Exposition of Amos 4-9, Part 4 · Section 8
VER. 10, 11.
Then Amaziah the Priest of Bethel, sent to Jeroboam King of Israel, saying, Amos …ath conspired against thee in the midst of the house of Israel, the Land is not able to bear all his words.
For thus Amos saith, Jeroboam shall dye by the Sword, and Israel shall surely be led away Captive out of their owne Land.
WEE have seen Amos his fidelity and love to this People, in the faithful discharge of his duty to them. We are now come to the issue and event of his Sermons, and to see how he is required for his pains, and this makes the second part of this Chapter, where we have a notable History of the Persecution and treachery of Amaziah the Idolatrous Priest of Bethel; and the constancy of Amos in asserting the truth, maugre the malice of all adverse power whatsoever.
This prophane Priest being netled with the plaine and powerful preaching of Amos at Bethel, fearing lest the people should see the truth, and be wrought upon by Amos his Sermons to cast away their Idols, and return to the Worship of God at Ierusalem, and so his gaines which he had by the Sacrifices and Oblations at Bethel might be lost; yea if Amos and his Party should prevail, he might fear not only the loss of his Priesthood and authority, but the loss of his life also, as a false Prophet; he therefore resolves to doe all he can, both by force and fraud to rid the Land of this turbulent and …editious Amos. The Urchin (we say) hath but one shift, but the Fox hath many; and so hath Amaziah here.
1 He gets on the Lions skin, and accuseth Amos to the King for a trayterous Conspirator against him, and a seditious Disturber of the peace of the Kingdome▪ Thus he pretends great kindnesse to the King, and tells him the cause was his, when in truth self was in the bottom of the design; for he knew if Amos prevailed, he should lose his fat morsels at Bethel, both he and his Idols might starve together; Ierusalem would have all the custom from him.
2 Since this way did not take, he now gets on the Foxes skin, and as a seeming friend, counsels him to leave the Kingdome of Israel, and goe to Iudea, his owne Country, and Prophecy there, where he might avoyd the Kings fury. q. d. It is not safe for thee, O Amos, to Prophecy here against the King and Kingdome, but goe to Judea, and tell them of the downfall of Israel, there thou wilt be safe and welcome; but this is Bethel, and it is no discretion for thee to preach against the King and Kingdome here.
To this Charge and crafty counsel of Amaziah, Amos piously, prudently, and peaceably answers with much courage and constancy, Vers. 14, 15. proving his extraordinary call to the work, denouncing Gods Judgements against Amaziah, and Israel, vers. 16, 17.
In this Verse we have an Accusation, or Charge drawn up against Amos, where we have, 1. The Party accusing, and that is Amaziah the Idolatrous Priest of Bethel, so called to distinguish him from Amaziah King of Iudah, 2 King. 12. ult. he was Successor to those Idolatrous Priests which Ieroboam had set up at Bethel; some great man he was at Court in all probability, and neer to the King, which made him send so boldly to him,Amazias fuit Pontifex Idolorum, i. e. vitulorum aureoram in Betheli. à Lapide. Fuit illius loci praefectus regius. Tarnovius. Cum sacerdotem nominat, non vulgarem ne que infimum videtur intelligere, sed inter alios insignem, velut sacrificulorum Bethel principem. Paraeus. to incense him against Amos; the Jesuit calls him the High Priest of the Idols at Bethel, there Ieroboam had placed a Colledge of Priests, 1 King 12.33. Amaziah might be the Praefect, or Governour of it.
The word Chohen, is used promiscuously for a Priest or a Prince, for an Ecclesiastical or a Civil Governor. In those days (except it were in Iudea) many persons were both Priests and Princes, and ruled in Church and State. Hence the word is used for a Counsellor of State, or a great man, Iob 12.19 for a Priest,See Mr. Caryl On Job 12.19. Levit. 1.12. and for Idolatrous Priests, as here, and Gen. 41.45. & 47.22.
2 Here is the Party accused, and that is Amos, a poor, plaine, pious, harmless Prophet.
3 Here is the Person to whom he is accused, and that is the King, Amaziah sent to the King, he could not well suppresse him himself, and therefore he sends to the Secular Power for ayd, desiring he may be either silenced, or banisht, or put to death.
