so far as it concerns his own act what I am to do so far as I must answer before God I must judg it so but if I be taught and commanded by authority one thing and I judg another I go upon mine own peril that is if I do not judge right I sin against God and incur punishment from God and I must run the hazard but to judge that which must be the rule of my act that is a certain truth belonging unto every man Give ear ye house of the King And there is put an Ob unto this besides the other Give ear Oh house of the King for though it comes in last yet that 's the principal indeed for what can superstitious and Idolatrous Priests do what hurt except they be countenanced by the house of the King Give eare therefore Oh house of the King Oh house that is the King himself with all his Courtiers Kings and Princes must have sin charged upon them and be made to know that they are under the threats of God as well as any Obser For judgment is against you Mark it he doth not put all this evil upon ill Counsellers that got into the house of the King but he puts it directly upon the house of the King it self Ill Princes may be as great a cause why there are ill Councellors Note as ill Counsellors why there are ill Princes Ill Counsellors usually see what the design of a Prince is and what is sutable to his disposition and they blow up nourish and help that with their evil counsel But were it that the design of Princes and their dispositions were right they might have Counsellors about them to further that which is right too Certainly it is no excuse for Princes to cherish flatterers and wicked ones about them then to say they were advised to such a way For if the teaching of the Priests and the coÌ„mâ—nds of Princes do not excuse people but they must see a rule for what they do then Counsellors about Princes connot excuse them but they ought to see the rule for what they do too It is the unhappiness of Princes to have none about them to charge them personally with their sins I mean in the Name of God to shew them the evil and the danger of their sins It was wont to be said as heretofore I have told you Da Ambrosios plur habebimus Theodosios Let us have Ambroses and we shall have Theodosius's because of his freedom of spirit with that Emperor And besides to another Emperor Valentinian saith he Noli te extollere Imperator si vis diutius imparare esto Deo subditus Do not lift up thy self Oh Emperor if you will be Emperor longer if you will reign longer be willing to be subject unto God And we know with what freedom of spirit the Prophets in former times spoke even to Kings houses You know that of Samuel 1. Sam. 12. ult If you do wickedly you shall perish both ye and your King So Elijah to Ahab Thou art he that troublest Israel So Elisha to Jehoram 2 King 3.13 14. What have I to do with thee and yet Jehoram came to the Prophet in an humble way what have I to do with thee Get thee to the Prophets of thy father And were it not that I regard the presence of Jehosaphat the King of Judah I would not look toward thee nor see thee This he said to a great King Great liberty have others had in the Primitive times to speak thus unto Princes And a great cause of the evil of these latter daies hath been the flatteries of those that have been at Court therefore saith the Prophet here Hear ye Oh house of the King Kings are great indeed above other men but what are they before the great God Psal 76.12 He shall cut off the spirit of Princes he is terrible to the Kings of the earth Psal 105.12 When they were but few in number yea very few and strangers in the land when they went from one Nation to another from one Kingdom to another people he suffered no man to do them wrong yea he reproved Kings for their sakes He reproved Kings for the sake of his own people when they were but few in number and went wandring from one Nation to another said Touch not mine anointed that is touch nor my Saints He gave Kings warning that they should take heed how they did so much as Touâ—h his Church touch his own people Gods people are there called his Anointed and it is said unto Kings that they should not touch his anointed that were so few and wandered up and down from one Nation to another Say thus even to the house of the King Expos 2. But yet further The house of the King is named last here is named after the house of Israel why so Not that the house of Israel were more guilty than the house of the King but because the house of the King could least endure reproof that is one reason given of it they could hardly bear reprehension therefore in wisdom so far the Prophet would go he would begin with the other and being in a way of reprehension with the other then he comes in with the house of the King Obser Though they are to be reproved for evil yet some due respect ought to be given unto them Judgment Judgment is toward you saith the Prophet Judicium here is taken either actively or passively Actively pro actu Judicij so Junius it was their part to judg out of the Law and so he would reade it thus Judgment is yours Oh house of the King you ought to judg the people in righteousness But I rather think that here it is to be taken passively that is that God calls you to judgment to suffer Judgment judgment is toward you Note or against you And observe I beseech you the difference between the beginning of the fourth Chapter and the beginning of the fifth In the fourth Chapter it was but a controversie a strife that God had with them Hear the Word of the Lord ye children of Israel for the Lord hath a controversie with the land But here you have another word now it is come to judgment that which before was but a contending with them is now come to a judgment of them to a passing of sentence upon them judgment is against you sentence is out upon you The former was Gods pleading against them and this now is Gods judging of them When God pleadeth against us that is the Note from thence let us not neglect his pleas Observ Gods pleadings for they will come to a sentence and then we are gone If we neglect when he begins to plead his cause with us if we neglect it because judgment is not upon us it will proceed to a sentence God hath laid his plea against many a man in his Word and perhaps some of you see it and know
