A learned and very usefull commentary upon the whole prophesie of Malachy,: by that late Reverend, Godly and Learned Divine, Mr. Richard Stock, sometime Rector of Alhallowes Breadstreet, London, and now according to the originall copy left by him, published for the common good. Whereunto is added, An exercitation vpon the same prophesie of Malachy / by Samuel Torshell.

VERSE V.

And your eyes shall see it, and yee shall say, The Lord will be magnified upon the border of Israel.

ANd your eyes shall see it,] The second witnes of Gods judg∣ments upon Edom: the Church, her eyes should see it: these God cals to give testimony of it; and that they should bee witnesses, without exception, he sayth, they should see: for one eye witnes is more then ten others, for it is a sence nothing so soone deceived as the hearing; by it wee judge more cer∣tainely: that is, I have said it, it shall be most certainely, my threatnings shall not bee in vaine, for your eyes shall see it; which, unlesse I make my word good, cannot bee, and thou

shalt be a witnesse? that thou mayst see, when no such thing is befallen thee, that then I love thee: Seeing, after the Hebrew, is put for seeing with pleasure and delight, when, or because that comes to passe, we wished: So here, and Mich. 7.10. Psal. 54.7, & 35.21.

To this, not to the second sentence some adde, The bor∣der of Israel, and read, from the border, not upon; and so it is they being safe in their own coast and borders, should thence behold the judgment of God, so manifest and perspicuous they should be, in the ruine and overthow of the wicked.

The judgments God threatens against the wicked, [Doctr.] hee cer∣tainly performs; his decrees for justice and punishment, are as certaine, as for mercy and blessings. So here, and Numb. 23.19. God is not a man, that he should lye; neither the sonne of man, that hee should repent; hath he said, and shall he not doe it; or hath he spoken, and shall he not make it good? 1 Sam. 15.29. And also the strength of Israel will not lye, nor repent; for he is not a man, that he should repent. Hosea 13.14. Matth. 24.35. Isa. 14.24.

Because he is without all change himself, [Reas. 1] therefore his decrees. Mal. 3.6. Gen. 1.17. For he and his word are all one.

Because he cannot be resisted. Isa. 46.10. Rom. 9.19. [Reas. 2] For then he should not be omnipotent; but another as strong and mighty as he; but he is and none like him.

The Church and Children of God, [Doctrine.] may rejoyce at the de∣struction and fall of their enemies Mich. 7.10.

As God will have testimony from the wicked, [Doctrine.] of his judge∣ments; so especially will he have his Church and Children wit∣nesses of them: So here: Therefore did he in the sight of Is∣rael, lay so many plagues and judgments upon Aegypt, Pharaoh, and his people, and his finall destruction in their sight, they standing upon the shoare, he and his Host drowning in the Sea. Exod. 14. Hence is it, Psal. 58.10. The righteous shall rejoyce, when he seeth the vengeance; he shall wash his feet in the bloud of the wicked, and Psal. 97.8. Sion heard, and was glad, and the daugh∣ters of Judah rejoyced, because of thy judgments O Lord. Mich. 7.10.

Because they might feare, [Reas. 1] and be affected with them, to grow better, and to restraine and reforme their wayes by them. If the judgments of men must effect such a thing in them, Deut. 13.11. much more the judgments of God. And if the hearing of them, more the sight, for this affecteth more, as to pitty and compassion, to joy and gladnesse, to anger and wrath, so to sor∣row and dislike.

Because they might magnifie and praise him, his wisedome, [Reas. 2] power, justice; as here: for though he wring it from the wicked,

where it seemes to be without partiality, as not this; yet is this farre more acceptable to him, their praises as their prayers, for they are done willingly, cheerefully, sincerely, all which he loves. Besides, they are from those he loves, and so the things better affected.