4 Here is the Matter for which he is accused, viz. for Sedition, Rebellion, Conspiracy, and Treason; this he speaks to exasperate the King against him: the good Prophet did only discharge his duty faithfully, and perform that office which God had called him to, yet this is called Sedition, and conspiracy.
5 He aggravates the Crime from the Place where all this treason was acted, and that was not privily in a corner, or in another Kingdom, but openly in thy Kingdom, and in the midst of thy people Israel, even at Bethel, where was the Court and greatest confluence of all the subjects; so that thou hadst best look to it, O King, for intestine commotions are very dangerous.
6 Here is the Peoples ill resentment of all this, The Land is not able to bear all his words. Amos signifies a grievous burden, and he had not his name for nought, for he came loaded with many sad burdens and comminations against Israel, which made this stubborn people so unable to bear his words, q. d. Such a seditious, dangerous fellow is this New-found Amos, that if thou, O King, doe not suppress him, the people will; for the Land, that is, the people of the Land cannot brook, nor bear his blunt and down-right preaching, for they hate him that reproves them in the Gate, and abhor him that speaks uprightly, Amos 5.10. Thus they complaine of Amos (without a cause) for conspiring against the King, when themselves conspired and combined together against the King of Kings without controul.
The Land cannot bear his words, much less can I, or any one that is devoted to the service of the King. His Prophesies are intolerable, for he disheartens the people by making them despair of their owne safety, so that he is no longer to be endured, O King, by thee, or thine, for the Land will never bee quiet till it be rid of him, either by banishment or death; there will be nothing but tumults and factions so long as he is tolerated to seduce the people.
Thus we see how this malicious false Prophet layes on load, thinking that somewhat would stick; every word hath its weight, Quot verba, tot verbera, so many words, so many daggers to stab this good Prophet. Had the charge been true, as it was notoriously false, Amos had been a man of death indeed.
To clear up all, let us look into the Charge more exactly.
Then Amaziah Priest of Bethel, sent to Jeroboam King of Israel.
Then, when the Prophet had made known to the people the Visions of God, concerning the ruine of the Kings house, and of the Kingdome,Carnalibus verbum Dei sine cruce non potest nuntiari, comes veritatis cr…x. Merter. then Amaziah the Priest can hold no longer, but he must persecute and prosecute the Prophet. Thus persecution ever attends the faithful dispensing of the truth; flattery (we say) findes friends, but truth hatred.
He sent to King Ieroboam; that is, he sent Letters or Messengers to the King, to incense him against Amos, and that clancularly and unknown to Amos, that so he might be condemned, unheard. No doubt but this High Priest had his Spies and Intelligencers about him, to observe what Amos preached, and now having got matter enough (as he conceived) against him, to root him out, he spit his poyson, saying, Amos hath conspired against thee.
The word which we render to conspire,Kaskar, ligavit, colligavit, & per Metaphoram, conspiravit, conjuravit, rèbellavit. properly signifies to bind, or to be compactly bound together in a body; but Metaphorically it signifies to conspire, to rebel, to conjure and band together against one, so the word is used, 1 Sam. 22.8, 13. 1 King. 15.27. & 16.9. & 2 King. 10.9. &. 21.23. so that this conspiring implies that Amos had some confederates with him, that helped to carry on this conspiracy against the King; when alas, Amos was so farre from conspiring, that he was now considering how he might prevent the ruine both of King and Kingdom, and avert the approaching judgements. By his Prayers he had prevented two judgements, and now counsels them to prevent the third; yet Amos is a Conspirator and troubler of Israel, when it was their owne Idolatry and Apostacy, and not Amos, that troubled them.
2 Amos did not vent his Passion, or speak his owne private opinion; but he tells them the mind and Message of God which he had shewed him in a Vision, and commanded him, to publish, touching the destruction (not of the King himself, for we read not that Ieroboam dyed by the sword) but of the Kings Posterity, vers. 9. I will rise against the house of Jeroboam with the sword. But Amaziah conceiving that the King would be more inraged against Amos for Prophecying against him, than for Prophecying against his Children, thereupon forgets this accusation, and saith, Amos hath conspired against thee, and hath said, the King shall dye by the Sword. Not a word of truth,Amos non in Regem, sed in Amaziae mendacia, & abominationes rebellavit. Mer…er. for Amos did not conspire against the King, neither did he say that he should dye by the Sword, yet this hath been the lot of all Gods faithful Ministers, to bee counted Seditious, and the troublers of a State, solely for discharging the duty of their places faithfully.