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
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
the seventy yeers were at an end ibid Answered 2 In their captivity by the Romans ibid Answered 3 At the calling of the Jews ibid Quaere 2 How did they seek God in any of these times ibid Answered from several Scriptures ibid Obs 1 In the sorest afflictions which befals the people of God he intends their good in them Page 522 Obs 2. God hath little honor in this world Page 523 Use God takes it ill when he seldom hears from us but in our extremities ibid Obs 3 Times of affliction are times of seeking God ibid Obs 4. When God is pleased to work grace in the heart that heart is taken off from all creature helps ibid Obs 5. We are not to be discouraged in seeking God though afflictions drives us to it ibid Use Despair not in afflictions ibid Obs 6 We must seek God early else not sufficient Page 525 Opened in Three particulars ibid Quest What is it to seek God diligently Page 526 Answered in Five particulars ibid Use Admonition to England Page 527 AN EXPOSITION Of the PROPHESY of HOSEA CHAP. 4. VER 1. Hear the Word of the LORD ye Children of Israel for the LORD hath a Controversie with the Inhabitants of the Land because there is no truth c. IN this Chapter we have 1. A suit commenced 2. God declares 3. Judgment is pronounced 4. Exhortation to Judâ—h to beware she comes not into the same condition 5. Execution the giving up Ephraim to himself and unto Gods wrath For the fiâ—st Israel is cited Hear ye the Wâ—rd of the Lord ye children of Israel The knowledge of any truth hard and grievous to flesh and blood to be the Word of the Lord Obs is a special means to prepare the heart to receive it with reverence and all due respect It was a hard Message that Hosâ—â— had to bring to tell them of Gods Controversie he therrefore makes thiâ— preface 〈◊〉 Word of the Lord. Hard truths are hardly born but when the Authority of the Infinite God appears in them be they either making for us or against us our hearts must bow to them they lay bonds upon the conscience and bind over to eternal death if you reject them 2 Chron. 26.12 Zedekiah a King is charged that he did not humble himself before the Prophet Jeremiah Though the Prophet be never so poor and contemptible in himself yet if he brings the word of the Lord Zedekiah the king must humble himself before him Ye children of Israel In this appellation God puts them in mind of the covenant he had made with them and theâ— with him you are not Heathens you are the children of Israel in covenant with me a people neer to me yet I have a controversie with you Obs The neerness of a people to God exempteth them not from Gods contending with them for sin Neither should neerness to us exempt any from our contending with them Deut. 13.6 If thy brother the son of thy mother or thy son or thy daughter or the wise of thy bosom or thy friend which is as thy own soul intice thee secretly to worship a strange god Verse 8. thine eye shall not pity him neither shalt thou spare neither shalt thou conceal him but thou shalt surely kill him thine hand shall be first upon him to put him to death Controversies between those that are neare are very grievous Quid dicturus es ò Propheta qui tanta diligentia vocas ut audiatur verbuÌ„ Domini OecoloÌ„p in locum 3. The neerer the â—â—lation is between any the more grievous is the controversie if there be a controversie at all Hear the Word of the Lord ye children of Israel It is a sad thing for one Nation to have a controversie with another much more for a people to be at controversie with it self Yet more when when the controversie comes nearer into the family between husband and wife between father and child between dearest friends who were before to each other as their own souls controversies there are very sore and grievous Prov. 18.19 A brother offended is harder to be won than a strong Citie and their contentions are like the bars of a Castle Wind within the body is most troublesom and dangerous Hear ye O Prophet saies Oecoloppdius upon the place what is it thou hast to say that with so much earnestness thou callest to have the word of the Lord heard This is the solemn message of the Prophet to this people The Lord hath a controversie with the inhabitants of the land The word translated Controversie signifies a debate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his expostulatio judiciuÌ„ The Sepuag in t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicium the same word traÌ„slated by them also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 29.16 Ministers must plead for God take heed they plead not against him a contention it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contendere vel privatim vel coram judice to contend privately or to come before a Judge somtimes a cause pleaded in Law As Exod. 23.3 Neither shalt thou countenance a poor man in his cause That 's the