in the time of Gods judgments Page 443 Obs 7. In time of trouble superstitious people are in greatest perplexity ibid Obs 8 It is an ill thing to have ill neighbors Page 444 Obs 9. When the wrath of God is against our neighbors we had need look to it Page 445 Question What shall we do in such times Answer 1 Humble your selves before God Page 446 Answer 2 Rise up as one man and help your brethren Page 447 Answer 3 Meet your own danger before it cometh ibid VERS IX Obs 1. The day of Gods peoples affliction is the day of their rebuke Page 448 Obs 2. God hath his set times for rebuke Page 449 Obs 3. When wicked men stand out lesser judgments they have cause to fear greater ibid Obs 4 It is a dreadful time when God so rebukes a people that he destroies them ibid 1 All the wrath that was treasured up breaks out upon them Page 450 2 All their sins comes together into Gods remembrance ibid 3 The cries of justice prevail against such men ibid 4 Mercy leaves such a people ibid 5 The Lord intends hurt to them ibid 6 All the creatures dare not own them ibid 7 All their services are rejected Page 451 Obs 5. God smites not a people with judgment before he warns them Page 452 Obs 6 When God threatens he is real in his threatnings Page 453 Obs 7 The revealing of sin before judgment aggravates both sin and judgment Page 454 1 The goodness of God is not honored ibid 2 The truth of God is not honored ibid 3 It aggravates the sin ibid Obs 8. There is a time when there shall be no help to deliver from judgment Page 455 VERS X. Obs 1 We had need pray much for Princes Page 461 Obs 2. The bounds of Religion and Law keep in obedience and keep out judgments ibid Obs 3. God punisheth according to mens sins Page 462 VERS XI Obs 1. It is a great judgment for a people to be under oppression Page 466 Obs 2. Idolaters are great oppressors Page 467 Obs 3. God hath a righteous hand in delivering men into the hands of unrighteous oppressors Page 468 Obs 4 A special cause of oppression is peoples following of false worship Page 469 Obs 5. Our giving to much to men God oftentimes punisheth by making them the greatest instruments of our misery ibid Obs 6. It is Satans course to get false worship backed with authority ibid Obs 7. Mans authority is not a sufficient warrant for us 470 Obs 8. The more willing men are to sin the greater is the sin Page 472 Obs 9. Willing obedience in evil things brings guilt upon a people Page 473 Obs 10. Commands for false worship easily prevail ibid Obs 11 It is the duty of Christians willingly to obey God Page 474 Obs 12. Bad Princes give liberty to mens lusts ibid Obs 13. Idolatry is filthy stuff ibid VERS XII Opened Page 475 Obs 1. God may be in a way of wrath against a people and yet mean while be very patient Page 480 Obs 2. God many times letteth out his wrath against a people in little things Page 481 Obs 3. When God letteth out his wrath in smal things it is contemptible to carnal hearts ibid Obs 4. Though carnal men despise Gods wrath in smal things yet it shall eat them out at last Page 482 Obs 5. God is slow in punishing ibid Obs 6. God hath secret judgments to bring upon a people ibid Use Beware of secret sins Page 483 Obs 7 Our corruptions within us breed our trouble and undoing ibid Obs 8 Gods wrath though secret many times eateth out mens spirits Page 484 Obs 9 Though others go before them yet they shall follow not long after Page 485 Obs 10 What a poor creature man is ibid Obs 11 How long God condescendeth that he may express his meaning to men Page 486 VERS XIII Obs 1 The pride of mans heart will not easily acknowledg the hand of God Page 488 Obs 2 God will force men to be sensible of his hand against them Page 489 Obs 3 Men are more subject to see their wound than their sin ibid Obs 4 Carnal hearts seek to the creature in time of straits Page 491 Obs 5 There is much guilt contracted by resting on carnal helps Page 492 1 They will infect ibid 2 They cannot pray Page 493 Obs 6 Creature comforts avail little in the day of wrath Page 495 Obs 7 Of all things men rest on for help wicked men are like to prove most helpless Page 496 VERS XIV Opened Page 498 Obs 1 When Gods lesser afflictions work not God will be most terrible Page 499 Obs 2 Our seeking out shifting waies in times of extremities provokes God Page 501 Obs 3 When God in wrath causeth war in a Kingdom than God teareth Page 502 Obs 4 God hath a righteous hand in the worst actions of men Page 504 Obs 5 The hand of God is more immediate in some judgments than in others Page 505 1 Thereby the heart is humbled Page 506 2 It is a special means to quiet the heart with patience ibid 3 The soul is the more put upon enquiry Page 507 4 It causeth the soul to receive content in nothing but God ibid VERS XV. Obs It is a heavy judgment for God to tear and then to leave a people Page 509 Text opened Page 511 Obs 1 Sin desturbs Heaven and Earth ibid Obs 2 In times of publick judgment God leaves his Majestie in Heaven to set things in order on Earth Page 512 Obs 3 Gods administrations to his people sometimes may be such as if he regarded them not ibid Obs 4 When wicked men are in perplexity then God enjoyes himself in his perfection Page 513 Obs 5 Sometimes God turns his back upon sinners till they acknowledg their sins ibid Obs 6 God humbles himself to behold what is done upon earth ibid The words explained Page 514 Obs 7 So long as men prosper in their sins they will contest with God ibid Obs 8. Affliction sanctified brings men to see and acknowledg their sins Page 515 Obs 9. It 's a sign of a hard heart not to confess when Gods hand is upon us ibid Obs 10. God will have glory from us Page 516 The words opened ibid Obs 1 It is not enough to acknowledg our sin but we must seek Gods face Page 517 Obs 2 When God leaves his people he leaves something behind which causeth the heart to seek after him Page 518 Obs 3 True repentance is not so much to seek our own ease as Gods face ibid Obs 4 Gods Ordinances and Worship are his face Page 519 Obs 5 Repenting hearts solicitous about Gods Ordinances ibid Obs 6 The worship of God is his Name and Ordinances ibid Obs 7. What good God aims at in his administrations to his people he will have it Page 520 The words opened Page 521 Quaere 1 What time doth this seeking of God refer it self unto Answered 1 When
in the least degree Lastly Because then all services are rejected and God will Reas 7 be no more intreated for them now conscience smites and torments the spirits and al the miseries that come upon them are but the beginning of eternal sorrows and this is a most sad case therefore let us pray with David Psal 6.1 Lord rebuke us not in thy wrath And as the Prophet in Jer. 17.17 Use Be not a terror unto me O Lord. But now because tender consciences are ready to think when God rebukes them or lays any affliction upon them that it is to ruin and destroy them as the Israelites said in Deut. 1.27 Because the Lord hated us therefore he brought us out of Egypt In every strait they were in they conceited God hated them in it though God had done them good so many times And hath not this been the reasonings of our unbeleeving hearts and the murmuring of our spirits in our afflictions Oh take heed of such unbeleeving reasonings they are very much displeasing unto God There is a great difference between the rebukes of God upon the godly and the wicked though perhaps rebuked both in one and the same affliction as the Apothecary breaks Bezar stones to pouder but is very careful of it simile and will not lose the least grain of it So the Lords people even in the fornace are as dear to him have the most experience of Gods love to them then that ever they had Jacob when he lay upon the ground and had the stone for his pillow even then he had that heavenly vision from God But now the question is Quest How shall we know whether those rebukes that are upon us are intended for our good or our hurt our desolation or our restoration It may be known thus If Gods displeasures be such Answ that we find Him more set against our sins than our persons 't is an arument He intends our good not our hurt in His rebukes upon us But you will say This is as difficult as the other How shall we know God aims at our sins and not our persons Thus If His rebukes work us to a humiliation for our sins a resignation of our selves up unto Gods dispose and to accept of the punishment of our iniquities this is an argument God aims at our sins and not at our persons in His rebukes and so in them our good and not our hurt But 't is usual for wicked men in their rebukes to cry out of their sins 't was their sins that brought this upon them But here the difference is thus discerned First They cry out of their sins but per accidence but of the judgement per se as we use to say the judgement troubles them more than their sins the cause of the judgment but the godly cry out of their sinâ— per se and of the judgment per accidence their sin troubles them Secondly A child of God more desires the sanctification of an affliction than the removing of it but the wicked care not for removing the cause of judgment even sin so the smart the correction may be taken off It follows Expos 1 Among the Tribes of Israel have I made known that which shall surely be Some conceive that these words are spoken as the aggravation of this peoples misery and if so the Notes from them are Obs 1 That God smites not a people with judgment before he wâ—â—ns them off judgment Among the Tribes of Israel have I made known this Obs 2 When God threatens He is real in His threatnings That which shal surely be Ephraim thinks that God intends not him Sinners think that when God warns them he is not in good earnest it shall not be but God saith it shall be God esteems more of His Word than Heaven and Earth besides nay Heaven and Earth shall pass away before the least jot or tittle of it shall fail and cursed be that peace that hath no other ground or foundation than this hope that those things are not true which the Ministers of the Word from the Word threaten against sinners And yet this is the condition of many people which doth mightily provoke God as you may see in Deut. 29.19 20 21. If notwithstanding what is written in this book he bless himself saying He shall have peace the anger of the Lord shall smoke against such a man Oh the bitter aggravating circumstances in this Scripture against such a sinner as this Use Now if God will be so punctual in His threatning word that it shall be made good how much more His promising word for God hath not done so much to make His threatning word good as His promiâ—ing word For 1. God hath not cal'd such witnesses to His threatning word as to His promising word there are Three in Heaven and Three on Earth who are Witnesses but not to the threatning word sometimes in the general he calls the Heavens to witness to His threatning Hear oh heavens and hearken oh earth I have nourished up a people and they rebel against me 2. To the verifying of a promise there is not only Gods faithfulness but 't is His faithfulness in Christ all the promises are in Him yea and Amen there is in Gods promising word not only His faithfulness but His faithfulness in Christ all the promises are made in Christ so are not the threatnings Judgments have not such immediate relation to Christ 3. More sure because promises are not only Gods Covenant with His people but His Testament and so more sure than a Covenant for a Covenant may be broken on the one party but a Testament cannot it being confirmed by the death of the Testator the promise on our part may be broken but when we look upon them as confirmed by the death of the great Testator Jesus Christ we have stronge consolation as 't is a great evil not to beleeve the threats of God so 't is also a great evil not to credit the promises of God Christians you wonder when wicked men beleeve not Gods threatnings and His judgments to tremble at them Know Oh Christian that not only men but Angels stand and wonder when thou dost not beleeve the promises of God when they be so confirmed that we might beleeve them and walk comfortably The revealing of sin before a judgment comes aggravates Obs 3 both the sin and the judgment the punishment will be so much the heavier it aggravates the sin because then there is the greater contempt against God If a father should desire his child not to do such a thing nay not only desire him but forbid him yea threaten him with punishment if he doth it now if he shall after all this gainsay his fathers will he puts a greater contempt upon his father for now he breaks through hedges and fences which should have kept him in so when God shall forbid yea threaten if we will break out it puts a great contempt upon God 1. The
and Governors but also by the Assyrian by their own Magistrates they were broken and oppressed good men were discountenanced just causes betraied the whole Court was corrupted and the Laws of the Land which should have held up the bounds were broken they were so broken as a thing which is broken but not quite spoiled with the fall some shreds of it may be made use of so the generality of them were so broken that there was little right to be had for any wrong that was done and as they were thus oppressed in the Prophet Hosea his time so also in the Prophet Amos his time Hosea and Amos contemporaries who prophesied at the same time that our Prophet did Amos 2.7 They pâ—nt after the dust of the earth on the head of the poor What 's that Thus they did not only seek to bring poor men under them but even utterly to destroy them they sought to ruin them and that by perverting of judgment So in Amos 5.11 their oppression grew to such a height that they took the poors wheat from them that if the poor had but gleaned a little wheat in the fields as they brought it home they robbed them of it or if they carried it to the mill they took it from them this was the oppression which was at this time among the ten Tribes from their own Governors But they were also oppressed by the Assyrian they calumniated and reproached them saying Where is now your God in whom you so much trusted Thus much for the opening those words Expos The reason follows Because he willingly followed after the Commandement Quest But some may say What is this such a thing is there so much in this to provoke God The CoÌ„mand Yea this was a great sin for the opening whereof take notice of these three things 1. Whose First Whose Commandement was it they followed it was the Commandement of Jeroboam and his Princes men which had authority and power in their hands and this provoked God so highly against them because they followed the commandements of men who had authority over them this is very strange that this charge should be against Ephraim for this no question but they pleaded thus What am I wiser than my Governors must not I do as they bid me 2 What. Secondly What commandement was it that they followed it was to worship the Calves at Dan and Bethel he worshiped God but it was in a false way and this was the cause which provoked God so against him 3 How soon followed Thirdly He willingly followed the commandement as soon as ever he was commanded he yeilded without any deliberation or consultation with himself whereas he should have stood it out and have bid the worst rather suffered the loss of all than yeilded to their commands as the three children rather suffer the firy furnace than fal down to the Image and thus they should have done as there were some which did though the generallity of them followed after the commandement yet there were some found among Ephraim who would go to Jerusalem to worship the place of Gods appointment in 1 Chron. 