Now by this high Charge we may see, that this false Prophet sought the life of the true one, as will appear if we frame his Accusation into an Argument, thus,
He that hath conspired the ruine both of King and Kingdom ought to dye; But Amos hath done so. Ergo. But it pleased the Lord (in whose hand is the heart of the King) to make the King so farre to favour the Prophet, as that hee sleighted this Priests accusation, and therefore Amaziah pretends friendship to ths Prophet, as we shall see hereafter.
A great man counselled B. Latimer when he came first to Court, that he should in no wise contradict the King, but let him have his sayings, follow him, go with him. Latimer Ser. 7. p. 83. b.Now let us view the Transactions of this High-Priest, and we shall finde a compleat Character of a false Prophet, or the perfect picture of a Polititian.
1 They use to flatter and delude great ones, making them to beleeve that none are their friends but such as say as they say, and doe whatever they would have them doe, and humour them in their sins; and that they are their foes that like Amos here, deal faithfully and plainly with them, and this is no small part of great mens misery, that they have few about them that dare, or will deal faithfully with them. They may use the Letany (in this sense) with that alteration which the poor Curate used, when he saw his Lord come into the Church, O God the Father of Heaven have mercy upon us Right Honourable Sinners. Their state (in this respect) is farre worse than that of inferiour persons,See Mr. Baxter, Fools prosperity, p. 293, &c. who are plainly and truly told of their sins, when these are soothed up to their destruction.
2 They calumniate and belye the true Prophets, they observe Machiavels rule, Calumniare audacter, saltem aliquid adhaerebit, Lye lustily, somewhat will stick though it be never so false. So it was with Amos here.
3 They labour with might and maine to suppress and silence the true Prophets, they know that their Kingdom cannot long stand, if once the faithful Ministers of Christ bee countenanced,Cogitant de se actum, si apud plebem sit locus veritati, coram veritate potentissima non potest stare mendacium, ne momento quidem. Mercer in locum. Light and Darkness, the Ark and Dagon, Christ and Belial can never subsist together. This made Amaziah here to use both force and fraud to rid the Land of Amos.
4 They labour to suppresse good men before they can be heard. They must not speak, nor dispute the case. Thus Amaziah here clancularly accuseth Amos to the King, when he could make no defence for himself.
5 They usually mingle some truth with their lyes; As Fowlers doe mixe some Wheat with their Chaff, to catch the Birds the sooner. So did Amaziah here, he mixed some truth with his lyes. Amos hath said, Ieroboam shall dye by the Sword, [that was false] and Israel shall surely goe into Captivity, [that was true.]
OBSERVATIONS.
1 In all ages there have been false Prophets to oppose the true.
There was a Iannes and a Iambres to resist Moses, See more in my Com. on 2 Tim. 3.8. Obs. 1.2 Tim. 3.8. and four hundred false Prophets against one good Micaiah; a Pashur and an Hananiah against the Prophet Ieremy; and here Amaziah against Amos. So in the New Testament, how bitter were the High Priests against Christ, Ioh. 11.47, 48. accusing him as an enemy to the State, and no friend to Caesar. How did the Stribes and Pharisees oppose the Apostles, and since Antichrists Kingdom hath been set up, how have Gods faithful witnesses been persecuted and slaine? Persecution hath ever been the lot, especially of Gods zealous Messengers, Acts 7.51. let a man faithfully discharge the duties of his place, and then let him look for some Idolatrous Amaziah to oppose him. When we have opportunities of doing any good, we must look for many adversaries, 1 Cor. 16.9. Let us not then be offended,Ne offend…mur, si hodie etiam summi; Pontifices, Cardinales, Episcopi, &c. Evangelicae doctrinae prae aliis reluctantur. Gualter. when we meet with the like usage from the world.
2 It is the porperty of Persecutors to undermine Gods Servants clancularly.
Amaziah sends to the King privily, unknown to Amos, and accuseth him for a Traytor, that so he might be condemned without hearing, or answering for himself. Thus they deal with Ieremy, when they could finde nothing justly against him, then they secretly devise devices against him, Ier. 11.19. & 12.6. & 18.18. where we may observe the vile ingratitude of men; this Prophet had by his Prayers averted two Judgements from Israel, yet now they seek his death, who saved their life; and accuse him of Rebellion, who saved them from destruction.