same word with this here a Controversie The Lord hath a cause to plead with this people it is the controversie of the Lord the Prophet stands up for God in his Name to plead against them he pleads for the King the King of Heaven So should all faithful Ministers be sure they be on Gods side pleading his cause For all Ministers are Gods Sergeants at Law his Attourneys his Soliciters The Kings Lawyers are sworn they shall never plead against him or take fee on the other side And yet how many even in the exercise of their Ministry shew that they have taken fee on other side How do many plead against God against his Sabbaths against his Ordinances yea plead somtimes against the power of Godliness against those things wherein the chief dignitie glory of God consists somtimes perhaps pleading for them but pleading more against them at another time The Devil hath not more cordial Solicitors and pleaders for him than those who would be accounted the Prophets of the Lord. The Lord. As if the Prophet should say Know you have not to do with me nor with Amos who was contemporary with Hosea a Prophet to Israel though you think you can make your parts good with me and with the other Prophets know God will not now stand pleading with you so much by his Ministers he will take the cause into his own hand and will plead by his Judgments he will now take up the controversie himself The Lord tells the people Gen. 6.3 that his Spirit should no longer strive with them what 's that That is it should no longer strive in the way of Noâ—h's Ministry but he would come and strive himself after another manner by bringing the flood upon them 〈…〉 God 's pleading is the more dreadfull It is most dreadful for sinners for God to take the
men see it not Surely Gods hand is out against us Seventhly That we should have so little fruit of our prayers as we have at this day yea that God should seem to be angry with the prayers of his people This argueth a fearful controversy and in this one particular among others what prayers in England have been sent up to God for the Palsgraves children and that now instead of answering our prayers God should send two Arrows as it were out of those loins to do us mischief that it should come from them for whom England hath done so much to maintain them and sent up so many prayers to God for them and in recompence of all they should come hither to make havoke of the Kingdom Surely the hand of God is out against us Eightly That our brethren should be so spoil'd and our selves in such danger of drinking the dregs of the cup yet where are our hearts The judgment of God is upon the hearts of men that they stir not and act not like men but they see their Brethren spoild before them and in the mean time all that which keeps them quiet is only that they hope they shall be the last Gods hand is upon the hearts of men this could not be else Could one ever have thought that English men could have born this If one had told them before that there should be an Army of Papists rise up with French Walloons and Irish to spoil the Kingdom to destroy our Brethren would one have ever imagined that English men should have born it and stirred no more than they have done You talk indeed of this and that and of going forth every fourth man but all such resolutions and such great words of men do usually sink and fall down and come to nothing aâ— if men were willing and content to lay down their necks upon the block Surely the guilt of the blood of our Brethren may justly come upon us and God may have a controversie with us for suffering their blood to be spilt Ninthly That God should put so many opportunities into our hands and we neglect all those opportunities of mercy this is the hand of God against us and a fruit of his controversy with us What shall I say more That God himself should take away our opportunities that when we are nigh to deliverance that God should drive us back this is an argument of a heavy controversie indeed Numb 13. when the people were come very neer to Canaan and were even ready to take possession God was resolved against them that none but Caleb and Joshua should enter they were beaten back again now Chap. 14.33 it is said that the people when they heard this mourned greatly they saw the hand of God out against them The truth is we have been even in Canaan Oh what an opportunity God put into our hands in the West I say not we lost the opportunity but there Gods own hand shewed it self against us Bristol then might have been saved but God would not And so when we were even at our deliverance God seemed to drive us back as if he told us well I like not the business in hand for this generation I have somewhat more to say to them it may be to their young ones I may shew mercy afterward but against this generation my wrath shall be let out Surely we may be afraid in regard of the waies of Gods present administration lest this should be in Gods heart Howsoever let us consider it and mourn greatly before the Lord. God hath a controversiy with the inhabitants of the land It is no time now to have controversies one with another to be wrangling one with another for this opinion and the other opinion It is time for us now to lay down all our private controversies and fall to the making up the controversie with our God It is no time now for Brethren to strive with Brethren but to strive and wrestle with â—od in prayer If we have any strength with us let it not be spent in contending one with another but let all our strength be spent in seeking to make peace with our God It is said of the Romans that they had a Temple