11.16 those which set their hearts to seek God they would go up to Jerusalem and not follow Jeroboam to Dan and Bethel though the most went with Jeroboam yet there was a handful that knew God would be worshiped in his own way and in his own place the generallity of the people liked well enough of the Commandement because it was will-worship which pleaseth mans nature best and then it was most for their ease and this was Jeroboams plea I love my peoples ease I would not be so harsh to them therefore come we will worship the true God still 't is but the circumstance of place and that 's no such great matter Vulg. Sordes quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now they willingly followed after the commandement and thereby encouraged Jeroboam in his wicked design they willingly walked after the Command the old Latin expresseth it thus they willingly followed after dregs and the Hebrew word is very nigh the same they walked after filthy dregs and if this were the meaning of it it notes two things First That Jeroboam was willing to have the people enjoy their lusts so he might but enjoy his ends he was willing to give the people their full swing and liberty in their lusts and upon this the baser sort of the people clave to him Jeroboam reasons thus well I must rend the Kingdom from David but how shall I accomplish it I must have the people to assist me in it but how shall I gain them I will let them have their pleasures in sin they shall have their lusts without contradiction and then the most will follow me I shall be sure of the rude multitude the profane in the Kingdom Secondly Post sordes that is after their Idols the Calves which he had set up and the filth which is in them for the Scripture lets out the filthiness of Idolatry by the basest things in the world to dogs vomet the excrements of men Thus much of the words in that sense But they are more full as read in your books and more agreeable to the Original the Notes from them are many Obser 1 First That 't is a great judgment for a people to be under oppression 'T is a very sad affliction for a nation family or person to be under oppression and broken in judgment when good men and good causes are crusht and slighted and wicked men and bad causes prevail and prosper when a mans innocency shall be no help to him Solomon saith this to be a great evil in Eccles 3.16 wickedness was got into the place of judgment God hath promised to deliver his people from this judgment In righteousness shalt thou be established thou shalt be far from oppression Isa 54.14 But these times are not yet come all the world for the most part at this day is under oppression 't is sad to have our estates and our liberties to be broken for conscience Cconscience-oppression is the worst oppression and this was our condition not long since nay and is the condition of many of our deer brethren in many places of this Kingdom it was not long since that he which departed from iniquity made himself a prey was it not come to that pass that the meanest yea the basest persons in a City or Country had power enough in their hands to undo the best Ministers in a Kingdom Oh how was the Kingdom oppressed Parliaments broken the edg of the Law turned against the godly party witness the banishing of men Ministers were oppressed in their estates in their liberties but especially in their consciences if they would not be like the fidlers boy be ready to dance after every pipe in so much that when the Lord gave us a little reviving we were even as men in a dream when we
When the Saints see Gods hand against them in any thing this trombles them and humbles them more than any thing else Reas 2 2. It is a special means to quiet the heart with patience Psal 39.9 It quiets I was dumb and spake not because thou Lord didst it See it in Ely It is the Lord let him do what he wil with me and in Christ himself shall not I drink of the cup which my father shall give me Is God my God and doth this come from my Father I will take it I am sure it will do me no harm but much good 3. By this means the soul is put upon the enquirie why Reas 3 this affliction is upon it It puts up on search what the cause of this trouble may be when we see nothing but man the instrument of an affliction we look not so much at it it never puts us upon soul-search and tryal of our selves but when God is seen in a cross the soul begins to consider what have I done what 's the matter oh my soul Thus did the Church Mica 6.9 Hear ye the Rod and who hath appointed it There are letters written upon Gods rods which the man of wisedome can reade 4. It causes the soul to receive content and satisfaction in Reas 4 nothing but God alone and in peace with him Causeth the soul to make out for God to get him our friend when we look upon judgments only in the second cause we are apt to think that second means will make up the breach again which sin hath made as they in Isa 9.9 10. The bricks are fallen down but we will build with hewn stone for all this his anger is not turned away why so in the 13. verse we have the reason For the people turned not unto him that smiteth them neither do they seek the Lord of hosts They would not see the hand of God nor give glory to him for if they did they would say as this people in the next chapter Come let us return unto the Lord for he hath wounded us and He will heal us Thus much for the doubling the expression It follows I even I will tear you and go away The Lyons when they tear their prey they are not afraid of what they have done Expos but walk majestically before the dead carkiese as it were bidding defiance to al other creatures they run not away as the Fox doth but walk as it were in state for so the words in the original carry I even I will tear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if God did challenge all the creatures in Heaven or Earth for to grapple with him I wil tear them It implies how God wil deal with Judah He will not be afraid of them what He doth it shall be in an open way He will not come against them in secret but in a publick way Applic. enemies of Engl. The judgment at this time upon our enemies is not in a secret but an open way the Lord doth not deal subtilly and by craft with them as they do with his people and though the Lord deal as a Lyon with them tearing and rending them yet they will not see him neither are they able to resist him nor can any rescue them out of his hands Let the means be never so weak in Gods hand yet when he is in a way of wrath there shall be no delivery out of his hands Isa 26.6 opened Isa 26.6 The feet shall tread it down tread down what the lofty City by what feet even the feet of the poor and the steps of the needy Jer. 37.10 The Lord tels them that though they had smitten the whol Army of the Caldeans and there remained but wounded men among them yet should they rise up every man in his tent and burn their City with fire When God intends ruin and desolation to a people 't is impossible for any to deliver them out of his hands Obser Further we may note That when God comes against a people He takes them to do when they are the strongest and greatest in power and most confident in an arm of flesh that none at that time may deliver our of His hands Isa 24.21 And it shall come to pass in that day that the Lord shall punish the host of the high ones which are on high When he is in his greatest pride gets the greatest victories conquers and obtains the greatest Cities of refuge and Towns of harbor And 't is very observable Applicat for Engl. that since our enemies got their greatest advantages they have lost the most God then puld them down when they were most proud God will go on in his work though men are never so proud and strong therefore 't is our wisdom to give our selves into Gods hands yea though into his afflicting hand although no power can rescue out of his hand yet there is a way to change the operation of his hands by humbling our selves falling down before him willingly submitting to him and this way now God hath his will upon us in the most acceptable way that can be God had rather have men voluntarily give him his glory than to compel him to force it from them I now come to the last VER 15. I will go GOD repeats it again which notes 1. Expos The glory of the work that he is not ashamed of what he hath done Gods people ought for to be like God in this let their actions be warrantable such as they may with comfort own and stand to yea suffer for if it so come to pass not like the proverb to set a Town on fire and run away from it leaving others to quench it 2. It notes the Irresistibility of Gods work as if he should say let any try whether they can oppose me 3. And chiefly it implies I will bring them into captivity and there I 'le leave them Whence note Obser That 't is a heavy judgment for God to tear and wound a people and then lo leave them God saith if they return not I will rend and tear them make them very miserable and in that condition will I leave them I 'le be a stranger to them and will not own them Ezek. 22.20 I will gather you in mine anger and in my fury and I will leave you there God in another place promiseth to be with His people in the fire and in the water but there is a time that Gods people may so provoke God that he will bring them into the fire and there leave them when the Philistims fell upon Saul it was a sad time to him because God had left him Oh how terrible was it when God left Christ upon the Cross but for a little while This we all deserve and this is the portion of the damned in Hell While the Judg is present upon the Bench the Malefactor hath hope simile but when the Judge goes off
Terror Hypocrisie Hypocrisie in Reformation is dangerous Page 581 Honor Places of honor are great snares Page 670 How we should honor God Page 695 Howling see Prayer I Idolaters Idolaters seldom come in and return Page 125 What poor waies of worship Idolaters have Page 136 If parents be Idolaters their children are usually so too Page 161 It is dangerous living near Idolaters and why Page 172 Idolaters are proud men Page 391 Idolaters despise Gods worship Page 391 Idolatry The Idolatry of the Papists Page 133 The neerer Idolatry comes to the Worship of God the more dangerous it is Page 174 Court idolatry is most dangerous Page 633 See Contempt Idols Idols are bewitching things Page 199 Ignorance The cause of ignorance Page 35 Ignorance is the deformity of the soul Page 90 Ignorance is dangerous and how Page 91 Ignorance and pride are companions Page 390 Incest Incest an hainous sin Page 61 Influence There is a great influence between the Priests and the People Page 100 Impetuousness Impetuousness of spirit is to be suspected Page 136 Institutions Institutions are to be minded in point of worship Page 128 Inclinations Strong inclinations bind the mind Page 388 Justice Justice must be executed impartially Page 50 Justice must not struck dumb with the appearance of angels Page 222 Judgment It is a great judgment for men to be unserviceable in times of service Page 565 How judgment convinceth Page 597 See Leave and Ministry Irreligion Irreligion and slavery are companions Page 654 K Kings Kings were accounted of as the Popes dogs Page 177 Godly Kings observed not their birth-daies Page 661 See Respect Knowledge Want of knowledg of God makes men cruel Page 32 Keep How to keep God with us Page 510 Know see Saints Knowledge see Opportunity Kingdom see Officers L Lady The folly of a Lady in Paris Page 151 Land How a Land may be said to mourn Page 62 Living-God Living-God what it implies Page 189 Lying Lying and swearing go together Page 44 Leave It is a sad judgment for God to leave men Page 509 God never leaves his Page 510 Live see Resurrection M Magistrates see Bribery Man slaughter Man-slaughter is but a vain distinction from murder Page 48 Men see Merciless Merciless A merciful God sets him against merciless men Page 29 Ministers Ministers must plead for God Page 3 How faithful Ministers shall be dealt withal Page 77 Striving against faithful Ministers is a great hastning of judgment Page 81 Ill Ministers are besotted Page 88 Ministers must rebuke sin Page 361 The duty of Ministers Page 438 It is a comfort to Ministers to die preaching Page 590 Ministers are hewers Page 593 Ministers work is difficult Page 594 See Truths Superstition Whoremongers Duty Mind see Inclinations Mixture How the mixture of wicked and godly men is hurtful Page 372 How the mixture of wicked and godly men is to be distinguished Page 373 Murder Murder is not to be pardoned Page 48 Man-slaughter see England Men see Causes Means Means to persevere Page 585 Mercies How to use mercies well Page 545 Mercies are forfeited by unbeleef before they be received ibid One mercy makes way for another Page 558 Gods mercies are seasonable Page 564 In what cases God will have mercy and not sacrifice Page 601 Means All means must be used before correction Page 569 Ministry The sharper the Ministry is the sharper shall the judgment be if it be neglected Page 598 Morning Gods discovery is in the morning Page 560 See Presence Murder see England N Nation A defiled Nation is neer ruin Page 374 While a Nation is purging there is hope Page 375 How it may be known what shall become of a Nation Page 428 Natural What a Natural man may do towards conversion Page 377 What natural duties are Page 601 Nature The more excellent the Nature is the more communicative it is Page 573 Neighbors Ill neighbors are an ill thing Page 445 Night Night times are times of danger Page 560 Note A note of a good heart Page 565 O Oath What an Oath implies Page 189 Obedience Willing Obedience to sin brings guilt upon a Nation Page 473 Obedience see Command Officers The Officers of the Kingdom seek their own interest Page 639 Opportunity No Opportunity to get knowledg must be neglected Page 609 P Passion Passion makes a man a beast Page 48 Papists The doctrine of the Papists is opposite to the Scripture Page 81 Papists see Idolatry Patience The patience of God described Page 368 We must be patient in prayer Page 541 People The people of God suffer with others if they sin with others Page 401 People must return to God Page 530 When any people may apply the promise Page 537 Persons How particular persons are defiled by the wicked Page 373 See Mixture Plague A strange plague in London Page 67 Pleading The more imediate Gods pleading with men is the more dreadful it is Page 4 Preaching Preaching is the way to remove superstition Page 146 Priest It is the work of the Priest to strive against the people for sin Page 75 When priests strive against the people they must lock to be striven with Page 76 Priests see Covetousness Ambition Influence Prelates see Experience Presence The consideration of Gods presence humbles the heart Page 368 Gods presence makes morning to the Saints Page 562 Pride Pride discovers much sin within Page 394 Pride goes from God and against God Page 397 The pride of mens spirits Page 514 See Ignorance Conscience Private see Hope Princes Princes have been preachers Page 146 How Princes and Priests delude the people about Gods worship Page 348 Princes see Subjects Prophet see Affliction Prosperity Prosperity abused shall be punished Page 100 See Wicked Profession see Formal Proud God will cast proud men down Page 397 Proud men fall low ibid Publick see Hope Punish When men will not punish sin God will Page 61 Punishment They that are alike in sin shall be alike in punishment Page 116 Pains We must not think much to lose our pains Page 569 Parents see Christ Prayers When prayers are howlings Page 688 Penitent Penitent hearts retain good thoughts of God in affliction Page 532 Penitent hearts are not discouraged in afflictions Page 534 Perversness Perversness of spirit in those that are nigh to God is very grievous to God Page 572 Persevere see Means Place Where Gods place is Page 511 Preaching It is an ill sign when men are the worse for preaching Page 644 Presumption What presumption is Page 536 Propriety The propriety of Beleevers Page 547 Prop see Faith Prophets see False R Rebukes The rebukes of a brother are loving rebukes Page 73 Gods rebukes are furious ibid See God Real Gods threatnings are real Page 452 Religion see Staff Reprobation What Reprobation is Page 210 Repentance What true Repentance is Page 385 Faith and Repentance mutually act on another Page 549 The trial of Repentance Page 696 Respect Due respect is to be given to Kings