Valiant men charge their adversaries in the face, it is for Cowards to creep behind. Truth seeks no shifts nor corners, it loves the light, as true gold fears neither the Touch-stone, nor the ballance; but falshood being a work of darknesse, loves darknesse, and is not able to stand bare-faced before truth; and therefore it makes lyes and falshood its refuge.
3 Wicked men what ever they pretend, yet intend Self.
Haman pretended the Kings profit, when his owne ambition, envie,Curavit Amazias Proprium commodum, sicut hodie videmus Cardinales & cornutos Episcopos, qui Principum aulas occupant, non preferre qu…d habent in animo; vident enim non posse stare suam tyrannidem nisi aboleatur Evangelium. Vident doctrinam nostram minari frigus, vel potius glaciem suis culonis, deinde vident se nullos fore in mundo nisi nos oppresserint. Calvin in locum. and revenge was that he really sought, Hest. 3.8. So this Idolatrous Priest here pretended great love and service to the King, when Self was in the bottom of the design. Hee was the Priest of Bethel, and got much profit by the place, and therefore he hated Amos heartily, who forbad the people to come any more at Bethel, but to shun it as a place infected with Superstition and Idolatry, Amos 5.5. and so all the fat of this self-seeking Priest of Bethel ran into the fire. This he could not bear, for it struck at his dignity and livelihood. Such men make their bellies their gods, and little regard what becomes of truth, modo hic sit bene, (as the Monk said) when he stroked his fat paunch. Wee read of low and ordinary Priests that were obedient to the faith, Acts 6.7. when the High-ones were enemies to the Gospel. The Apostle complaines that all men seek their owne ease,See an acute Ser. of Mr. Edw. Symonds, on Phil. 2.21. printed 1642. profit, praise, but few or none seek the things of Jesus Christ, Phil. 2.21. How many plead for the Papacy and Prelacy for their bellies sake, rather than out of conviction, or in good earnest.
4 It is an old trick of Satan and his agents, falsly to accuse the servants of God of Sedition, Treason, and Rebellion.
Amos that was the glory and Saviour of Israel, that by his Prayers kept off many Judgements from them, yet now is called, the Troubler of Israel, and commanded to pack out of the Land,See Bu…roughs Moses Choyce, cha. 1. p. 17. Solenne est ut Christianis crimina Seditionis, & laesae Majestatis à persecutoribus affingantur, quibus tamen non sint obnoxii. Centur. Magdeb. 2 Col. 420. which he not hasting to doe, he was knockt in the head with a Club by Amaziahs Son, as Epiphanius, Ierom and others affirm. Thus Elijah, who was called, the Chariots and Horsemen of Israel, is called by wicked Ahab the Troubler of Israel, 1 King. 18.17, 18. Haman accused the Iewes for a People that kept not the Kings Lawes, and that it was not for his profit to suffer them to live in the Land, Hest. 3.8. Thus Ieremy that wept in secret for the sins of the Land, and by his Prayers did keep off many Judgements, yet is called a man of contention, and one that weakned the hearts and hands of the People, and that sided with the Chaldeans against his owne Country-men, Ier. 15.10. & 37.13, 14, 15, 18. & 38.4. Moses one of the meekest men in the world, yet is accused of ambition, and one that takes too much upon him, Numb. 16.
Yea Christ himself was called and counted an enemy to Caesar, a Fanatick, a Mad-man and one that had a Devil. The Apostles were counted troublers of the Land,O…tendunt nostram Doctrinam non posse recipi quin totus orbis mutetur, quia totus ordo politicus pereat, quin reges spolientur suâ p…t… tiâ, conciliant sibi favorem his obliquis artibus. Calvin in locum. and the Pests of the places where they came, walking contrary to the Decrees of Caesar, and setting the world on a flame, Acts 16.20, 21. & 17.6, 7. So Paul was counted a pestilent incendiary, Acts 21.28, 30, 31. & 24.5. and B. Latimer in his Sermons often tells us,See Latimers ser. p. 43. b. p. 71. b. p. 106. b. Edit. ult. that when his enemies could finde no just exceptions against his matter, yet they would accuse him for a Seditious and turbulent fellow. Truly (saith he) the Preaching of Gods Word is the cause of Sedition and Rebellion, as Tonterton-Steeple was the cause that Sandwich-Haven was stopt up with Goodwins Sands.