of Concord and none were to go to offer any further sacrifice but those that came first to offer in the Temple of Concord The Lord looks it should be so with us we should come and agrâ—e one with another lay down all our own controversies and then give up our selves as one man to this great work to make up our controversie with him If two Chickins be fighting and the Kite come neer they will leave picking one another and run to the Hen for shelter We stand picking and snarling one at another and many men that say they will do thus and thus for the publick cause but they take exception against this man and the other man and at this thing and that thing and now their private grudges come in and that draws them away and takes them off Oh let us not be picking now the Kite is coming neer let us run and shelter our selveâ— uâ—der the protection of God that cannot be but by making our peace with him As for the controversie that is this day between the King and us we can in that appeal to God that there is no just cause the King should contend with us no hurt ever intended or done by us unto him Only we desire to deliver ouâ— selves from Tyranny and slavery Our Priviledges and Libeâ—ties are deer to us they are our Right as truly as his Honor is his That which he inheriteth it was his forâ—fathers that which his forefathers his predecessors inherited it was at first from the People they set up such a family to rule and govern over them and certainly they never set it up for any other end but only for the publick good not for their misery ruin We can appeal to God that we desired nothing else but to l ve peacably and to serve God in our land enjoying only wâ—at God and nature and the Laws of our land had made our own We know the relation between him and us and the bond it is mutual and if there be any thing done now that perhaps cannot be justified by any positive explicite Law of the land let men know that yet it may be justified by the very light of Nature and by the Law of Armes It cannot be imagined but if those that ought to be the protectors of the Law should come against Law so hardly upon us that we must have recourse then to the Law and light of nature it is impossible this should be otherwise and this God himself approves Whatsoever therefore becomes of this controversy between him and us whether reconciliation or not reconciliation yet we have peace in this that what we have done in the resisting of a deluge of misery that was coming upon us if we had not done
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
the brow of a hill that was upon the side of the Citie and would have thrown him down and broke his neck that was the reward he should have had And Paul that was one of the excellentest preachers that ever was It was one of Austins wishes that he could but see Paul in the pulpit yet when he came to preach What will this babler say and he is a pestilent fellow one that is of a furious spirit and an incendiary and where ever he goes he turns the world up-sâ—de down Such kind of entertainment had the Apostles And Luther I remember hath such an expression Quid est praedicare Evangelium What is it to preach unless it be this to derive all the fury of people upon ones self if one would preach conscienciously And Mat. 5.12 there Christ tels his Disciples what they were like to meet withal how they were like to be reviled and persecuted for so saith he persecuted they the Prophets which were before you Acts 7.53 Which of the Prophet hâ—ve not your fâ—thers peâ—secuted Thus those that are in office those that are sent to speak unto the people they must expect if they would be faithful in their administrations to be striven withal But though wicked men do strive yet as Samson said unto the men of Judah that came to binde him that they might deliver him into the hands of the Philistins Do not ye fall upon me your selves It were well if faithful Ministers were not striven withal many times by those that are godly It is not so much for a faithful Minister to have wicked and ungodly men to strive with him Though they bind them Oh brethren do not do not you bind them after that in conscience of their duty and in love to your souls they have hazarded all the hatred and malice that may be of the adversary even to stand in the fore-front as the But to their mallice yet in requital of all even many that are godly if they see them grow troublesom they are ready to strive with them because wicked men are exasperated by the Word of God preached therefore they could wish that even such Ministers had never come amongst them and this even such as make profession of godliness do Is here a requital of he hazard that faithful Ministers undergo I appeale unto you Are there any people in the Kingdom that stand as a But against the malice of the Adversary so much as godly and faithful Ministers do Do not think that it is out of that precipitancy that ra hness that we do not consider what danger we stand in in doing what we do yes we consider it beforehand But out of conscience of our duty and in faithfulness unto your soulâ— we hazard our lives we hazard all the rage and malice of the Enemy Now when we have done all this we expect a far better râ—quittal from many people than we find When Moses and Aaron came unto the people of Israel when they were in Egypt to deliver them for that was their message but because for the present their bondage was increased and the wrâ—th of Pharaoh more incensed therefore they were weary of Moses and Aaron and they fall to striving with them as if they were the cause of their misery Why 't