come in Gods Name to reprove is a great aggravation of sin and hastning of judgment Page 81 Obs 9. If publick means prevail not there is little hope of private Page 84. VERS V. Obs 1. Those in office must go on though they be striven against Page 85 Obs 2. When a threatning comes to particulars then it works ib. Obs 3 The falls of the Prophets are falls in the night Page 87 Obs 4. It is a sad judgment for people in affliction to have no Prophet amongst them ibid VERS VI. Obs 1. Ignorance is both father and mother of distruction Page 90 1. The rational creature is working in the midst of snares ib. 2. The way to eternity is in the midst of a hundred cross waies Page 91 3. Man must not go with his own light ib. 4. Our work is a most curious work ib. 5. Ignorance makes men objects of Gods hatred ib. Use 1. How vile a thing it is to deny the means of knowledg to men to satisfie the humors of others Page 92 Use 2. Hopes for England because the knowledge of God begins to shine in it ib. Obs 2. Suffering truths will hardly go down with many Ministers Page 94 Obs 3. There is a peculiar way of Gods rejecting wicked Ministers Page 95 Obs 4. Vnfaithfulness in service provokes God to cast men out of service Page 96 Obs 5. It is a great judgment to be rejected from the Priests office ibid Obs 6. It is a blessing for godly children of godly Ministers to succeed them in their office Page 97 Obs 7. The families of wicked Ministers are many times forgotten ibid VERS VII Obs 1. It is a usual thing where there is encrease of number to be encrease in sin Page 98 Obs 2. It is mens vile disposition to encrease in sin as they encrease in mercies Page 99 Obs 3. God doth love to stain the pride and haughtiness of man Page 100 Obs 4. It is usual with wicked Priests if they be countenanced by authority to glory Page 102 VERS VIII Opened Page 104 VERS IX Obs 1. Evil Ministers in a country are the causes of miseries in the country Page 112 Obs 2. If Priest and People be alike in sin God will make them alike in punishment ibid Obs 3. Look how Ministers are so usually the people are Page 114 Obs 4. God hath his daies of visitation wherein he will narrowly enquire into the waies of men Page 119 Obs 6. God will call men to an accompt for their thoughts Page 120 Obs 7. Wickedness in thought is the worst wickedness ibid Obs 8. Sin passeth away in the act with much sweetness but God will make it return in the guilt with much bitterness Page 120 Obs 9. The good works of the Saints shall return again with much comfort and peace Page 121 VERS X. Obs 1. Whatsoever a man undertakes unlawfully he can never expect to prosper Page 124 Use It is the best way to keep us to Gods Ordinances Obs 2. Idolaters seldom come in and return Page 125 Obs 3. Take heed of your not taking heed Page 126 Obs 4. The way to keep the heart and life in order and obedience is to take heed to the Lord. ibid Obs 5. All things in Gods worship should be according to Gods rule Page 127 Use Take heed of Idolatry ibid VERS XI Opened Page 128 Obs 1 It is just with God that those that will not seek to satisfie themselves in him should be given over to the sinful lusts of the flesh Page 129 Obs 2. Sensuallity is a besotting sin ibid Obs 3. Ministers when once they grow negligent usually grow sensual Page 132 VERS XII Obs 1. Bodily and spiritual whoredom usually go together Page 133 Use We are not to marvail that such as seem to be men of understanding are given to Idolatry ibid Obs 2. What poor waies Idolaters had to know the minds of their gods Page 135 Use Let us bless God that we have his word ibid Obs 3. There is an eagerness of spirit in men to things that are evil ibid Use 1. Look to your spirits when you find an eagerness in them to a thing Page 136 Use 2. Labor to be acted by the Spirit of God Page 137 Use 3. Pray to God that he would satisfie us not only in body and in soul but in spirit ibid Obs 4. All false worship doth put a man from the protection of God Page 138 Obs 5. So far as we are from being under Gods command so far we are from being under his protection Page 129 VERS XIII Obs 1. General accusations without particular specification will not prevail with stubborn hearts Page 140 Use Godly Ministers must not leave things in general if they would convince ibid Obs 2. What seems most specious in our eyes if it be not according to the rule may be most abominable in the eyes of God Page 141 Obs 3. Ministers ought to present to the people the foulness of those things that they think have least evil in them ib. Obs 4. When God chuseth a place he puts a stamp of holiness upon the place Page 143 Obs 5. Idolatry is brazen faced and loves to be publick Page 148 Use Labor to make the worship of God as publick ibid Obs 6. When the Ordinances of the Gospel come to be publick then it is time for Babylon to fall ibid Obs 7. Idolaters seek to rise to the height of their way in false worship ibid Use Let us labor to do so in Gods worship ibid Why they sacrificed under trees 1. Because the Heathens dedicated the trees to their gods Page 149 2. In imitation of the Patriarchs ibid 3. The shadiness of the place struck some reverence in the hearts of men ibid 4. They thought the spirits of their Worthies were there Page 150 5. They were fit places for the committing of filthiness ibid 6. They conceited God was the more honored by it ibid Obs 8. Superstition thinks it hath a great deal of reason for what it doth Page 151 Obs 9. It is the pride of mens spirits to think Gods Ordinances are too plain ibid Obs 10. God sometimes punisheth sin with sin Page 152 Obs 11. It is a great reproach for any family to have uncleanness committed in it Page 154 Use Let Governors have a care of their families ibid Obs 12. Our unfaithfulness with God is made more sensible when those that dwell neer us are unfaithful to us ibid Instances 1. When our children are stubborn Page 155 2. Ill wives ibid 3. Friends unfaithful Page 156 VERS XIV Opened Page 157 Obs 1. It is one of the most fearful judgments in all the world for the Lord not to restrain men from sinning Page 158 Obs 2. When parents are filthy and unclean what can be expected but their children should be so too Page 161 Use Take heed how you sin before your children ibid Obs 3. Those that are filthy and unclean will sometimes make shew of Religion Page 162
Obs 4. Idolaters are no understanding people Page 165 Applyed to our times Page 167 Obs 5. It is a fearful judgement of God to leave men to perplexed councels Page 170 Obs 6. When wicked men are fallen they shal be so perplexed that they shall not know what to do Page 170 VERS XV. Obs 1. Ministers should especially look to those whom they are bound unto by office yet so as to labor to do good to others Page 171 Obs 2. When we see our labor lost to some we should try to do good to others ibid Obs 3. To be neer Idolaters is very dangerous Page 172 Obs 4. The neerer a false worship comes to a true one the more dangerous it is Page 174 Obs 5. Those that enjoy Gods Ordinances in a true way should take heed of doing as other people do Page 175 Obs 6. We must not do as others do in point of Gods worship Page 177 Obs 7 It goes neerer the heart of God when his People offend than when others do Page 178 Reas 1. There is more unkindness in their sins Page 179 2 There is more unfaithfulness in them ibid 3 Gods Name is more polluted by them ibid 4. The excellency of their graces makes their sins worse ibid 5. They go neerer the heart of the Saints than the sins of others Page 180 Application to our times ibid Obs 8. We must not come neer places that are dangerous to draw us to sin Page 186 Obs 9. Places corrupted lose their honor Page 188 VERS XVI Opened Page 192 Obs 1. Liberty may prove to be ones misery Page 195 VERS XVII Opened Page 196 Obs 1. Wicked children are great dishonors to their parents Page 197 Obs 2. Governors are usually the causes of the evils of the people Page 198 Obs 3. Idolaters hearts are strangely glued to the waies of Idolatry Page 200 Use Joyn your selves to Jesus Christ Page 201 Obs 4 We must take heed of communicating with Idolaters in their false waies Page 202 Obs 5. It is a heavy judgment upon a people when the Saints withdraw from them ibid Obs 6 God hath a time to give men over to themselves Page 205 1 Because he hath no need of them Page 206 2 He hath another way to fetch glory from them ibid Obs 7 It is the most woful judgment upon a people or person when God lets them alone in sin ibid 1 It is a testimony of disrespect in God Page 207 2 These are going apace into misery ibid 3 They are in the midst of abundance of dangers Page 208 4 God intends to make way for some fearful wrath to come upon them ibid 5 He will not vouchsafe to hear them speak to him ibid 6 It is a dreadful sign of Reprobation Page 209 7 It is greater than all earthly judgments Page 210 8 It is worse than to be given up to the Devil Page 211 9 It is worse than to be sent to Hell presently Page 212 10 Though he be without grace he must answer for it as though he had it Page 212 11 All means of grace are made improfitable to him Page 213 Use 1 See what poor creatures men are ibid Use 2 Let us fear and tremble at this judgment ibid Object I fear God hath laid this judgment upon me Answer 1 It is a good sign that thou art troubled with such a fear Page 214 Answer 2 It is a good means to keep thee from being let alone ibid Answer 3 If thou hast not a heart to let God alone God hath not a heart to let thee alone ibid Use 3 Blesse God that he hath not inflicted this judgment upon thee Page 215 2 Blesse God that he hath not inflicted it upon the Kingdom ib. VERS XVIII Opened Page 217 Obs 1 Rulers should be shields to the people where they live Page 219 Application to our times Page 220 VERS XIX Obs 1 Such as are superstitious look upon Gods Ordinances as vile and their own inventions as glorious Page 325 Obs 2 The judgments of God upon wicked men who have been spared a long time come violently ibid Causes of shame 1 Disrespect from those we desire honor from Page 326 2 When a man takes a great deal of pains and it comes to nothing Page 327 3 Disappointment of hope ibid 4 When God discovers that to be vile which a man glorieth in ib. Use Admonition to the superstitious to take shame to themselves Page 328 Obs 3 God hath a time to make all Idolaters ashamed of their sacrifices Page 332 Obs 4 Duties performed with a carnal heart are mixed with base ends ibid Obs 5 Our sacrifices are defiled by the foulnesse of our hearts ibid Question What are those sacrifices we should render to God and not be ashamed of Answer 1 Be sure they be his own Page 333 Answer 2 Let them come from faith Page 334 Answer 3 Let your ends be high ibid Answer 4 Let your whol strength be taken up in them ibid Answer 5 Offer up your selves a sacrifice to God ibid Answer 6 Be humbled after all your best services Page 335 Answer 7 Tender up all in Christ Page 336 CHAP. V. VERS I. Opened Page 337 Obs 1 When God comes in judgment he expects we should seriously mind what he is doing Page 338 Obs 2 Generallity in sins is no way to escape judgment ibid Obs 3. The Priests have usually been the causes of wickednesse in and judgments on a nation Page 339 Obs 4 The people will go the way the King and Priests go ibid Obs 5 Kings and Princes must have sin charged upon them as well as others Page 342 Obs 6 Though they are to be reproved for sin some due respect ought to be given them Page 344 Obs 7 When God pleadeth against us let not neglect ibid VERS II. Obs 1 It is a dangerous thing to venture upon the beginnings of false worship Page 354 Obs 2 It is a dangerous thing to be deeply rooted in superstitious waies Page 355 Use This should teach us to deny our selves Page 357 Obs 3 The hearts of Apostates are most deeply rooted in wickednesse ibid Application to our times Page 358 Obs 4 Idolaters are profound and deep ibid Obs 5 Idolaters are deep in pollicy ibid Use Let us labor to be wise in the worship of God ibid Obs 6 The Ministers of God must rebuke sin Page 361 Obs 7 When Ministers rebuke in the way of God then God doth rebuke Page 362 Obs 8 Idolaters hearts are stubborn ibid Use Let not us be troubled at the stoutnesse of Idolaters Page 363 Obs 9 It is a greater evil to stand out against Gods displeasure than against his commands ibid Use Let us charge this sin upon our spirits Page 364 Obs 10 Prophets rebukes must be impartial rebukes Page 365 Obs 11 It is a hard thing for a few men to stand out against a State in matters of Religion ibid VERS III. Opened Page 366 Obs 1 Gods eye is upon the