To teach every one that is Gods, [Ʋse.] what is his duty, what he ought to doe; namely, not to shut his eyes at the judgments of God, but to open them wide, and to behold all his judgments. It is the part of children to observe all the workes of their fa∣thers, that they may imitate some, and admire others; love them for some, and feare them for others; yea, their workes, whether they touch themselves, or their fellow-brethren, or the hired servants: so is it the part of Gods children to observe all his workes, his meeknesse, mercifulnesse, goodnesse, pati∣ence, and long suffering, to admire them, to imitate his bounty, care, providence, and riches in benefits towards them, to love him, his judgments, to feare him. If upon their brethren, to know they must looke for the same, as they hope for the goods and blessings, so expect the evill and correction. If upon hire∣lings, as they think God will deale farre better with them than the other. If he care for servants, more for sonnes; so to think he will no lesse spare them than servants, because they thinke he loves them, his judgments then must they especially look upon, and consider. As children are specially affected with their fa∣thers anger, when it is but against servants or others; then they feare and tremble, seeke to please him, and to avoid such things by which he is provoked, especially when there is any good nature in them at all: so ought they, that as it is written of the Lion, that he trembles to see a Dog beaten before him; so if they have any alliance to the Lion of the Tribe of Judah, they must see and feare, feare and flee when the wicked are smitten, more, when it is upon his owne who are in the Church, and of the Church, as David, Psal. 119.120. My flesh trembleth for feare of thee, and I am affraid of thy judgments. And 2 Sam. 6.9. And David was affraid of the Lord that day, and said, How shall the Arke of the Lord come to me? And Act. 5.5, 11. And Anani∣as hearing these words fell downe, and gave up the Ghost, and great feare came on all them that heard these things. And great feare came upon all the Church, and upon as many as heard those things; not on as many as take no notice of the judgments of God at all, as not of other of his workes; but as they thinke all things fall out by naturall course or common skill, and providing and fore-cast of men for good, so they thinke for evill; and as they are not affected with Gods blessings to love him, because they are common; so not with his judgments, but onely when they feele them.

Your eyes shall see it.] Edom hated Israel, enemy unto her, whose destruction as they sought, and had rejoyced at, so Israel would have beene glad to have seene Edom's, and for feare was ready to faint, as if they should never see it. The Lord descends to her infirmity, and assures her, she shall see it.

The Lord he often descends to the infirmities of his, [Doctr.] to let them see their desires upon their enemies, and to see their de∣struction as here, so Psal. 37.8, 9.10. Cease from anger, and forsake wrath; fret not thy selfe in any wise to doe evill, for evill-doers shall be cut off; but those that waite upon the Lord, they shall inherit the earth: for yet a litle while and the wicked shall not be; yea, thou shalt diligently consider his place, and it shall not be. Psal. 59.10. The God of my mercy shall prevent me, God shall let me see my desire upon mine enemies. And Psal. 54.7. For he hath delive∣red me out of all trouble, and mine eye hath seene his desire upon mine enemies. Israel saw Egypts ruine, the Jewes Hamans and their enemies; Daniel his accusers, Dan. 6. Peter, Herods, Act. 12.

Because he might strengthen and confirme the weake faith of his children, [Reas. 1] which would often stagger in this kind without these stayes, as the best have done upon the sight of the pro∣sperity of the wicked, as Davids, Psal. 37. and their suffering at their hands: Therefore God deales with them as Parents with their children, when they are not able to goe alone and of them∣selves, they have tressels and formes to goe along by; so God affords these helps.

Because he would asswage and appease their impatient minds that can hardly be perswaded God is appeased towards them, [Reas. 2] and at one with them, after he had scourged and afflicted them by the hand of the wicked, till they see his hand turned upon the wicked; the rather, because God saith, Psal. 81.13.14. O that my people had hearkened unto me, and Israel had walked in my waies, I should soone have subdued their enemies, and turned my hand against their adversaries. As then a father, to shew his child he is friends with him againe, is content to throw the rod into the fire, and to burne it before his eyes and face: so God, to shew him pacified againe towards his people, is content in their sight to plague those he hath punished them by before.

But this must be understood not as a thing that God alwayes doth, but as it is said of signes, that he gave some, though not many and usuall, lest men should depend on them, and be out of heart when they want them; yet some, for the confirming of the feeble, and converting of the unbeleevers: so he doth not alwayes shew them the confusion of the wicked, their ene∣mies in this life, because he would not have them to looke for it, and to inure them to goe without a stay, and to swim as it were without helpe, without blathers; and yet sometimes, lest

they should faint when they see the rod of the wicked rest upon the lot of the righteous, and never turne againe upon their op∣pressors: but if ever he deny it, he gives them another prop, to assure them they shall see it, though not now, when they shall judge with him the world and Angels.