was better with us before than three you came if you had never come amongst us it would have been better with us So it is now because those that are faithful out of conscience labor to declare to you the mind of God and to draw you to those duties that God calls for this indeed enrageth the adversary they are the more incensed when you follow what your Ministers teach and you are ready to think they hâ—ve brought us into this way they have kindled the fire they have told us it is the Cause of God they have exhorted us to come in with our Estates and now the King is exaspered against uâ— and our adversaries are enraged against us and we are like to be in some misery And so even all the strivings of the better sort are ready to devolve upon the Ministers and they strive with them as the only incendiaries and troublers of the places where they come Well howsoever Ministers may meet with hard dealing from some even from professors yet their way is with the Lord and their judgment is with the Almighty As there is a most admirable promise to help those that have been most forward to rebuke sin in a zealous way for God though men are enraged against them Isa 49.2 Isa 49.2 He hath made my mouth like a sharp sword in the shaddow of his hand hath he bid me This text is true of every faithful Minister Mark it He hath made made my mouth like a sharp sword why if I did speak smooth things I were not like to be in so much danger but if speak sharp things do not I hazard my selfe much Opened I shall incur the rage and anger of all kind of people but mark He hath made my mouth as a sharp sword But in the shadow of his hand hath he hid me Ministers whose mouths are as sharp swords they are in a great deal of danger yea but let such be comforted here comes a promise presently in the shadow of his hand hath he hid me So that those Ministers whose mouthes are sharpest in the Name of God and who speak but the Truth of God those are under Gods protection more than any other Ministers that have held their peace they are in more safety they are hid in Gods hand in the shadow of his hand more than any other So God comforted Jeremiah Chap. 10. vers 15. after he had cryed out wo is me I am a man of strife wel saith God Verily it shall be well with thy remnant I will cause the enemy to entreat thee well in the time of evil and in the time of affliction It may be many of you think it is a weaknes in Ministers to appear so much as they do and discover themselves for they endanger themselves and cannot they be quiet as others are there are many of more moderate spirits and deal wiselyer for themselves they keep in and say nothing and so they may scape of either side looking which side will prevail May not these scape No they are in more danger than the other for the other are under a promise these are not they are so studious for themselves and for their owne safety that God will take no care of them Our Savior Christ takes care to encourage his Disciples against the stâ—â—ings of people with them we have in Luk. 6. many blessings pronounced blessed are the poor blessed are they that hunger and thirst after righteousness blessed are they that mourn c. But they that understand the Original shall find that the word ye is not in only blessed are the poor and blessed are they that mourn c. But when he cometh
families and pray together and sing together Our condition is not yet as it is here threatned against Israel that they should be as a lamb in a large place bleating up and down and none to regard them If one should be in some parts of Germany and there see an English man in some great straight simile wring his hands and making grievous complaints and no body succouring of him or helping him there he remembers what he hath been in England in what fashion he hath lived and now there is none regards him this were a sad condition This is the condition here threatned They shall be fed as a lamb in a large place Verse 17. Ephraim is joyned to Idols Let him alone You have heard before that God gives warning unto Judah to take heed of the sins of Israel of the ten Tribes And many arguments are used some you have heard and others remain This 17. verse hath two strong arguments for it First Ephraim is joyned to Idols Ephraim engaging himself in that way of false worship is now so in wrapped in that sin and guilt that he cannot tel how to get out he is joyned to it Note As it is the way of Idolaters and the curse of God upon them that when they are once got into that sin it is very hard ever to recover them out of it Take heed Judah that you come not into it Secondly As he is joyned so being strongly set upon his Idols so the Lord hath given him up to his Idols There is this curse of God upon him to say Let him alone Oh Judah take heed what you do then So that these words are brought in as two arguments to perswade Judah not to do as Israel hath done and indeed all the remainder too of this Chapter is brought in this way To speak then of these Ephraim is joyned to Idols Ephraim why Ephraim was dead long ago Ephraim was one of the Patriarches the child of a Patriarch at least he was the grand-child of Jacob and he had a great blessing upon him Gen. 48.20 In thee shall Israel bless and shall say God make thee like Ephraim Ephraim had a special blessing upon him such a blessing as that the rest of the Tribes should say God bless thee and make thee like Ephraim for Josephs tribe was in Ephraim and Mannasses and yet now it is said that Ephraim is joyned to Idols Why Ephraim Because that the chief of the ten Tribes that were now joyned to Idols were