The Devil began his Kingdom with a Lye, and by Lyes he still upholds it; he was a Lyar and a Murderer from the beginning, but first a Lyar, and then a Murderer; he cannot handsomely murder untill he slander first; hee must put a Bear-skin upon our backs before he can wel bait us. So they did in the Primitive times, Si Tiberis non ascendit ad maenia, Si Nilus non ascendit i… arva, statim Christianos ad leones. Tertul. Apolog. c. 40. Aug. de Ci vit. Dei. l. 2. c. 3. See Mr. Bolton, Comfort afflict. Consciences, Part 1. ch. 2. Sect. 2. p. 155, 156. & D. Sande so… his second Ser. Ad clerum, p. 56, &c.and if any calamity befel the Land, they presently cried, Away with the Christians to the Lions, as if they had been the cause of it; whereas the world was full of miseries before they were born, and will be when they are dead and gone. The Pagans in those times gave out, that the Christians did worship an Asses Head, used promiscuous Lusts, and drunk the blood of Infants, &c. These and many more Slanders they invented, meerly to make them odious, that they might murder them the better. As a man that will hang his Neighbours Dogge, must first give out that he is mad. This made so many Learned men to Apologize for the Christians, and to wipe off those calumnies which malice had cast upon them. Thus did Iustin Martyr, Apolog. ad Sanct. Romanum, p. 41. edit. Graecolat. & 2 Apolog. ad Anton. Pium, p. 53. Tertullian Apologet. Minutius Felix, p. 102. 116, &c. ☜ Origen Lib. 3. contra Celsum, Tom. 3. p. 681. Cyprian contra Demetrianum, p. 163. Arnobius lib. 1. adversus gentes. August de Civit. Dei per totum. He writ those twenty two Books to clear the Christian Religion from vile aspersions.
The wicked like Athaliah cry Treason, Treason, when shee her self was the Traytor. The wicked complaine of the godly for troubling Israel, when it is themselves that are the true Reshagnims and troublers both of Church and State. As they have no peace in themselves, so they hinder it in others. It is the covetous Achan, the Idolater, Iudg. 5.8. the Swearer, Ier. 23.10. the Sabbath-prophaner, Ezek. 20.13. the Covenant-breaker, Levit. 26.23. the debaucht Drunkard, the unclean Zimri and Cozbi, these, these are they that trouble Israel.
Touching the turbulency of Iesuits and Mass-priests,King Iames calls them the Devils Brood, Ubi cun que Iesuita, ibi est regum proditor, scelerum machinator. and what Incendiaries they are, and touching their seditious Doctrine, leading to disobedience and rebellion, what a Catalogue of about forty Kings and Princes destroyed, or vexed by the Pope and his Clergy, see this clearly proved by Mr. Iohn White, in his Way to the true Church, chap. 6. p. 25. and Mr. Baxter, his Key to Catholicks, chap. 48. p. 348. & 356. See Watsons Quodlibets, p. 69, &c. 75, &c. 112, &c. Dr. Abbot Antilogia, p. 1. p. 36. p. 115. they teach King-killing, Bolton Comfort Afflict. Consc. Preface, p. 3, 4, 5. D. Morton, De potest. Regia, S. 3. and Mr. Pryn, The Treachery and Disloyalty of Papists to their Soveraigns, printed 1643. and Romes Master-peece. Yet to come nearer our times, what notorious slanders and lyes have the Papists raised against our Reformers? to instance but in three:
Luther,
Calvin,
Beza.
1 Luther was loaded with Papistical Lyes,See Whites way to the true Church Di… gres. 54. p. 429, &c. and Mr. Clark in the life of Luther. he was accustomed to them, saying, Mihi maxime pro sunt, qui de me pessime loquuntur, Lutherus pascitur convitiis. They gave out, that going merry to bed and drunk, he was found next morning dead in his bed, &c. when Luther was alive, and testified the falshood of this Fiction under his owne hand. The like they did by Calvin, and Beza.