he should strive That is Opened he should never strive with men for his own ends for his own waies no brawler no striver no adulterer but one of a quiet and gentle spirit that should pass by wrongs done unto himself but when he comes for God he should be a striver All faithful Ministers should be strivers when they come in Gods cause Oecolamp Oecolampadius writing to his fellow Ministers I remember he hath a notable expression Let not our zeal and anger saith he burn when we are scorned our selves and reproached our selves but when the Truth is in danger and the Name of God iâ— in danger then let our heat arise then let us strive This indeed is the Character of a true godly Minister that he is in his own cause gentle yeildable but when it comes to the cause of God the heat riseth in his face and there he hath zeal and fervencie there he will strive and contend with men in the waies of their sin Obser Secondly When Ministers do reprehend and strive with people they must expect to be striven withal by people These are as a people that strive with the Priest they have such vile hearts that had they never such faithful and godly Officers that were set over them by God they would strive with them And indeed all faithful Ministers must expect that if they strive with men for their sins men will strive with them If there had at any time any faithful ones been sent amongst them by God they would have been ready to have cried out of them and have told them You are the cause of our misery for you will not yeild to Jeroboam you are so strict and precise and 't is you that make this disturbance you threaten us that there will judgments come upon us but you are the cause of our misery were it not for you we should have al the people yeild to what the King hath set up but you stir up the people against it and so our disturbance comes from you Thus no question but they would be ready to strive with the Priest at that time And thus they did with Amos chap. 7. ver 12. Go to Judah and prophesie there they strove with Amos that was contemporary with Hosea prophesying at this time unto this people the land say they cannot bear Amos his words let him go to Judah he were best be gone he tells us we are a superstious people and that we do not worship God in the right manner and in the right place let him go thither we wish he were out of the Country he and such as he is raise a fire in the land Thus when Ministers discharge their consciences shewing people their sins and the mind of God this is ordinarily the recompense that they have Thus it was with Jeremiah chap 15. ver 10. We is me saith he that my mother ever bear me for I am saith he a man of strife and of contention to the whol earth and every one curseth me Jeremiah a grave and holy Prophet yet a man of contention to the whol earth and every man cursed him A strange thing that he should meet with such hard dealing and yet he appealed to God in the matter of his sincerity he desired not the evil day and he prayed for the people so long til God bid him pray no more when thy were railing upon bim he was praying for them This was the ill condition he was in for that respect And so it was with other Prophets besides him I might name other texts in Jeremiah as chap. 20. ver 7.8 I am in derision daily every one mocketh me for since I spake I cried out I cried violence and spoil because the Word of the Lord was made a reproach unto me and a derision daily After I threatned that there should come some judgment upon the Nation I cryed out of the violence and spoil that they for the present made in the Nation and then they mocked and scorned me The like we have in Esa he had the same dealings from the people Esa 28.13 14. Isa 28.13.14 But the Word of the Lord was to them precept upon precept line upon line here a little and there a little that they might go and fall backward and be broken and snared and taken You will say how do they strive against the Prophet in this I take it this Scripture is often mistaken and the scope of these words are to shew how the people did jeer and mock the Prophet in his preaching But the Word of God was to them precept upon precept that is thus Opened they scorned at Gods Word What we have nothing but precept and precept one precept after another in a scorning language the word of the Lord and Commandement one after another and one Prophesie after another a line upon line and now you would have a little more it is spoken in a contemning way And I rather take it to be thus because in the Hebrew the sound of the words do carry it in a mocking in a jeering way as thus trar letrar kar lekar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precept to precept line to line As mocking people will jeer in the nose at men so they did at this time with the Prophet the very sound of the words in the Hebrew is such as noteth a mocking and jeering of the Prophet and they pronounced the same words again and again as mockers and jeerers use to do nothing but precept and precept and when will the fellow have dâ—ne And I take this to be the meaning because the threatning follows after that they might fall backward and be brâ—ken aâ—d sâ—â—red and taken wherefore saith the text in the very next words hear the word of the Lord ye scornful men They manifested a scornful spirit in such kind of expressions retorting upon the Prophet in such a manner And Gods anger riseth in his face Wherâ—fore â—ear ye the word of the Lord ye scornful men It is the usâ—al way of many scornful men that if they can get any thing that Ministers speak and get a sound of it they will by sounding of it double express their jeering and scorning So did they with the Prophet who was one of the most admirable elegant and eloquent Prophets that ever was a man that spake in hiâ— time so as never man spake for he spoke in a most high stile he was himself of the Kingly race a great man a Noble man born and a most admirable eloquent man yet when he came to prophesie to this people in the name of God thus they jeered and scorned him And Esa 30.10 Which say to the seers see not but preach smoâ—th things to us tell not us of such and such things as these are Thus they contemned him Yea and in Christs time we find that when Christ himself preached one time assoon as ever he had done his Sermon the people got him up to
distemper of the hearts of many people amongst us that they commit sin and take liberty to themselves to satisfie the lusts of the flesh and what will they do They will pray to God to forgive them and some go so far that they will fast and then sin again and then pray and fast again and then to it again thinking to put off God with such kind of sacrifices as these are It is true we are all linners and we must repent and so tin and repent and sin and repent again and so make repentance that should be the death of their sins a means to nourish their sins The Priests here did abuse the type the sacrifices they lighten the hearts of people by telling them that there was a sacrifice to expiate their sin and have you not at this day many that abuse the Antitype as much that tell the people with such kind of expressions as there Sin at fast as you can there is a sufficient sacrifice for sin it is but to beleeve in Christ Christ hath shed his blood for the greatest sins of all and sin as fast as you can yet there is a price paid for sin It is true there may be some truth in the words some matter in them without cloathing them with such absurdities that is that there is a sacrifice for the greatest sin but now to speak to people upon this in such a manner sin as fast as you can there is a sacrifice for sin for it is the manner the Modus that doth either encourage or keep back people from sin I appeal unto you whether have you not many that do reveal Christ in such a way and manner and open the rich and glorious free grace of God in Christ as is an encouragement to people unto sin It is true when they come to be examined they deny it no God forbid they do not encourage men to sin they only tel them of Gods free grace Yea but they tell them of it in such a manner without such cautions as prudent wise conscionable Ministers use to do And therefore you find that all your lewd and looser sort of Professors close with them because they have such a way of preaching of free grace It appears that in Hierome his time there were such a kind of people for he hath this expression of some in his daies Ierom against the abusers of Free-grace when they saw any to live wickedly they would say thus to them you sin and offend but God requireth nothing else but only abide in the truth of the faith do but beleeve and that is enough And again he hath a further expression which faith if you do but keep God doth not so much regard your lives what they are only looks that you do beleeve And by this means faith he men repent not neither are they humbled but they walk up and down with a stretched out neck you shall find them by their very gate they walk so peartly abroad and cast up their heads because they think they hold the true faith and so take liberty to sin The Church hath been continually troubled with this generation and no mervail there be such men now amongst us for there being not yet a full Reformation for we are but in the way tending toward it and all things cannot be reformed at once therefore some kind of liberty for the present is permitted to such men and therefore I say no mervail that we have such among us that are of such spirits to abuse the free grace of God and lighten the hearts of men in their sin by telling of them there is a sacrifice in Christs death sufficient to pay for all And so much for this eighth verse Verse 9. And there shall be like people like Priest and I will punish them for their waies and reward them for their doings THE Lord threatning of the ten Tribes especially points his threats against the Priests as the great cause of the evil both of the sin and punishment of the people as ever they have been Evil Ministers in a countrey have been a chief cause of the sin and of the misery of the Countrey Divers of Gods threats against them we saw before and still it follows There shall be like people like Priest Here is a mixt threat both against Priest and people They have made themselves like one another in sin Obser God will make them like one another in punishment They joyn themselves together in sin and were alike there God wil joyn them in judgment and they shal be alike there too There is a likeness between people and Priest upon two grounds I mean in evil especially First They are like in sin one to another usually from the just judgment of God upon people When people dislike the powerful Ministry of the word Obser when their hearts cannot bear a spiritual and lively Ministry God in just judgment sendeth unto them Ministers according to their very lusts Ministers that shall be sutable unto that very disposition of their hearts to harden them in it And this is a fearful judgment upon a people They may rejoyce and bless themselves in it and think themselves now quiet and in safety and say they have got a very honest man a brave man a quiet man amongst them but while they are rejoycing the wrath of God is in a most dreadful manner let out against them in sending them a Minister according to their lusts As God threatneth in Ezek. 14.4 If a man set up an Idol in his heart God will answer him according to his Idol so when people set up Idols in their hearts their hearts are bent unto such and such lusts and wicked waies God in his just judgment will answer them according unto their own hearts and lusts they shall have such Ministers sent amongst them as will harden them in those wicked waies Again secondly Like people like Priest In evil in regard of the great influence that there is mutualy from the Priests to the people and from the people to the Priests so they come to be like one another in evil Sometime from the people to the Priests If people be Malignants and superstitious and loose and vain the Priests that are among them being carnal they will seek to humour them they love to be made of by them and therefore they preach such things as may suit with such kind of humours But this is a very vile thing It is an extream dishonor to the Ministry of the word to subject it unto the lusts of men It is this that makes it so contemptible in the eyes of wicked men Though they be pleased with it yet the truth is the suiting of their lusts makes the Ministry of the word contemptible How is that you will say they are pleased with it commend such men and like them well While they commend the men and like them well yea like what they say yet they contemn the
and twenty thousand sheep yet if after this at all thou shalt forsake me all that thou hast done shall be rejected Therefore those sacrifices that are not joyned with offering up of our selves as a sacrifice are such as God will make us ashamed of But if together with our sacrifices we offer up our selves as a sacrifice you shall never be ashamed of that sacrifice Therefore you that are poor people and weak parted and have but little grace yet if you have true grace though you cannot offer up such large prayers your heart is not so enlarged perhaps as others are and you look upon your sacrifices as poor and mean and as unworthy to be tendered up unto the great God but dost thou then offer up thy self unto God as a sacrifice It is true my parts are weak and my abilities are poor and mean but Oh Lord what I am and what I can do I tender it unto thee here Lord take soul body life estate liberty and all I do enjoy I tender it up all unto thee as a sacrifice I say then peace be unto thee those sacrifices thou lookest upon as being ashamed of them God will not make thee ashamed of them but he accepts of thy poor mean and weak services when together with them thou offerest up thy self as a sacrifice unto him whereas if thou didst not tender up thy self as a sacrifice though thy services were ten thousand times more glorious than they are they would be all cast back as dung in thy face Sixtly Be humbled after all your best sacrifices take no Answ 6 glory unto your selves but be vile in your own eyes after you have done the best duty that ever you have done in your life when you perform any duty that seems to have any excellency in it and perhaps others look upon it as having much excellency in it if your hearts be puffed up with it the glory of it is gone and it is that which you must be ashamed of though Answ 7 now you be honored for it and pride your selves in it Lastly Tender up all in Christ in the worthiness of his infinite sacrifice Christ is that sacrifice that is pleasing unto God and all sacrifices are pleasing unto God only thorough the merit and worthiness of the sacrifice of the Lord Jesus Christ who hath tendered up himself unto God the Father as a Sacrifice to heal all our sacrifices and to take away all the shame of our sacrifices 1 Pet. 2.5 Ye also as lively stones are built up a spiritual house an holy Priesthood to offer up spiritual sacrifices how by Jesus Christ Mark you are as lively stones and lively stones built up not only stones lying here one and there another but lively stones built up in a holy communion that is the meaning built up to offer sacrifices and that spiritual sacrifices But mark though our sacrifices be never so spiritual yet they cannot be acceptable to God but by Jesus Christ by Jesus Christ that great Sacrifice they come to be acceptable unto God that is the sacrifice the Saints shall glory in and bless God for to all eternity and never shall be ashamed of their sacrifices when they are tendered up unto God thorough the merit of that sacrifice And thus through Gods good hand of providence we are come to the end of this fourth Chapter CHAP. V. Vers 1. Hear ye this O Priests and hearken ye house of Israel and give ear Oh house of the King for judgment is towards you because ye have been a snare in Mispah and a net spread upon Tabor IN