the children of Ephraim Exposit 1 for Ephraim and Mannasses stood in stead of Joseph that Patriarch and the children I say of Ephraim were those that were joyned to Idols which were the chief of the ten Tribes From whence the first Note is this That Children that are wicked they are great disgraces and dishonors unto their parents Obs 1. Ephraim that was dead long before suffers dishonor by his children that are now joyned to Idols Use Let children out of reverence and respect to their parents take heed what they do Secondly All the ten Tribes were joined to Idols why then Exposit 2 is Ephraim named rather than any of the other The reason is this because that Jeroboam and the Princes were all of the tribe of Ephraim and therefore all is put upon them He doth not say the ten Tribes are joyned to Idols but Ephraim is because indeed the Idolatry of all the other nine Tribes was from the Idolatry of Jeroboam and the Princes that were of the Tribe of Ephraim From whence another Note is this That The Governours of people are usually the causes of the evil of the Obs 2 people and especially in the point of false worship If Governours be superstitious and Idolaters if they will favour Idolatry all the people usually or the generallity of them will go that way They contract the guilt of the Idolatry of all the false worship of the people Ephraim doth Jeroboam and the Princes that were of that Tribe contracts all the guilt of the Idolatry of all the ten Tribes therefore it is said Ephraim only as if only Ephraim was joyned to Idols Governours therefore that are superstitious and Idolatrous have woful guilt upon them and we have cause to lament their condition exceedingly We reade in that second of Matthew where the wise men came to enquire after the King of the Jews they came from a far Countrey they said they had seen his star and they desired to know where the place was that he should be born in It was a mighty work such a work as did trouble Herod and al Jerusalem with him was in a mighty trouble what this should be a strange thing that such wise men should come so far from a far Country and tell us of a star that appeared and that a King of the Jews should be born all the people were troubled together with the King so as that they called a counsel of all the chief Priests and the Scribes and such as were expert in the Law to know where Christ should be born and this Counsel told them that the place was to be in Bethlehem and upon that the wise men according to their direction or according to the star Note went to find out the place But mark you do not reade of any one of all the people of Jerusalem that went with the wise men Although they were stirred at it and thought it a wonderful work that a star should thus appear and that these wise men should come and enquire for the King of the Jews and that their own Teachers should tell them that he was to be born at Bethlehem and thereupon they went to Bethlehem to search it out yet I say we do not reade that any of the people went with them No they durst not because of Herod Herod that was then their Prince he did not frame that way and therefore not one of the people would follow after the wise men to search after Christ So it is usual that when Governors discountenance the waies of God the people generally do as they do And especially Governours that are in waies of superstition and Idolatry and together with those waies shall give people liberty to satisfie their lusts then they will cleave unto them indeed as Jeroboam and the rest of the Princes did they set up a false way of worship and together with that they gave libety unto the people to satisfie their lusts as appeared partly before and will further appear in this prophesie And this was one special way by which they gained the hearts of the people to them in their false worship because they gave scope and liberty to their lusts Let any Princes and Governors set up and countenance any false way of worship and together with it give liberty to the people for the satisfying of their lusts and they will gain enow unto them there is no cause to wonder that such Princes should
and therefore he begineth with them They are called Priests not that they were true Priests for they were not of the tribe of Levi Observ Priests but they were so reputed to be The Priests have usually been the causes of all the wickedness in and judgments on a Nation Jer. 23.15 Prophaness is gone throughout the Land from the Prophet and the Priests Multitude of Scriptures are evident before us that layes the evil of Nations upon Priests And hath it not been so with us and is it not so at this day Applic. There was never a more filthy sink of scandalous superstitious Priests in a Kingdom than of late amongst us as hath begun and will yet further appear unto you There hath been an accusation against our Parliament that orthodox grave godly Divines have been put out of their livings See the first Century of malignant Ministers ejected I suppose you begin to see what those grave orthodox godly Divines were that were put out under evident and plain proofs it is made known to the world to the satisfaction of them and you have but the beginning of it you will have a great deale more afterward Heare ye Priests And hearken ye house of Israel that is the next Exposit The house of Israel by that is meant the common people Priests first the house of Israel next and the house of the King that is last And the house of Israel is set between the Priests and the house of the King upon this ground because by these two by the corruption of the Priests and