To admonish the wicked enemies of Gods people, [Ʋse 1] (if they would take notice of it) that oppose themselves, and persecute the people of God, to give over in time, and not to doe it with such despight and malice, as usually they doe, lest God comfort his servants in their confusion, and recompence unto them that they have done unto the Church, and measure to them as they have meted; and having beene fire to them, that is, to purge them, he extinguish them: for though they have them never so sure, as they suppose, in their clutches, yet God can free them as a bird out of the snare of the Fowler, and take them in their net, they thought to have taken others his people in: who would have believed it? at least, Haman himselfe would never have given credit to it, that Mordecai should ever have seene him hang upon the tree that he had prepared in his owne house for Mordecai; or that the Jewes that he had enclosed by vertue of the Kings Letters, as Deere in a toyle, should ever have had their will upon his house, and see that end of his sonnes that af∣ter they came unto; yet so it was, a thing so unlikely God brought to passe, even he, 2 Pet. 2.9. He knows how to deliver his out of trouble, yea, and how to lay trouble upon those that trouble them, to the refreshing and comfort of his; who would have believed, at least not our Nobles, Knights, and Esquires, with their dependants, who are now forth comming, with hun∣dreths more of the said associates? If the day before it had beene told them, that the Church and people of God should have seene them in hold, and see them come to their just reward, to the ruine of themselves and their houses, when they intended all their destructions, and to have subverted Church and Com∣mon-wealth: Or if it had beene told the Pope at Rome, whence this came, who would have beene ready to have done as Sixtus Quintus in his Consistory, when Clement the Monk and bloody Parricide had staine Henry 3. King of France, 1589. a Catho∣lick King, his eldest sonne; did not punish it, but excuse it; not that onely, but defend it; not that alone, but praised it, and that with that choise and excellent comparison from the birth of Christ, Heb. 1.5. commanding Heavens to open, and re∣ceive therein the Parricide, and shut out the other, yea, and denyed him the prayers of their Synagogue, yea, Princely Fu∣nerall, yea, honest buriall; preparing the way to Heaven, not by the blood of Christ, but by the blood of Kings; not by the Crosse, but by a murdering knife. See the Martyrs of the

Romish Church, with what ashes it is increased. I have stept a∣side; but to come home, if it had beene told him, I say, and all his slaves, and our fugitives, and all his in other Countries, who were not without the knowledge at least of these things, they would not have believed; but see it is even so. 2 Pet. 2. The Lord knoweth how to deliver the godly out of temptation, and to re∣serve the unjust unto the day of Judgment to be punished. It were well for their owne good they would be warned at length, when they see God fights for us every where, and watcheth over us in every place, and brings all their purposes to nought. It were better if they, as the people enemies of the Church, Ester 8.17. became Jewes, the feare of the Jewes falling upon them; so they could become Protestants, and renounce their Antichrist; our feare falling upon them, when they see they are not onely so bloody as Haman, but so bootlesse, before such a thing befall them.

This may serve to cheere up and comfort those who are the Lords in the middest of dangers and troubles, [Ʋse 2] they are never so farre from God, but God may yet ere they dye or be over∣throwne, relieve them by temporall deliverance, and send those packing before them, who thinke to make a spoile of them, and let them see the miserable and wretched ends of those who make full reckoning to seeke their blood, and ruinate their state. How many distressed soules in the dayes of Queene Mary, thinke we, in this Land lay looking dayly for death, when God by the death of one made an end of that bloody time, that had cut off the lives of so many of Gods servants, and let them see even the ruine of such as made full account of theirs. What hope had the Israelites, but to be even eaten up by the Egypti∣ans, and to be cut off, as one man; when God in the turning of a hand overturned them that even opend their mouths, and swallowed them up quick, and overwhelmed them before their eyes in the Red Sea. Little thought Daniel, when he was cast in∣to the Lions den, that he should see his accusers devoured there before him. And very unlikely it was that Peter should have lived to have seene Herod consumed with wormes, and eaten up with lice, when Herod had him forth comming, and had killed James before him, Act. 12. And small probability, as we may now discerne, was there that we or Kings, &c. should have esca∣ped the cruell designes of our bloody Edomites the Papists, when their barbarous plot was come to the ripenesse, and had beene concealed so many Moneths: small presumption was there that our eyes should see the times as they are now, and the ru∣ine of them who were set on murder and blood: yet may we use that Psalme 48.8. As we have heard, so we have seene in the Ci∣ty of the Lord of Hosts, in the City of our God, God will establish it