this Chapter we have the summoning of all sorts unto judgment The sum of the Chapter A heavy charge laid and condemnation pronounced against Israel and Judah too brought in as guilty and sentence past upon her also And at last the good effect that the judgments of God should produce is shewed That is the summe of the Chapter This Chapter is the beginning of another Sermon of Hosea Coherence It seems to be preached as some think in the reign of Pekah son of Remaliah king of Israel that you reade of in 2 King 15. The time and especially toward the end of his reign which was the same time that Ahaz reigned in Judah when that horrible confusion was brought into Religion much defilement in the Worship of God he having placed the Altar that he brought the fashion of from Damascus in the house of God therfore the Lord enveigheth by his Prophet not only against Israel but against Judah here The summons to judgment you have in the first verse The accusation and condemnation of Israel by themselves Analysis to the end of the 5. verse The accusation of Judah at the end of the 5th and 6th verses Then Israel and Judah together to the 15th verse And at last the close of the Chapter shews the issue of all what all shall come to Sumōns In the summons observe these three several words Hear ye Hearken Give eare Hear ye Priests Hearken ye house of Israel Give ear O house of the King Obser When God cometh in waies of judgment he expects we should seriously mind what he is a doing We should not only Hear but Hearken and Give ear God will force audience then We are bound to hearken and to give ear to Gods commanding Word But if we refuse it he will have us to hear and give ear to his threatning Word and if that be refused he will force us to hear and give ear to his condemning Word for so it is here Hear ye Hearken Give ear for judgment is against you all There are Three sorts named here Priests People House of the King All sorts are cited to judgment for corruption was gone over all and judgment cometh against them all From thence the Note is That Obser Generality in sins is no means to escape judgments It is true Generality of offences with men may be a means to escape punishment One and all with men is a word of security When Souldiers offend if there be multitudes of them in the same offence and they cry One and al there is no medling then with any of them But it is not so with God God regards not multitudes and generality of all sorts when all sorts are involved in the offence Men think I do but as others do and I shall scape as well as others With men it is somwhat but it is nothing with God though all sorts offend yet there is never a whit the more security thereby unto any We have a notable Scripture for that Nah. 1.12 Though they be quiet and likewise many yet thus shall they be cut down when he shall pass thorow Though they be many yes thus shall they be cut down He begins here with the Priests Hear O ye Priests They were the principal cause of all the evil first of the evil of sin and then of the evil of punishment
other either willingly you must come in and give it unto Him or He will force it out from you If the joyful sound of mercy be not received the dreadful sound of war must fill your ears Fourthly What occasions of war soever there be in a Land the Obser 4 principal cause is Gods displeasure against the sins of that Nation and especially the cause is those that are superstitious and idolatrous in that Nation For so it is here They have dealt treacherously they have begotten strange children therefore a month shall devour them Blow ye the cornet in Ramah and the trumpet in Gibeah c. Upon this ground because of their treacherous dealing with God and bringing up of their children in waies of Idolatry It is true when danger is come to a Nation the people of the Land are ready to lay it upon those that are most free from it Who is it that men at this day lay the troubles of this Nation upon but upon those that have al this while stood in the gap to prevent dangers to the Nation and that have with more prayers tears sought God than those that are so ready to charg them with it But this hath been in all ages the Saints have been made the troublers of a Nation But is it not Thou and thy fathers house saith the Prophet speaking even to Ahab Himself The troublers of Israel lie not in the Prophets lie not in the Ministers as men cry out that they preach sedition And it was wont indeed to be the title of Luther that great instrument of God they called him the trumpet of rebellion and not a new thing therefore is it that the Ministers of God that first preach the word of Reconciliation and then seek to shew people their danger no marvel they be accounted the causers of their troubles because they will not let people go on quietly in their waies but in the Name of God oppose and reprove them But we know where our trouble lies it lies in those that are most superstitious and idolatrous they bring the sword Do not attribute it to this and the other cause it is the provocation of the most high God that brought these wars in upon us If therefore we be weary of war let us be weary of our sins I remember Polanus Polanus upon this text hath this Note and indeed he hinted it unto me saith he The Jesuits they cry out of the Gospel in Hungary a place which is near the Turks and the Turks you know have often made incursions upon those Countries and your Papists and Jesuits they cried out of your Evangelici of your Gospellers as if they were the cause of the Turks coming in amongst them But the Lord knows where to lay the burden right Again in the next place from those words Cry aloud at Beth-aven Beth-aven According to that interpretation I gave you it was the place where one of the Idols were set and a most superstitious and Idolatrous place Now mark the difference it is but only blow the Cornet and Trumpet in Ramah and in Gibeah but it is cry aloud or shrike out and howl Oh Beth-aven From thence these two Notes First That superstitious places in the time of Gods judgment Obser 1 are in the greatest distress of all and so superstitious persons When Gods hand cometh out against a Nation it will fall heaviest upon those that are Idolatrous and superstitious It is true Gods hand hath hitherto fallen heavie and very heavy upon many of our brethren upon Gods dear Saints but hath it not fallen heavily upon Idolaters and superstitious ones How ever mark the end stay till God hath done and you will find that the hand of God will be heaviest upon them Howl O Beth-aven Those places that have been the nests of superstition and Idolatry those are the places that His wrath wil be most against And indeed they do begin to howl and cry out already For though some of Gods people have felt hard things yet Have two Nations lifted up their hands to the most high God to extirpate Gods people But they have lifted up their hands to endeavor to extirpate a superstitious people amongst us therefore Gods hand is heaviest against Beth-aven Secondly In times of greatest trouble those that are ungodly Obser 2 and superstitious they are in such perplexity as they know not what to do Instead of repairing unto God by faith and repentance all that they have to do is to cry out and to howl Howl O Beth-aven they were far enough from coming to humble their souls to the Lord and in a gracious manner to accept of the punishment of their iniquity and to bear the affliction that God laies upon them Oh no but their spirits were vexed and enraged they could howl and cry out and that is all Applic. Is not this the way of many that heretofore Oh how diligent were they in their prayers and worshiping of God yet when they come into affliction what do they but vex and rage howl and cry out but far are they from giving glory unto God according to that way he requireth they howl upon their beds saith God but they did not seek unto me And God threatneth this in Amos 3.10 Amos 3.10 opened and that Prophet was contemporary with Hosea I will turn the songs of their Temples into howlings They had their singing service before saith God I will turn those into howlings for it is no other their crying out under affliction and trouble it is no other before God but as howling The Lord accepteth in another manner of the cryings of His people under oppression they cry unto God and send up their prayers of faith and the incense of a broken heart and God accepteth of the sighs and of the moans that they make unto Him and they do prevail exceedingly with the Heart of God But for the crying out of wicked and ungodly men under Gods hand He regards it not no more than howling Thus it is here Howl O Beth-aven much like those in Esa 51.20 that in the time of distress are described to lie in the head of all the streets as a wild bull in a net fil'd with the fury of the Lord howl and cry out and that is all After thee O Benjamin Benjamin The meaning of the words I gave you The Notes from thence are these Obser 1 First That it is an ill thing to have ill neighbors an il thing to have il neighbors Benjamin was neer Beth-aven therefore he must fare the worse for Beth aven Use To dwell amongst ill neighbors is a dangerous thing and we should take heed of it I remember a Commentator upon this place upon this occasion makes a grave exhortation to men that when they are to hire Houses and Farms they should enquire what neighbors were to be neer them and to take heed of dwelling nigh unto wicked men for saith he
God in Scripture are often set out unto us by this similitude of water as in Isa 28.17 Nahum 1.8 look as their anger ran like water so my wrath shall run upon them until they are consumed That Gods wrath is very hot against wicked Governours such as break the bounds of Religion Laws and Covenants the Lord is much displeased against great ones when wicked Numb 25.4 the people of Israel committed a great evil in provoking God by their Idolatry joyning themselves to Baal-Peor and the Lord said Take the heads of Israel The people offended and it was by the encouragement of the Governors therefore their heads must off the people sin and the Governors must suffer because they reproved them not nor restrained them but countenanced them Hence we may note That we had need to pray much for Princes Fearful are the examples which historiaans report of concerning the judgments of God upon wicked Princes Leander in the discription of Italy reports of a cruel Tyrant who perswaded himself that he must give an account to no man none could call him to an account for what he did at last God gave him into the hands of the people who strip'd him naked bound him upon a planck and drew him through the streets in the sight of all the people then made a great fire by him and heated tongs red hot in the fire when they had done thus then proclaimation was made in the Market place that seeing he had wronged so many that he was never able to make satisfaction for the wrong he had done therefore all that had suffered by him should come and have a pull at his flesh with the red hot tongs Another fearful example we have of latter times concerning Charls the 9th about the massacre in France who at that time pretended great love and kindness to the Protestant party invited them to a great marriage feast and at that time by his Commission calls in those bloody miscreants who cruelly murdered the Protestant party there he broke bounds but see how God met with him in a most grievous disease through the violence of which there spurted out blood from him in several parts of his body so that he wallowed in his blood before he died God powred out His wrath upon them in blood who in their life time thirsted after blood Secondly The bounds of Religion and Laws as they keep in obedience Obs 2 so they keep out judgments Pure Religion and good Laws as they are bounds to keep us in duty so they keep judgments and wrath from us And we ought to look upon Laws in both these notions not only to keep us in order and duty but also to keep out wrath if we break our bounds we must look that wrath should break in upon us therefore we had need to do as men that live neer the Sea when the Sea breaks in upon them they presently leave all their other businesses and go about that Our bounds are broken and who is the occasion of it the Lord knows and wrath is broken in upon uâ— at our breaches therefore let us now as one man set about the making up of our breaches Obs 3 Thirdly God punisheth according to mens sins They break the bounds God breaks in with wrath upon them are they resolute in sinning God will be as resolute in his judgments upon them see that text Jer. 44.25 You have sworn and vowed to your superstitions and I have sworn to bring judgment upon you and it shall come to pass Therefore when judgments are upon us Use if we would have them removed we should diligently observe what sins we are guilty of which answereth to the judgment which is upon us for many times we may trace the cause of a judgment by the sin that we are guilty of and if we ever look to have troubles removed we must first remove sin the cause of them VER 11. Ephraim is oppressed and broken in judgment because he willingly walked after the commandement WRATH in the former verse was threatned against the Princes of Judah who removed the bound And here the Lord returns again to Ephraim in this 11. verse and the 12. verse to Judah and Ephraim both together they being both a provocation to God are plagued both together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Oppressed in the original is Nashuk translated by Hierom Calumnia Ephraim suffered and was oppressed by false accusations and slanderings for there is an opposition in mens names and estates which the Seventy usually translate by Sycophantia The 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then we may render iâ— thuâ— Ephraim by Sychophants doth suffer a great deal of wrong When there are false reports raised against men they suffer wrong by it false reports are as a false Medium which represents things in another manner than they are As put a staff into the water simile and it shews to be crooked but take it out and 't is not so So the actions of men in the reports of others may seem crooked when in themselves are strait and good And thus was Ephraim broken in judgment though his cause was good yet 't was made bad if he were wronged he could have no releef for himself So that good causes by bad men are many times perverted but the Sainâ—s may support themselves with Pauls comfort who passed not much for mans judgment In this signification the Seventy Translators do often take the word but in this place they express it by another word thus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 English translatioÌ„ Ephraim hath over-powered his adversaries and so hath trod down judgment they interpret it actively But the words are well rendred in your books in the passive participle and so they are to be read Ephraim is broken in judgment Concussus judicio concussio is a Law word signifying such a kind of breaking and oppression as threatneth the utter ruine and undoing of a man by Law As many rich men threaten poor men when they do them any wrong I 'le be even with you I 'l ow you a good turn Or as Magistrates that are corrupt and wicked when they cannot bring poor men to say or do what they would have them they will threaten to undo them or if ever it lie in their power they wil ow them a good turn of which carriage Samuel cleers himself 1 Sam. 12.3 Crimea coÌ„cussionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom have I defrauded or whom have I * oppressed the word is the same here That is used my power to threaten men to yeeld up their liberties their rights their enjoyments by any power which was in my hands This was the sin of the great Princes here of the ten Tribes Broken in judgment That is Expos Not in Gods judgment upon them but in the judgment of their own cause they were crushed in their estates liberties and laws and that not only by their own Magistrates