the house of the King all was swaied the cause of the evil of the people came from them both partly from the Priests and partly from the house of the King It came both waies to the people and between them both the people were undone Obser Let these two join in any sinful way in a Kingdom the Priests and the house of the King let them joyn and set up what they wil in worship the people will go that way they go If but one of them be right there is a great deal of hope of much good but wo to a people when both of them are corrupt when both Priests and the house of the King too are corrupt If the house of the King should be corrupt yet if the Priests and so the Ministers if they kept up the truth and vigor and life of Religion things would go reasonably well in a Kingdom though Religion might be persecuted yet the life of it would not be taken away Whatsoever Laws Magistrates did enact against the waies of God except Ministers be brought to comply those Laws will not be brought to prevail with the consciences of people nor with their practices Jeroboam and the other Princes saw it was in vain for them to think to prevail with the people except they could get the Priests to be for them therefore it was the great deâ—â—gn of Jeroboam to get the Priests of his side which he easily did for all preferment came by him he raised whom he would and then because that their means and preferment lay upon him they would joyn with him in what way he went Object But mark Might not the people excuse themselves and say what should we do On the one side authoritie enjoyns us on the other side our Ministers teach us to do thus and thus what shall we do they might think to excuse themselves Answ No judgment is against you Oh house of Israel notwithstanding the Priests and the house of the King have done thus and thus yet you are not to be excused A great many reasons may be given why the people may not be excused though they be commanded thus and thus Arias Montan. I remember Arias Montanus upon this Scripture gives this reason why men are not to be excused though they be commanded by the King Kings for he laies down this for a rule That no King can make any Law but by the people they cannot saith he make Laws by themselves alone the people must consent to thâ—m some way or other therefore the people are involved in al the wicked Laws in a Kindom It is not enough therefore for you to say such and such Laws are made and we cannot help it we are to know it is not meerly the wil of a King that is a Law to a Kingdom but Laws enacted is where people have their hands one way or other in them This answer he gives and he quoteth an Heathen to shew that people must have their hand in the Laws that are made especially some people for some Kingdoms are otherwise governed than others Not alike Absolute as som in Scripture therefore there is no reason for people to say in the Scripture such Kingdoms did so and so We know in one Countrey the Kings authority reacheth so far and in another so far in one Countrey Kindoms are by Election in another by Inheritance in one Countrey the female inherits in another none but the male therefore the power of Kings and their limits is not what hath been heretofore in such and such a place but what is the constitution of that Kingdom of which he is King for many are limitted in their power in one Countrey more than in another Therefore the people are not to be excused because of their evil especially in these times Now this sheweth evidently that God would have every one examine what is taught him and what is commanded him by his superiours It is cleer from hence The people art here cited to judgment and placed between the Priests and the Kings house though the Priests taught them superstitious waies though the Kings house commanded them yet they must be judged then I say it is cleer that God would have every one examine what is taught him and commanded him by his superiours and himself to know the rule of his own actions It is no answer for God to say I am taught thus or I am commanded thus you must know the rule of your own actions your selves for you your selves must give an account unto God But you may say Quest Shall it be left to every one to judge of the truth of what is taught and of the lawfulness of what is commanded If every one shall judg of what he thinks in his conscience lawful what order can there be For answer unto that Answ Whatsoever the inconvenience may be it appears evidently to be a truth for we must answer unto God for our actions therefore we must know the rule of our actions therefore First let the inconveniency be what it wil the truth is good But secondly I say this that every one must judge so far as it concerns his own act he cannot judge so far as it concerns the Magistrates act what is fit for the Magistrate to command Note nor the Ministers act what is fit for him to teach but he may and he ought to judge