for ever. And with David, Psal. 54.7. For hee hath delivered me out of all trouble, and mine eye hath seene his desire upon mine ene∣mies; that we may learne to cleave to the Lord who hath thus fought for us, and let us see his salvation, and say as the three resolved servants of God, Dan. 3.17, 18. If it be so, our God whom we serve is able to deliver us from the burning fiery Furnace, and he will deliver us out of thine hand O King: But if not, be it knowne unto thee O King, that we will not serve thy gods, nor wor∣ship thy golden Image which thou hast set up. So not to shrink from him, but say, we know our God is able to destroy our enemies before our face; but whether he doe or no, we will depend ever upon him.

Your eyes shall see it.] The Edomites, when the Jewes were surprised by the Caldeans, stood looking on, and laughing at their destruction, Obad. 12.13. Now God telleth them they should be served with the same sawce themselves, the Jewes should see their calamities that should befall them, and be com∣forted in their fall, who rejoyced before over them in theirs.

It is a just and usuall thing with God in the generall, [Doctr.] as to re∣compense a man as he hath done with others, as he said Jud. 1.7. and to measure as is meted, Matth. 7.2. so in this particu∣lar, when they rejoyce at the fall of other men, to make other glad at their fall. So was it told Edom, Obad. verse 15. For the day of the Lord is neare upon all the Heathen; as thou hast done, it shall be done unto thee, thy reward shall returne upon thine owne head. And Prov. 24.17, 18. Rejoyce not when thine enemy falleth, and let not thine heart be glad when he stumbleth, lest the Lord see it, and it displease him, and he turne away his wrath from him.

Because he hath made a law for the Magistrate, [Reas. 1] executing his justice and judgments to doe so, as Levit. 24.19, 20. and that not for the deed onely, but for the endeavours, when the end of them are made manifest, and he must not pitty him. Deut. 19.19.21. Now if he make a law for others, he will not break it himselfe, when it is fitting and comely for him; for some things befit him not, no more (saith one) than a Countrey-mans coate becomes a King; but this being not of that nature, he will doe it.

Because of his owne reason to the Judge, [Reas. 2] Deut. 19.19, 20. no way so excellent to prevent much evill and oppression, and hurting of others; for men would abstaine, not in love to others, not for love of righteousnesse, but for feare of this law of retri∣bution. Besides, it is a speciall meanes to break off sinne, at least that for feare of more in the party so offending.

Then you taught us false doctrine before, [Object.] when you taught we may rejoyce at the destruction of the wicked; for if this be just with God, then is not that lawfull with men.

This is not contrary to that, [Solut.] because there was spoken of

publick enemies, here either of no enemies, or private ene∣mies, such as dislike us, and we them, for some sinister respect. As it is lawfull to kill a publick enemy of a State, but not a mans private enemies; so of rejoycing against the enemies of God and his truth, not their owne: Therefore saith Solomon, Prov. 24.17. Rejoyce not when thine enemy falleth, and let not thine heart be glad when he stumbleth.

Then may men expect for this, retribution from the Lord, [Ʋse 1] up∣on many whom they see oppressing, undermining, disgracing, and triumphing over others, when they have wrought their fall often by indirect and vile meanes. Histories of all times are full of examples, besides the Scripture; one we may observe of Con∣stantine, sonne of the Empresse Irene, who put out the eyes of Nicephorus, and by retribution from God, had his owne eyes put out by the cruelty of his Mother, the very same day sixe yeares, or there abouts. The like of the destruction of Jerusa∣lem, that it was as in the same day that they crucified Christ; Lege Euseb. l. 3. c. 5. fine, so it was by the same men that put him to death, the Romans, as Basil observes. They are living who can remember in former Princes times, Henry 8, Edward 6, Qu. Mary, how justly God did repay our Nobility, when they cut off one anothers heads. The like may be expected in future time, as they have done, shall be done unto them; nay, the like we have a comfortable aspect, or may have, to see how God just∣ly doth make that true, 1 King. 21.19. And thou shalt speake unto him saying, Thus saith the Lord thy God, Hast thou killed, and also taken possession? and thou shalt speak unto him, thus saith the Lord, In the place where dogs lickt the blood of Naboth, shall dogs lick thy blood, even thine. When our Papists had thought our blood should have beene licked up, theirs shall be, God holding his owne law, doing to them, as they would have done to us; or seeing that is not done in the strict justice that God requireth, we may fearefully expect, for this sinne of ours, this retribution from the Lord, as in 1 King. 20.42. And he said unto him, Thus saith the Lord, Because thou hast let goe out of thine hand a man whom I appointed for utter destruction, therefore thy life shall goe for his life, and thy people for his people.