were under it we were ready to say O we shal never be delivered how is it possible that we should be rescued from the oppressors how was heaven fild with our cries and earth with our moans thus it was and worse now it is in many places of the Kingdom with many of our brethren but let them and us be comforted in this it was thus with Israel when God delivered them out of captivity but for our adversaries that text may be verified of them Isa 30.12 Isa 30.12 opened They trust in oppression what is their language but this we will get a great Army and muster up strong forces and then we will be master of the field and bring the Rebels under so that they trust in oppression and make cruelly their arm of power take away that and their cause falls to the ground But Gods people are commanded to the contrary in Psal 62.10 trust not in oppression and for those that do oppress they shall be like those in Isa 30.13 Whose breaking and misery shall come in an instant and you that have friends in oppression send them these Scriptures to comfort them Psal 12.5 6. For the oppression of the poor and the sighing of the needy I will arise saith the Lord and set him at liberty from him that puffeth at him But you will say 't is true God will arise but not yet Obj. these are good words but we may suffer extreamly in the mean while But mark what the Lord saith in the 6. and 7. verses Answ The words of the Lord are pure words and this word among the rest Psa 12.5 6 7. opened that God will arise and set his people in safety frow this generation to the end and if any of your friends be in danger of oppression send them that Scripture in Isa 51.12 13. Where is the fury of the oppressor nay God will so work out things in His own time that we shall be able to say where is now the fury of the oppressor Now if God hath made us to know the smart of this sore and heavy burden he looks that we should have very tender carriages and loving dispositions towards our brethren especially towards their consciences mark the charge of God concerning this Exod. 23.9 You shall not oppress a stranger why so Oh saiâ—h God for ye know the heart of a stranger perhaps there are some who walk close with God have tender consciences which cannot yeild to what may be imposed upon them by authority Oh take you heed of oppressing these God expects that you should use them gently and kindly A Second Note is this That Idolaters are great oppressors Obser 2 When was it that Ephraim was oppressed When he walked after the commandement of Jeroboam Changes in Religion brings people to opression Therefore the Scripture sets out Antichrist by Egypt because the people of God were there most grievously oppressed The Woman in the Revelations is said to sit upon the waters and the Beast a top of her oppressing That story is famous of a Bishop who would oppress the people one standing up and told him he could not do it by law He answered him that if there were any Law against him he would carry it on his sleeves Likewise that opression of the Wallenses was very great who desired that they might but enjoy their liberty to worship God in woods and groves but it would not be granted them And was not this our condition some few years since when the Saints durst not appear for God in publick but only in private rooms and chambers Obser 3 Thirdly God hath a righteous hand in the delivery of men into the hands of unrighteous oppressors For they followed after the commandement saith God It may be your enemies into whose hands I have delivered you may deal unjustly and oppress you out of measure yet am I just in the thing We are often times ready to complain of instruments which oppresse us and never look at the hand of God that smites us by them we should look within our selves and find the cause there which provokes God what sins we are guilty of and make our peace with God And so likewise in the Kingdom this is the way to be delivered from our oppressors I remember a story out of Cedrenus concerning Phocas that murdered his Master the Emperor Mamicuis with his wife and children usurped the Empire and opened a floudgate to all impiety there was an honest poor man at that time who was wonderful importunate at the Throne of grace to know a reason why that wicked man prospered so in his desâ—gn he was answered again by a voice That there could not be a worse man found and that the sins of Christians and the City of Constantinople did require it Sins unrepented of gives strength to an enemies side A special cause of oppression is Peoples following of false worship Obser 4 We never reade of Israels great oppressions but when they followed after the command and that is very observable Why the 10. tribes had never good King after they once began to follow the commands of Jeroboam the ten Tribes never had any good Kings after Judah indeed sometimes had good Kings because they kept something of God amongst them the Temple and some part of of Hiâ— worship among them If we submit to wicked men in our consciences no wonder if they are quickly usurpers over our estates The giving too much to men God many times punisheth Obser 5 by making them the greatest instruments of our trouble and misery If you will make Governors gods Men made Idols becom Devils 't is just with God to make them devils to you We should labor truly to inform our selves in that obedience which we ow to Governors yeild them that but no more if people will give that to men which is Gods due it 's just with God to make them the greatest plagues to us Here we may see the ill nature of wicked men Jeroboam and his Obser 6 Princes are very fair and square and give good words to the people and all to gain their own ends and when they had their own ends then they broke them in judgment and oppressed them exceedingly the more they are yeilded to the more they oppress 't is a sign of a base spirit for men thus to abuse poor people The wicked boasteth himself of his hearts desire and blesseth the covetous whom the Lord abhors Psal 10.3 It is an old way of Satan to get false worship backed with the commands Obser 7 of authority Satans cheif design is to get his worship into the throne and for the effecting of this he labors to corrupt the pure worship of God and presseth his own upon the people backt with the command of authority the Devil knows that there is no way so prevalent as this to take with the people that if authority commands it that overpowers al reason brought to the
his Covenant with thee he never yet broke Covenant so long as Christ is thine and thou art his Gods faithfulnesse in keeping Covenant is also thine what if those that stand for Christ and his Cause be sometimes beaten must they therefore give over No but venture still and if our sins hinder not though we may lie dead to day and to morrow yet the third day we may live in his sight Obs 5 Mercies after two daies death are reviving mercies After two daies I will revive you Promises in times of afflictions are sweet indeed Oh then how much more deliverance Such mercies are resurection-mercies which God sends after killing afflictions And such mercies hath the Lord given us at this very day the Lord hath revived us when almost dead Applicat for Engl. therefore would we give God the glory of such mercies and render unto him due and seasonable praise for such seasonable mercies Let us observe these rules First Look back to your base unbeleeving hearts formerly and chide them upbraid them with this now Oh vile heart of mine did not I begin to say Alas I am undone all iâ— now lost my hopes are now abortive was not I sorry that ever I was so engaged as I am were it to do again I would be better advised did not I think newters which had never manifested themselves for God in his Cause in a far better estate than I and wish my self in their condition how hath the Lord been dishonored by me what secret pining and grudging thoughts have I had even against God Himself because of the various dispensations of providence Say now oh base vile unbeleeving heart how hath the Lord confuted thee and made thee to see thy shame and ignorance in beleeving sence rather than faith Secondly Hath God bestowed reviving mercies upon you then be willing to give God the glory of them and resign them up to him upon thiâ— ground because we have forfited them by our unbeleef an unbeleeving heart forfits all mercies before he hath them 't is true God gives many precious mercies to sad dumpish froward discontented spirits but you cannot have that comfort in your mercies which others have because they are forfited and though God through his bounty lets you enjoy them yet you are in fear continually lest God should take his forfiture Oh beleeve your mercies in the promise through the difficulties Thirdly Remember the Covenants which you made unto God in the times of your trouble and keep them 'T is a provoking sin to break Covenant with God God complains of it against Israel Psal 78.38 They flattered him with tâ—â—ir lips in making Covenants to him in their trouble but they were not sâ—eadfast in their Covenants Oh how usual is it with men in any misery to Covenant largely with God and presently to forget what they have done this is a sign of a false heart therefore take heed of it Lay more wait upon your Covenants which you make if ever you mean to give God real praise for any mercy Fourthly Consider how much better it is to give God the glory of a mercy willingly than force him to extort it from you in a way of wrath God is better pleased with active praise than passive for his mercies consider glory he will have for his mercies Oh put not God to that trouble to force his own glory so due to him from you if you give not God the glory of a mercy in possession he in wrath will take it from you and had not God given us this reviving mercy it might have been our case to have been forced to give God his glory in a passive way Fiftly Whatever God câ—lls for now from you be willing to give it up to him freely whatsoever we would have been willing to have given for such a mercy in our misery had God indented with us for it let us be ready and willing to give it to him now the mercy is come had we known our danger and the miseries which would have flowed in upon us had not mercy prevented if God should have said thus What would you do what would you suffer what would you part withal for me and you shall be delivered out of this danger and possess the contrary mercy Then seeing God hath given us such a mercy without this indenting make this an argument to come off freely in giving God that which he now calls for you have been perhaps in bodily fears and danger of death by some sickness now if God should have cald for your estates would not you have given them to him Do that now which you would then have done Lastly Lay up against unbeleef for time to come Hath God remembred us in our low estate let us say with David We will trâ—st in him so long as we live we will never determine so as formerly we have either against our selves or the cause of God we wil never entertain hard thoughts of God more but we are resolved to do what belongs to us as creatures and leave the success of the business to God apply this any way and it will be very useful hath God helped us in any soul-trouble revived thee in the depths of sorrow when God hid himself from thee lay up the passages of God towards thee in this case against all the risings of unbeleef whatsoever resolve upon this that thy soul shall relye upon him for help whatsoever becomes of thee this is to give God the glory of reviving mercies Psal 18.1 2. thus doth David apropriate God to himself and gathers strength from this to support him David at this time was in a great straight by Sauls persecution of him that he gave all for lost I shall one day perish by the hands of Saul but he soon recals himself again It was in my hast he said in his hast the Prophets of God Gad and Nathan they are lyars they tell me that I shall be King that I shall sway the Scepter in Israâ—l but 't is nothing so I am like to be kild and betrayed every moment such enemies wait to catch me and is it ever likely that I should fit upon the Throne and be King So men in their hast are ready to think that God will forsake them and leave his cause upon every frown and hard word which he speaks but David found a reviving mercy presently upon it in the 1. and 2. verses of the 18. Psalm where he praised God for that mercy which formerly he would not beleeve before in this 2. verse he sets out God in way of praise by eight titles 8. Relations of God in Psal 18.2 with the Believers propriety in them and all his propriety in them for strengthening of his faith 1. My rock 2. my fortress 3. my deliverer 4. my God 5. my strength in whom I will trust 6. my buckler 7. the born of my salvation 8. my high Tower from all these titles of God as his he