2 Calvin, See Rivet. Cathol. Orthodox. Q. 1. p. 12, 13, 14, &c. and Mr. Baxters Key to Catholicks, chap. 31. p. 189, &c.they were not behind hand with him, they accused him of Ambition, Covetousness, Incontinency, &c. that he was a branded Sodomite, consumed of Lice, and dyed blaspheming, all which calumnies are fet off by the Writers of his life. His enemies finde it farre more easie to calumniate him, than to imitate him. Most of our Modern Writers doe but descant upon Calvins Plain-song; yea the Jesuits themselves are very Plagiaries, who doe first rob him, and then rail at him.
3 Beza, They gave out that he was dead, and had recanted, and turned Papist, when he was alive, and did confute the slander.
It were easie to tire the Reader with such instances, but these may suffice.
This may serve,
1 For Comfort.
2 For Caution▪
To comfort us against Slanders. See my Com. on 2 Tim. 3.3. p. 88. See Watsons Ch… ch. 15.1 For Comfort, if the like befall us, remember the Disciple is not above his Master, nor the Servant above his Lord. Let us be patient till the coming of the Lord, for then there will be a Resurrection of Names, as well as of Bodies, and Christ himself will be our Compurgator.
2 For Caution, It must make us wary and cautious what reports we receive against the godly; and not to beleeve every Idolatrous bloud-thirsty Amaziah, when they rev…le and calumniate Gods faithful Ministers and People; if bare accusations were sufficient to condemn men, Christ himself had not been innocent.
As for the godly, they are of those who are peaceable in Israel, they are endued with the wisdome which is from above, which is first Pure, and then Peaceable, Jam. 3.17. they are peaceable in themselves, and are Peace-makers, and Peace-preservers; they are for Peace Ecclesiastical, Political, Domestical; they are for all manner of Peace,Pax cum hominibus, sed cum vitiis cominùs & eminùs pugnandum est. save peace with sin. Peace and Piety, Peace and Truth is their hearts desire, Zach. 8.19. Heb. 12.14. the Gospel like a Sword divides between men and their sins, and so breaks worldly wicked peace, Mat. 10.34, 35. but establisheth internal, real, solid peace; I came not to send Peace, but a Sword, Christ speaks not of the effect, but of the event of the Gospel; not what the Gospel procures properly Et per se, but Accidentally, when it meets with wicked mens corruptions; not what it works in the faithful, but in the unfaithful. The Gospel in it self brings that peace which passeth all understanding, to such as submit unto it, but wicked men opposing it make the tumult and division, and therefore it is they, and not the Gospel that must be blamed. Real godly men that walk up to their Principles and Priviledges,See Caryl on Jo… 9.13. p. 244. are the Blessings of a Land, the Pillars of a Nation, the Beauty and Bulwarks of the places where they live. They keep Islands from destruction, Iob 22. ult. and therefore they cannot truly be called the destroyers of them. As Sampsons strength lay in his hair, so the Governours of the Nation shall say, that in the inhabitants of Ierusalem is our strength, Zach. 12.5.
It is ignorance and prophaneness which makes a people rude and rebellious, but where Religion comes in the power of it, and men obey not for fear, but for conscience sake, there are no better Servants and Subjects in the world; none more faithful to their trust, none pray more for their Governours, nor pay their dues more freely and fully to them. These are they that will venture their Lives and Estates for their honour, when such as serve them for their owne ends, will leave them and forsake them.
Yet lest any should think me singular take the testimony of one (that as the times goe) may passe for many.Doctor Ganden in a Sermon Preacht at Court, 1642. on Heb 12.14. p. 35, &c. Be tender over good men (saith Doctor Gauden) these are those that shall see Gods face in glory, and so are more fit to enjoy the favour of Kings on earth. These are they that best know the duty, honour, and fidelity they owe to Majesty, and make a conscience to pay it; because it is a point of holinesse so to doe. These are the Propugnacula & munimenta regni & Ecclesiae (as was said of St. Ambrose) the strength, honour, and security of Church and State under God, and his Majesties care and pious providence, these are in some sort the (Tutelares genii) Protectors of his Majesties Person, health, wealth, life, Queen, Crown, and Posterity; whilst they daily lift up pure hands, and holy hearts to the God of Heaven, for his Majesties safety and happinesse. These are like Moses and Elias, the Chariots and Horse-men of Israel. These have power with God, by their Prayers, counsel, and good examples they lye in the gap, and hinder the inundation of Sin and Iudgement. To these we owe under God, the enjoyment of our peace, plenty, safety, and religion, and of the blessing of blessings temporal, a pious and gracious Prince. Thus fully and truly the Doctor; so that it appears on all hands that Gods people are not the Troublers, but the Pillars and peaceable ones in Israel; this will yet further appear, if we consider these four things:
1 Their Principles.
2 Their Titles.
3 Their Prayers.
4 Their Practices.
1 Sedition and conspiracy is against their Principles, they are taught to fear God first, and then to honour the King as his Vice-gerent on earth. They obey not for fear (as wicked men doe) but for conscience sake; as they give unto God what is Gods, so they give unto Caesar what is Caesars. It is the want of good Preachers (saith Bishop Latimer) that is the cause of Rebellion, Bishop Latimers Ser. p. 114. b.if there were good Bishops (saith he) there would be no rebellion, it is ignorance that breeds rudeness and rebellion, as we have seen in the Welch, Irish, &c. Light and Grace take away that ferity, cruelty, and turbulency that is in our natures, it makes the Lion and the Lamb to dwell together in peace, Isa. 11.6, 7, 8. Inordinate love of the World is the great make-bate of the World; now Grace loosens mens hearts from the world, & makes Abraham to part with his owne right to Lot, though he were superiour to him in age and place, yet he yeelds to him for peace sake, Gen. 13.8, 9. and Christ himself lest he should give offence to others, paid tribute to Caesar, though he could have pleaded immunity, Mat. 17.27. Besides, their God is the God of peace, Rom. 15.33. 2 Thess. 3.16. Christ their Saviour is the Prince of peace, Isa. 9.6. the Spirit that dwells in them is a Dove, the emblem of peace; the Gospel which they beleeve is the Gospel of peace;See more in Mr. Burroughs Gracious Spi. ch. 6. p. 137, &c. and his Irenicum, ch. 31, 32, 33. and the interest of England in three Queries, p. 41, & 48, &c. they are endued with the wisdome which is from above, which is pure and peaceable; the peace of God rules in their hearts, and moderates their passions, Col. 3.15. so that we need not fear their offending, who are so strictly bound against offending.
2 The Titles which are given them in Scripture, shew that they are men of peace, Davids Motto is theirs, I am for peace, Psal. 120.7. hence they are called Doves, not Kites; Lambs, not Lions; Sheep, not Wolves; and the Church is compared to a Vine, not to a Thorn; to a Virgin, to a Widow, to a Worm, Isa. 41.14. all which are harmless, innocent, inoffensive creatures; subject to wrong, but doe none, and this the Churches enemies know right well, which makes them so ready to abuse them. The Crow will pull wool off a Sheeps back, it dares not bee so bold with a Wolf, or a Fox.
3 It is against their Prayers to be turbulent, they pray for the peace of Ierusalem, and for the peace of the places where they dwell, Ier. 29.7. whilst others are drinking Healths, and breaking the Kings Lawes by their debauchery, these are praying for Kings, and for all in authority under them, that by their means we may live in godliness and peace, yea so farre are they from creating troubles, that by their Prayers, counsel, and good example, they keep many troubles and disorders out of a Land.
4 It is against their Practices. Their practice is to bless them that curse them; to pray for them that persecute them; to doe good to them that hate them, and to preserve their lives, who seek their deaths, as Bradford did by Bourn. If their enemy be hungry, they feed him; if naked, they cloath him, and so heap coals of fire upon his head Rom. 12.20.
Besides, in the places where they dwell, they labour to suppress Sin, and to promote Piety, and this conduceth very much to the peace and prosperity of a Nation. Where the salt of Grace is, there is peace, Mark 9. ult. It was Prophesied, that in Gospel-times they should not hurt in all Gods holy Mountain, and why so? for the earth shall be filled with the knowledge of the Lord, and that will make men pious and peaceable, Isa. 11.9. Ignorant men are brutish merciless men,See Mr. Pryn his Treatise of the Treachery and Disloyalty of Papists to their Soveraign printed 1643. the dark places of the earth are habitations of cruelty, None so bloody as blind Idolaters.