To teach every man to take heed how he carries himselfe to o∣thers, [Vse. 2] how he injures and oppresseth them, and to doe but that to others, the like he would have others to doe and receive from them. The rule of nature is, Quod tibi non vis, alteri ne feceris; and that of Christ, Matth. 7.12. All things, whatsoever ye would that men should doe to you, doe ye even so to them, for this is the Law and the Prophets: Of which Tertul. God hath mea∣sured out my actions by my will, that I should not doe that un∣to others, which I would not have done unto my selfe; and

should doe to others, as I would have others to doe to me. And if that of James, will and shall be true, Jam. 2.13. He shall have judgement without mercy, that sheweth no mercy, and mercy re∣joyceth against judgment; how much more extream cruelty shall be inflicted upon them, who carry themselves cruelly to others? men should take heed then how they abuse their power and au∣thority, to the oppressing and wronging of the weak; their skill and cunning to circumvent and beguile the simple; their countenance and credit to use men at their pleasure, lest God meet with them, as he did the Edomites.

In the particular, [Ʋse 3] to take heed how that he insult not over the fall of his enemy, lesse of another) lest God give them the like occasion by so casting us downe; It is that which Solomon advised, Prov. 24.17, 18. It is a crime which Job laboureth to cleare himselfe of, Job. 31.29, 30. If I rejoyced at the de∣struction of him that hated mee; or lift up my self when evill found him, neither have I suffered my mouth to sin, by wishing a curse to his soule. Teaching that a man should be free, not onely from outward shew, but from inward touch of joy: the first is easie, partly by nature, and partly by cunning, and hypocrisie, to co∣ver it at least from a multitude or many; but the other is hard, and the harder more commendable, more to be laboured for; the outward odious to man, so the inward to God, which look not in facie, but in corde, as Cyprian: And a speciall meanes to make him turne his hands upon us. Avoyd it, labor against it, if it steale upon us, check it, repell and cast it out.

And yee shall say, the Lord will be magnified,] The second thing in this verse, the magnifying of God, the thing is a speci∣all effect, which Gods judgments work in his people & Church, differing from the wicked and Gentiles; for they see it, and but jibe and jest onely at the Edomites, as they had at Israel; but Israel sees it, and magnifies God for it: the words are originally somewhat otherwise, the Lord doth magnifie himselfe, true, for so he doth, in destroying these; magnifies and honors him∣selfe, and they religiously so confesse it, and celebrate his mag∣nificence and greatnesse for delivering themselves, his Church and people, and destroying their enemies: hence we may ob∣serve two things and lessons.

It is the glory of God to deliver his people, [Doct.] and destroy their enemyes, it is that which doth honor and magnifie him much, and spreadeth his fame farre and nigh. So it is here, and Isay 30.18. And therefore will the Lord wait that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you; for the Lord is a God of judgment, blessed are all they that waite for him. Dan. 9.15, 19. And now O Lord our God, that hast brought the people forth, out of the Land of Aegypt, with a might∣ty

hand, and hast gotten thee renowne, as at this day, we have sin∣ned, we have done wickedly. O Lord heare, O Lord forgive, O Lord hearken, and doe, deferre not for thine own sake, O my God, for thy City and thy people, are called by thy name, Psalm. 74.10, 11. O God, how long shall the adversary reproach, shall the enemy blas∣pheme thy name for ever? Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosome.

Because he is their God and King, these his people and sub∣jects. [Reas. 1] Psal. 74.12. For God is my King of old, working salvation in the midst of the earth. It were a shame and dishonour for a Prince to suffer his subjects, to lye in misery & distresse, specially if he be able to releeve them; è contra, it spreads his fame farre and neare, when he succoreth and saveth them.

Because they are rebels, [Reas. 2] 'tis the princes honor to overthrow them.

They shall say, the Lord doth magnifie himselfe.] That is, they shall give the honor of their deliverance, and the glory of their preservation to God, when the enemy is destroyed, and they safe.