large but especially that Covenant which God made with them when they came into the Land of Canaan They transgressed the word is They went over it They transgressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Covenant was betwixt them and their sins and they went over it to their sins the banck was not high enough to keep them and their sins asunder Expos 1 There they transgressed the Covenant There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there in that good Land of Canaan into which God had brought them and given them possession so the Chaldae Expos 2 Again There they transgressed the Covenant Psa 14.5 ibi tinuerunt i. e. tunc there when God had hewed them by his Prophets and thought to work them to good Lastly There that is in the Covenant it self and that in Expos 3 those things wherein they thought they kept the Covenant and thought they honored me most in those things they broke the Covenant They dealt treacherously The Greek renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have despised me they have forsaken me and chosen other lovers and left me even as a woman leaves her own husband to whom she was engaged and goes to other men It notes the hearts joyning to some other rather than God so as to be willing to leave the Lord and either out of affection to some other or for private advantage to forsake God and his Cause to promote and further that which is against God The Notes of Observation from the words are these That it is Gods goodness that he will please to enter into Covenant Obs 1 with such poor creatures as we are It is made an aggravation of their sin here that they did falsifie the Covenant the love of God in entering into Covenant with such mean worthless creatures should command dutie from us in the most difficult precepts that are and that with willingness God is constant in his Covenant with men This is in opposition Obs 2 to their unfaithfulness they deal falsly with God in the Covenant but God is constant in his Covenant he confirms his Covenant with the strength of a Gyant Dan. 9.27 expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9.27 And he shall confirm the Covenant with many for one week The word there signifies he confirms the Covenant like a Gyant or a mighty strong man they as weak men break Covenant with me but I with strength confirm my Covenant therefore David saith 2 Sam. 23.5 Yet he hath made with me an everlasting Covenant ordered in all things and sure it is immovable Obs 3 Mans nature is very weak and unsetled They like men have transgressed the Covenant We must not lay too much upon men for when they are most unfaithful they do but like men Oh what folly is it in men to forsake the eternal God and run to the creature We trust our servants in our businesses and shall we not trust God much more the Word saies all men are lyars nay every man in his best estate is vanity Psal 62.9 God is our refuge men of low degree are vanity men of high degree a lye if they be laid in the ballance they are lighter than vanity it self Obs 4 The apprehension of our obligations to obey should keep us within Covenant Oh never let it be said that our sins are so strong as to break Covenant to get our own desires it is a sign of a most vile wretched spirit so to desire sin as to break over this bond of the Covenant think of this all you that are so easily overtaken with sin when a temptation comes to any sin say thus such a sin I would have and my desires are after it but did I never Covenant against it and what shall I be so wicked as to break my Covenant for it Obs 5 The breach of Covenant with God is a most grievous aggravation of our sin it provokes God highly against that people or person there have they dealt treacherously against me Deut. 29.24 25. Why hath the Lord brought all this evil upon this people Then men shall say because they have forsaken the God of their fathers and the Covenant in which they were bound to him in What cause have we to bless God that he hath not destroyed us for breach of Covenant with him why should not our condition be the condition of this people here in Deuteronomy had God turned his hand and let our enemies prevail this might have been our case God expects something from his people which cannot be done by every Obs 6 one they must not plead they are flesh and blood as other men God would have you more than men you must remember that you are Saints and Members of Christ and therefore must live as the redeemed of the Lord in the first of the Corinthians 3.3 Are you not carnal and walk as Men 1 Cor. 3.3 explained The Apostle rebukes the Corinthians for this God looked that they should walk beyond other men and that which the Apostle makes the ground of his reproof they make their excuse Jesus Christ descended from on high to this end to purchase a peculiar people to himself that might honor him in the world beyond that which he hath from other men we should live as those which have the Divine Nature in them we should beware of passion and anger even as God is slow to anger how far are those from doing any eminent thing for God which cannot deny themselves in their wills and passions and have not so much as humanity in them If God at any time give us hearts to keep Covenant with him it is Obs 7 more than is in us we have not that power of our selves therefore bless God for this mercy Men may go on in multitudes of services and yet be Covenant Obs 8 breakers 'T is possible for a man to have committed the sin against the holy Ghost and yet be a professor of Christ and and the Gospel therefore we had need look to our hearts Many times in those things which we seem to be most Religious in Obs 9 there we may be false and Covenant breakers But may this be in the duties of Gods worship yea thereby this may be thus When men shall think by this to cover any sin they live in by their performing of duties this is treacherous dealing and playing false in the Covenant The sins of the Saints which break Covenant with him are sins of Obs 10 a double dye other mens sins are rebellions against God but theirs are treacheries The want of the right knowledg of God is the main cause of breach Obs 11 of Covenant with God Dan. 11.32 And such as do wickedly against the Covenant shall be corrupt by flatteries but the people that do know their God shall be strong and do exploits Who shall be corrupted by flatteries those that know God No they shall be strong and do great exploits such shall be imployed by him in his
the iniquity of his covetousnesse was I wrath with him and smote him I hid my face from him and he went on frowardly in the way of his heart Now what may we think will become of him surely now nothing but desolation and distruction No saith God I have seen his way and will heal him I will lead him and restore comforts unto his mourners Jer. 3.22 Return ye back-sliding children and I will heal your back-slidings Oh that the answer of this people might be ours Behold we come unto thee for thou art our God How God heals Now the Lord cures accuratly as Chyrurgions do by purgation and allaying the misery so the Lord heals his people by taking away the cause and the malignancy of that trouble which is upon them So thou that art under any particular trouble or affliction if God sanctifie that trouble by taking away the cause of it God may be said to heal though the affliction be not quite taken away Then God may be said to heal by Foementation as Chyrurgions use to do when the part is able to resist and oppose that which would feed the humour so when the Lord puts strength into the soul to oppose disquieting and vexing thoughts that sinks into the soul from its afflictions now where this work is accomplished the soul is healed That God in willing things doth not alwaies will them according Obs 3 to his Omnipotent power I would have healed Ephraim That is I would and I did use all the means that was possible to heal them and which might have done it But it may be objected Object If God see that we are unable of our selves to be healed how can we be healed when we have no power to be healed Now for answer to this we must know Answ That men are not so much healed it proceeds not so much from the want of ability as their will men do not do what they can therefore they do not will to be healed God doth not make men unwilling but speaks to us after the manner of men though there be also an inability yet because men think not of that in not turning or because the inability is chiefly in the perversness of the will 't is not a metaphysical inability as I may so speak but a formal wilfulness though men think that God is in all the fault that they are not healed but God wil make this one of his works at the day of judgment to cleer Himself from those aspersions now men are so proud that they think themselves too good and too lofty for God but God will cleer and shew Himself to be righteous in their destruction There is much wickedness lies hid many times in a Kingdom or Obs 4 person till the means appear to cure them It was thus with Paul Rom. 7.9 he was sinful before but when the Law came sin revived and I died yet notwithstanding God by his almighty power helped him over them all As when a man comes to repair an old house which is rotten and decayed simile he doth not conceive the trouble of it till he comes to remove the rubbish Who would imagine the wickedness that is in many mens hearts which discovers it self when the means comes had not God set many servants in good families the vileness and the vanity of their spirits had not discovered it self Servants Englands wickedness certainly this is our condition some few yeers since there appeared much wickedness in England but how much more since God hath sent the means to cure it As appears By a bitter spirit of malignancy against the power of godliness No people so wicked as we were before but now it is much more our wickedness is now grown to a spirit of malice and oppoposition against the Word and the Saints At the first men cried out for a reformation and cried down Bishops but when Gods people began to rejoyce and thought that they should have a day of a sudden what a desperate spirit of pride a spirit of malignancy was there raised to oppose with all the might that could be the way of reformation so much desired and this so much the more vile because of their malice against reformation agravated 1. Blind mens eyes so that they cannot see their misery by reason of the falsities and flatteries and treacheries which is used against Scotland Ireland and England nay .2 these men rather than they wil be subject to the yoke of Christ they will be slaves to men any men yea the worst of men and that to their vilest lusts rather than yeild to the way of Christ and doth not this shew a desperate spirit against God What a base sordid spirit is there now among us that rather than men will be contented to suffer a little trouble will rather endure perpetual enslavery by vile men A most treacherous spirit appears in the most for their own private gain and advantages when men shall betray Kingdoms overthrow States and deceive the trust and confidence that is put in them undermine and destroy Parliaments doth not this manifest a most vile spirit in the people of this Kingdom Heretofore the rascality of the people could not be brought to fight against the Scots yet now there can be found a Gentry to fight against the Parliament What a blasphemous spirit is there abroad this sin abounded before but how much more is it now encreased nay are there not now new oaths invented and pressed A cruel bloody spirit is now risen in the people of the land some few yeers since who could have imagined the cruelties that have been used by English men What a spirit of division is there among us we should have thought that in a time of publick calamity we should have sodered together when there was private persecution more love was expressed and that which makes the rents the more sad is that they are between the best people What an oppressing tyrannizing spirit is there now in many men who have been formerly oppressed by oppressors are now turned oppressors themselves what doth this but presage what these would do had they the power in their hands this iniquity is now discovered A spirit of envy and jealousie if any man be in publik place and active in it how are they envied and spited how many stand newters now and upon this very ground because they see others not so rich in estates as they made use of therefore they fit still and fret themselves and seek to hinder them that are active in publick service and so the work is hindered A spirit of superstition Would ever any man have thought that the Parliament should ever have met with such a party to oppose them in their way of reforming we might rather have thought that there should have been a general spirit rising against these superstitious vanities to have kickt them out Oh what misery doth these rotten teeth put this Kingdom unto at this very
day this iniquity is also discovered A wanton erronious spirit such opinions as were never known before doubting of the Immortallity of the soul that there is no visible Church upon the face of the earth and all this under the Name of Christ and free grace Now what doth all this but shew thus much that when God would have healed us then our iniquities did appear what sad passages are these of our miseries approaching What an unmerciful spirit is there among us Every one seeking his own and how he may make him and his great in the world and neglecting the poor and those that are in distress we have cause to say Oh Lord what shall become of us Know this that I may not altogether discourage you though our times are miserable yet are they not like unto Israel altogether it cannot be denied but that our Court hath seconded Ephraim which was their Court Court and though the City of Samariah did joyn with Ephraim yet the Citie City with us hath not joyned with Ephraim but the bulk of it hath kept faithful with their God for which mercy the children He lived not to see the late dissention which yet was not total blessed be God though prevailing long yet unborn will have cause to bless God A fift observation is this That when a people grow worse upon the means of healing it is a sign that their condition is desperate Isa 1.15 why should you be smitten any more Ye will revolt yet more and more Jer. 51.9 We would have healed Babylon but she would not forsake her In thy filthiness is lewdness because I have purged thee and thou wouldest not be purged thou shalt not be purged from thy filthiness any more untill I have caused my fury to rest upon thee Now certainly had not God found a party in this Kingdom which closed with him when he would have healed us we might have had occasion to make use of this Scripture how just were it with God to leave such a people as we are in our healing because we are so impatient under the rod and oppose him even in our healing Arius Montanâ—s quotes it out of Hippocrates that the Physitians in his time Ar. Mont. were bound by an Oath to leave such under their wounds to perish by them that were incorrigable and would not endure the Chirurgions to cure them When a man is engaged in a bad cause and means is used for the convincing of him and yet oft times he will proceed and fly out the worse Oh the vileness of mens spirits in this thing we had need take heed what we engage our selves in that the thing be good the cause warrantable how many men are there which break their consciences rather than yeild to take shame to themselves for their sin Oh what cause have we to fall down and be humbled for our iniquity and to say as they in Jer. 14.18 19 20. So for particular Towns and places where God sends the Gospel the means of grace and that people is the worse for it they have cause to tremble at it do not cry out against the preaching of the Word as if that were the cause of it wheÌ„ men are worse for preaching an evil sign this were most wicked and abominable it was thus in Christs time we never read of any possessed with Devils before Christ came now shâ—ll we say it had been better that Christ had not come Oh blame not the Ministry but your own hearts and consider of this you that God is working upon the Lord comes close by the Ministry of his Word to heal you and then you discover your wickedness and rotten hearts the Lord he stirs such a conscience and begins to heal the soul now 't is the Devils policy to spoil such beginnings now thinks the Devil if I can make such a soul to commit a sin against conscience or live in the omission