they go to their companions to their trading to their shops to their pleasures c. and seek to have case to their souls that way This is the way of carnal hearts both for soul and body to seek out unto the creature for help when they are smitten Obser But secondly There is much guilt contracted by resting upon creature helps It is that which encreaseth mens sins and provokes Gods wrath very much when they neglect him and seek to shift for themselves in the creature Thus it was with Israel and Judah they contracted much guilt unto themselves that way And we find that God is much provoked with such as do so 2 Chron. 25.27 a notable example for our times In 2 Chron. 25.7 8. when Amaziah King of Judah in a time of danger hired an hundred thousand men out of Israel which were Idolaters the Lord would not have Amaziah to make use of them but bids him send them away Let not the Army of Israel go with thee saith God for the Lord is not with Israel Yea but what shall we do saith the King for the hundred talents which I have given to the Army of Israel Be content saith the Prophet rather to lose the hundred talents than to make use of such wicked men as they that have forsaken the true worship of God Question whether we are to make use of wicked mens help Pet. Mar. It is a great question that many make whether it be lawful in any cases to make use of wicked men especially in publick affairs of Kingdoms to send for their help in time of publick danger to think to strengthen our selves by ungodly men Peter Martyr in his Comment upon the book of Judges Chap. 4. ver 17. handleth this question how far leagues may be made with Idolaters and wicked men And there he gives two reasons why Idolaters should never be sent for to help us in any of our straights 1. They wil infect The first is for then saith he there will be by this means danger of mixture of Idolatry for they joyning with you they will come secretly to cause their Idolatrous waies to have an influence into you But secondly he gives especially this reason if you send for their help saith he how can you joyn together in prayer to God to bless you 2 they cannot pray not give thanks and when you have gotten victory how can you joyn together in praising God And indeed this is as great an argument not to make use of the help of wicked men in publick affairs of a Kingdom as possibly can be for how can they joyn together in prayer And truly they are unfit to joyn together in fighting that cannot joyn together in prayer and in praising of God And yet this is very natural to most men yea good men are sometimes guilty of this to seek out too much unto wicked men for help in times of straits That was the blame that was laid upon Asa though otherwise a godly King in the 1 King 15.19 that he sent to Benhadad the King of Syria to help him And in 2. Chron. 16.7 Hanani the Seer told him that he ought not to have done it and that he had done foolishly in doing it for saith he why will you do it you need not send for such help for the eyes of the Lord run to and fro thoroughout the whol earth to shew himself strong in the behalf of those whose heart is perfect towards Him So that it was an argument that in this thing Asa's heart was not perfect with God because he sought for help from wicked men so much as he did and did not relye upon the Lord. And it is very observable of this King though a good man and it seems a Souldier yet he was very angry with the Seer the text saith verse 10. that Asa was wrath with the Seer and put him in a prison house for he was in a rage with him because of this thing what shall a Prophet contradict him in his warlike affairs I must have Souldiers old Souldiers about me let men talk what they will of good men and that God will be with those that can pray I must haâ—e those that can fight those that are Soldiers I would it were not so at this day Applica thaâ— if a man did but speak against evil Officers in an Army and wicked men that are about them that their hearts did not rise in a kind of indignation and let be said what will be yet such and such they will have about them Isa 30.1 2. Wo to the rebellious children saith the Lord Esa 30.1 2. opened that take counsel but not of Me and that cover with a covering but not of My Spirit Wherefore do they this That they may ad sin to sin This iâ— a strange charge wo to the rebellious children that take counsel they go on in their own waies and take counsel but not of Me and they cover things over with vain pretences but not by My Spirit there is none of My Spirit in it yea and all is that they may ad sin to sin And what is all this It followeth presently They walk to go down into Egypt to strengthen themselves in the strength of Pharaoh and have not asked of My mouth saith God They think to strengthen themselves by Pharaoh and never ask counsel of Me. This is rebellion this is to follow their own counsels this is to cover over things but not by Gods Spirit this is to ad sin unto sin to seek for help from wicked and ungodly men Revetus on the quest Revetus upon this text hath a large tract about this very case or question of being in league with Idolaters and wicked men And thus far at least he confirmeth it and saith That for whol Kingdoms to call in the help of ungodly men against those that are of the same Riligion upon any pretence whatsoever he concludes that to be unlawful and sinful though possibly in some cases he thinks it may be allowed but it will ask a great deal of time to handle fully every case in this and to give all the Cautions that possibly may be given in it But certainly this is an argument that men and their cause have little to do with God when they seek for such helps as they do and trust so much in them as they do when they send for Papists King's party for Irish Rebels for Atheists if there be any in the Country what care they who they have so be it they may drive on their own designs and deliver themselves from the hand of God that is out against them They cannot but see and take notice that the hand of God is against them and riggle and keep a stir they do and send for all the help that possibly they can get Parliam And on the other side this is an argument of the faithfulness of others who are
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