The people of God in all deliverance and preservation from what danger soever, [Doctr.] by what meanes or howsoever, ought to give the praise and glory of it to God; so here taught what to doe. Psal. 50.15. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorifie me. Hosea 14.3. Ashur shall not save us, we will not ride upon horses, neither will we say any more to the worke of our hands, ye are our Gods; for in thee the fa∣therlesse findeth mercy. Examples of Moses and Miriam, with the people. Exod. 15. Of Barak and Deborah, Judg. 5. Of Ester and the Jewes, Ester 8. of Hezekiah. Isa. 38.

Because it is he alone, who is the deliverer and Saviour of his people: meanes he often affords them, [Reas. 1] and meanes they use and must, lest they tempt God; but that meanes are not effectuall, it is ever from him; else, why one and the same meanes bring to some deliverance, to others none? Hence Psal. 144.10. It is he that giveth salvation to Kings, who delivereth David his servant from the hurtfull sword.

Because in this as in all other benefits, [Reas. 2] it is the high way to obtaine moe and new deliverances; when we pay the old we run on a new score: as men are incouraged to helpe when they receive their just glory, for that is past; so God is drawne on, as it were, to bestow new.

This serves to reprove the common practise of men, [Ʋse 1] who are ready to give, and doe give the glory of all their deliverances to others then God, and not to him; If victory in war, they a∣scribe it to the wisdome and power of such and such, and oft∣times ready to make war among themselves for the honour of the day, when God is never thought on. In other preserva∣tion

or establishment, to the wisdome of their gravest and ex∣perienced Senate; from sicknesse to Physitians and such other meanes: not at all to the Lord, never magnifie nor praise him; God seldome made mention of, or only cursorily, and because of those who are present, for which cause he oft taketh from them their meanes, that either they may perish in new dan∣gers, or else more sensibly discerne that it is he that gives deli∣verance.

To instruct all and every one, [Ʋse 2] to give the glory and praise of all their deliverances, whatsoever, unto God; and to magnifie his name for them. Particular deliverances from danger, and sicknesse, and such like; every man must magnifie God and his Name for it: our first seeking in danger should be to him, and he should be the first, we should praise for the deliverance; not as many, that doe both send, first for the Physitian, before they send up to God, agree with him, before with God; and praise him oftner to men, then ever they did God: But it should not be so, he should be magnified principally and chiefely. Yea e∣very one for our generall deliverances, of which we are all part∣ners, should magnifie him of which we may say, as Jer. 23.7, 8. Behold, the dayes come saith the Lord, that they shall no more say, the Lord liveth, which brought up the Children of Israel out of the Land of Aegypt; But the Lord liveth, which brought up and which led the seed of the house of Israel out of the North Country, and from all Countreyes, whither I had driven them, & they shall dwel in their own Land. Many are the deliverances, we have had, and this nation, from the tyranny of Romes Church at the death of Queen Mary, from the invincible Navy 88. from the Insurrection of the Earles of Northumberland and Westmerland, from the treason of the Duke of Norfolke and Queene of Scots, from that of Babington, and his fellowes, from Arden, Somervile, Parry, Cullen, Lopes, Squire, and such like: yet now to this that it may be said, the Lord lives, that hath delivered his Church, from any one or all the former, but from the cruell, bloody and desperate unmatch∣able plot of our wicked papists; which is the Lords only, be∣cause the cariage of the thing was his, that he would have it wholly ascribed to him. Therefore we may say, the Lord hath magnified himselfe many wayes, but now he hath surmounted them all: we ought then to magnifie him, and give the glory of it to him, not in word only, but for ever in deed; The Parliament, King and Commons, to make lawes more for his glory, against Sabboth breaking, Oathes, Drunkennesse, Usury, Oppression, to further his Church, and to remove stumbling blockes: The Judges to execute them, without sparing and partiallity: All to obey God more constantly, and man for God: For disbur∣thening us of the danger and feare, he burthens us with more

obedience and thankfulnesse: This all should doe, yet if it be not in generall, let every one for himself and his family, as Joshua, and mourn for the sinnes of the time, God will marke him when he brings a generall Plague, Ezechiel 9. In times of danger, many are petentes, few promittentes, most few persolven∣tes. But we must not onely aske deliverance, but promise new obedience, and perform our vows, else let us looke for that, Mat. 23.37, 38.

Notes

• Deus exone∣rans onerat. Bern.