of any known duty the word then will never work more to do such a man good I have heard of a man who being troubled in conscience for committing that great sin of uncleanness the Devil tempting him to commit it again and told him if he would he should never be troubled more for it the poor man yeilding to do it and venturing upon it again after he had done it he was never tempted again nor troubled more but presently lay in a wanzeing languishing senceless condition and so died Oh take heed of this you that are convinced in your consciences of the evil of such and such courses for it is the great policy of the Devil to make thee who art convinced in conscience to sin against conscience and then he thinks the work is lost the Devil doth not much fear the Words working upon him whom he hath prevailed over to live in secret known sins and to venture upon the commission of sins against conscience you who are under Gods hand of cure be silent and submit quietly under Gods hand and be not froward as many are in their troubles of conscience but hearken for a word from God Troubled Consciences as the men of Benhadad did from that King in 1 King 20.33 hearkened diligently whether any words of comfort fel from him and they catched at them hastily Know that it were just with God to make you as that people Isa 6.10 that your hearts should be made fat This concerns all people but especially those that are in trouble of conscience those that God begins to stir and work upon take heed I say doth Christ himself begin to work upon you doth he desire to heal you is he willing to offer his blood to cure you by applying it to your wounded consciences Let not the corruptions of your hearts now break forth now take heed of sins against conscience lest he let you to perish in your lusts be willing to let God alone to do his work in you lie quiet and still take heed of murmuring and repining speeches but follow on the work begun and beseech him not to leave you till the work be compleated in you and the great hazard of your miscarrying over little do you imagine the wait and burden of those sins will be upon conscience which now you commit against conscience what a torment will it be to thy conscience to think that at such a time I felt Jesus Christ coming to heal my soul in the Ministry of his Word Oh happy had it been for me if I had lain under his hand and to have kept his salve upon my sore but because it was for the present troublesom and smart I cast it off and went into such company and listened unto such temptations and by this means have wounded my soul anew most desperately and now what can I expect but that the Lord should for ever forsake me and leave me to die in my sins and wallow in my blood and his eye not pity me make me to inherit
197 Cause A good Cause may be lost by too much depending on it Page 388 Comfort see beasts Commands Commands to superstition usually find obedience Page 473 Communion How communion is defiled by the presence of wicked men Page 373 Creature The good or evil of the creature depends upon man Page 67 Contend God contends not without cause Page 21 God contends not for little things Page 22 Condition The condition of the person offending aggravates the sin Page 118 The poor condition of such as are rich only in this world Page 434 Conscience How pride of conscience may be discerned Page 395 Contempt Contempt of the word a constant companion to Idolatry Page 363 Controversie Controversies between them that are neer are grievous controversies Page 2 The controversie of Gods with sinners is very grievous Page 5 Gods controversie against England Page 8 Gods controversie with Covenant-breakers is dreadfull Page 26 Covetousness The covetousness of Priests Page 93 Counsels Perplexed counsels are a fearful judgment to a Nation Page 170 Court see Evil Curiosity see Superstition Carnal see Agreements Carthaginians The Carthaginians Law concerning Magistrates Page 660 Christ Christ became miserable for our consolation Page 548 Christs speech of neglect of parents expounded Page 604 Choice see Spirits Clouds Clouds and dew passing what it implies Page 576 Communicative see Nature Consolation Consolation to those whose friends have perished in Gods Cause Page 589 Comfort see God Consideration What considerations move men best to turn to God Page 536 Correction see Means Court see Idolatry Church see Assemblies Courage Motives to courage Page 535 Covenant The Covenant which God hath made with man is three-fold Page 622 The portion of Covenant-breakers Page 686 Cut-down How to know when a man is cut down Page 595 D Danger The danger of forsaking the truth Page 386 The danger of depending upon duties Page 403 Dangerous It is dangerous to venture upon the beginnings of false worship Page 354 It is dangerous to be deeply rooted in superstition Page 355 Defiled Defiled worship defiles the soul Page 372 Defiled see Nation Defilement A twofold defilement Page 371 Deny We should deny our selves to promote the true worship of God Page 357 Disappointment Disappointment brings shame Page 326 Distinction There ought to be a distinction made between the children of wicked and of godly Ministers Page 130 Disrespect Disrespect breeds shame Page 325 Divination How the Heathens were wont to divine by staves Page 134 Dogs Wicked men are dogs Page 73 Duty What the duty of Ministers is Page 141 What the duty of Christians is Page 474 Dying What a dying and terrified conscience is Page 500 Danger Danger see Night Daies see Festival Difference Dangerous It is dangerous to men to let good beginnings fall Page 583 See Hypocrisie Daniels case in prayer opened Page 611 Deliverance All deliverance comes from heaven Page 566 Destruction see wilfulness Difference Difference between Gods setting daies apart and mans setting daies apart Page 661 Discovery see Morning Duties see Natural Drunkenness Drunkenness brings diseases Page 663 E Education The custom of the Romans concerning the education of their children Page 421 Emperor Emperors called and accounted the Popes Dogs Page 117 England England admonished Page 86 A warning for England Page 375 see Controversie End The end of duties is to find out God Page 411 Evil The reason why there was so much evil at Court Page 115 See Punishment Example The example of wicked parents is not to be followed by their children Page 429 Excellency The excellency of grace makes sin the worse Page 179 Experience Experience of our late Prelates Page 358 Emperor An Emperor may be kept from the Sacrament Page 577 England The men of England of perverse spirits Page 572 Englands superstition reproved Page 589 England guilty of blood by calling murder manslaughter Page 627 Englands wickedness Page 641 Evil see Slander Excuses Mens excuses Page 570 Exhortation Exhortations to mercy Page 615 Experience The Saints experience Page 564 Expostulation see Form Expressions Scripture expressions against formality Page 621 F False worship The evils false worship doth in a Nation Page 138 Families The families of wicked Ministers are many times forgotten Page 97 Failings God looks not at the particular failings of a State Page 382 Flower The glory of the world is but as a flower Page 64 Formal God delights not in formal professors Page 412 Framing Notes of framing ones heart to the will of God Page 381 Faith Faith makes God real in the saddest condition Page 542 An eminent prop of faith Page 548 See Unworthiness and Repentance False Prophets False Ptophets are not to be followed Page 588 False Worship False Worship is to be trembled at Page 633 Festival daies Festival daies are usually distempering daies Page 664 Form A form of expostulation with ones soul Page 570 G Gilgal Wherein Gilgal was famous Page 183 Given A dreadful thing to be given over of God and why Page 207 Glory see Flower God God is a God of truth Page 23 God is no respecter of person Page 118 We should seriously mind what God doth Page 338 Gods pleading with man is not to be neglected Page 345 How God rebukes men Page 363 God will deal with men according to their present waies Page 370 God is not engaged to any Page 402 God delights most in his second right Page 405 God will not alwaies be found Page 411 God never smites a people before he warns them Page 452 God is a moth and rottenness and how Page 477 See Real Controversy Contend Punish Wrath Holiness Good works The good works of the Saints shall return unto them Page 121 Governors Governors of families should be careful of their families Page 154 The Governors of the people are usually the causes of the evils of the people Page 198 See Rulers Grace see Excellency God God will have glory from men Page 516 Gods usual way of comforting his people Page 520 God works by contraries Page 540 God doth not willingly grieve men Page 669 See Heart Keep Leave Penitent Mercies bound Governors see Wicked Great-men Great men are not easily reformed Page 577 Grounded We must be well grounded in the cause we suffer for Page 540 H Hard Hard truths are hardly born Page 2 The signs of an hard heart Page 515 Heathens Why the Heathens sacrificed undrr trees Page 149 A notable speech of an Heathen Page 552 Heart The secrets of mans heart are known to God Page 367 The heart of man is knotty Page 593 See Framing Argument Hard Note Herod Herods mercy in time of famine Page 30 Holiness God putteth a stamp of holiness upon the places he chuseth Page 143 Hope There is little hope of private means when publick means fail Page 85 Humble An humble man knows much of the mind of Christ Page 396 Help We should help those that suffer for a good cause Page 574 Heal How God healeth Page 640 Hypocrites see
Page 345 Riches How riches are fatal to Church-men Page 100 Rule The rule of our actions must be known and why Page 341 Rulers Rulers and Governors should be men of good mettle Page 229 Romans see Education Resurrection We live in Christs Resurrection Page 543 Relations What relation God stands in to the Saints Page 547 Revealing We must take notice of Gods revealing himself to us Page 557 Reformation see Hypocrisie Religion see Unconstancy S Saints see Good works Sacrifices The sacrifices of the wicked are slaughters Page 3â—â— What sacrifices should be rendred up to God Page 332 Satan Satans way to get in false worship Page 469 See Temptation Admonition Sensual see Ministers Sensuality Sensuality is a besotting sin Page 129 Self-love Self-love is sinful Page 409 Sermons Sermons must be preached to the life Page 439 How to know when a Sermon works really Page 440 Ministers in their Sermons must denounce war if peace be slighted Page 441 Secret sins see Beware Services Former services are not to be presumed on Page 402 Shame Causes of shame what they are Page 326 Sin Sin causeth a controversie between God and man Page 4 Sin not mortified will break out again Page 59 God punisheth sin with sin Page 152 Sin after rebuke is very sinful Page 363 Sin acts more on the will than on the power Page 376 Sin see Controversie Stealing What stealing is Page 52 Strife Strife against God is dreadful Page 7 Strive see priest Striving Striving against God is vain Page 6 Scornfulness Scornfulness reproved Page 19 Scripture see Papists Society The Society of the Saints is to be improved Page 196 State A State is hard to be stood out against in matter of Religion Page 365 State see Failing Subjects Subjects suffer for Princes sins Page 490 Superstition Curiosity to see Superstition is dangerous Page 187 See Preaching Command Superstitious How Superstitious men look upon Gods Ordinances Page 325 Superstitious people must be heeded when they come with greatest shew of reason Page 358 Superstitious people are abundant in services Page 406 Superstitious people spare no cost in their services Page 407 See Admonition Stubborn Stubborn people have base spirits Page 194 Swearing Whence swearing proceeds Page 41 The evil of swearing Page 42 Swearing in its self is lawful Page 189 See Lying Salutation The ancient form of the Saints salutation Page 549 Saints What the Saints shall know Page 553 See Experience Sacrifice see Mercy Scornful Evil men are scornful Page 665 Seasonableness Seasonableness commends duty Page 565 Service see Judgment Sin Sin disturbs Heaven and Earth Page 511 Slanders The evils of slanders Page 659 Sluggish A Sluggish spirit in the men of our times Page 556 Soul see Form Suffer see Help Steward see Vertue Superstition see England Spirit God hath sent choice spirits to London Page 590 T Take heeed How men ought to take heed to the Lord Page 126 Ten Tribes Why the ten Tribes had never a good King Page 469 Temptation Satans Temptations are an aggravation to sin Page 386 Terrified see Dying Thought Our Thoughts must be accounted for Page 120 Toys Men contend about toys Page 23 Threatnings see Real Treachery Treachery against God is dangerous Page 419 Treachery is the greatest sin Page 420 Trust see Avenged Truth Suffering truths go hardly down with Ministers Page 94 A hint of Truth prevails much with a subdued heart Page 389 See Hard Terror Terror to Hypocrites Page 551 Thoughts see Penitent Tryal see Repentance Turning Joint turning to God is very honorable Page 531 U Understanding What evil want of understanding doth Page 167 Ugly The ugly face of sin Page 63 Unfaithfulness Unfaithfulness provokes God to cast men off Page 96 Universities Univers ties corrupted Page 628 Why Universities are corrupted Page 116 Unlawful We can never expect unlawful undertakings to prosper Page 124 Vertues Vertues requisite in a steward Page 609 Unbeleef Lay up for time to come against unbeleef Page 546 Unconstancy Unconstancy in Religion provokes God Page 592 Unworthiness Faith sees worthiness in our unworthiness W Way When God is in a way of wrath he can reach the most remote creatures Page 68 Wicked The different spirits of wicked men in prosperity and adversity Page 64 Many wicked Parents are loth their children ' should be wicked Page 156 Wicked men shall need God Page 407 See Children Dogs Wickedness Thoughtful wickedness is the worst wickedness Page 120 God remembers wickedness a long time Page 649 It is a wickedness to flatter Princes Page 653 It is a wickedness to obey unlawful commands Page 653 See Apostates Whoremongers Whoremongers and plausible Ministers are alike Page 124 Works see Good Wine How Wine takes away the heart Page 130 Worship In point of Gods Worship we must not do as others do Page 177 By whom the Worship of God is disesteemed Page 325 See Institution Will Will-worship is abominable to God Page 360 The more will to sin the greater is the sin Page 472 Willing see Obedience Wrath No creature can help in time of Gods wrath Page 68 Wicked men Wicked men are led aside by their Governors Page 653 Wicked men are of no use Page 690 Wilfulness Wilfulness after enlightning is a note of destruction Page 579 Worthiness see Unworthiness Word How the Word slaies Page 590 The Word slaies either the sin or the soul Page 596 Worship see False Y Young Young Converts and weak Christians are soon deceived Page 409 Young ones Young ones are the hope of a Nation Page 429 Young ones must not be corrupted Page 430 Young ones are subject to m scarry Page 578 FINIS