where it was said God was the only Savior In Me is thy help In me That is Thy continued help not only help for the present but whatsoever help thou hast continued it is all in God Isa 33. 2. Be thou their Arm every morning our Salvation also in the time of trouble not only their help for the present but they need stil a continued supply and help every morning But further In Me is thine help though thou hast destroyed thy self Observe There 's no misery that man can bring himself to here in this world but there is help in God for it though thou hast destroyed thy self yet in me is thine help there may yet be help in God As if God should say I do glory in it to be an helper It is God glory to help men in miserie let it be ours It 's the glory of many men to destroy to do mischief but it 's the glory of God to be an helper Saith Luther upon the place I desire to defend thee to preserve thee this indeed is to be a God saith he To be an helper God glories in this that he is a God for this end to be an helper Oh that we could account it our glory to be helpful unto others Let us also look upon God in this his Glory and make him the Object of our Faith in times of distress let us not lie vexing and fretting under our misery b 〈…〉 â—ift up our eyes to God that is the helper let no want of means no unworthiness in us cause our hearts to sink those despairing temptations that saith to us There is no help in God they are very sinful at any time let the condition be never so bad You will say I am a wretched creature I have undone my self Well though thou hast yet such kind of thoughts as these to say There is no help in God they are wicked and sinful God accounts it his glory to help men even when they have destroyed themselves There is a time indeed when there will be no help for sinners but for the time in this world we may say as Shechaniah in Ezra 10. 2 Yet now there is hope in Israel concerning this thing Oh make use of that Scripture when thou seest thy self sink down even to the very gulf Oh yet there is hope in the God of Israel for this very thing Suppose my condition be worse I think than any in the world yet you know it hath not been known what God hath laid up for them that love him there is help in God Yea But whether he will help or no Do but carry it now in this notion That there is help in God and he accounts it his Glory to be an Helper he accounts it not his Glory to be a Destroyer so much no that 's his strange work but to be an Helper that 's his great Glorie And again Even at that time when men are most undone then is the time for God to help Thou hast destroyed thy self in me is thine help Oh! come and return yet there may be help for thee though thou hast destroyed thy self Thou hast destroyed thy self in Me thy help It may be in a way of aggravation of their sin and stubbornness Why doest not thou come in to me have not I alwaies been a help to thee in all times of straights and distresses You are in great miserie now I am the same that ever I was yet there 's help enough in me from whence the Note is this Those that heretofore have seen help in God and yet if now their misery grows upon them and they sink yet lower and lower they had need examin themselves throughly Surely they have shut the door against themselves for help for God is never wearie of doing good his arm is not shortened as in Isa 59. But your iniquities have separated between you and your God I beseech you mark but this there is a great difference between God and man in this thing of Helping Men that are verie kind sometimes and helpful yet at other times they will be very surly and harsh towards those that they have been very helpful to in former times and that not from any cause without but meerlie from the temper of their own hearts and the change that there is in their own spirits not because those that they have been kind to are worse now than before no but because of a froward surly harsh humor that is risen up in themselves you shall see such a difference in men that have been very sweet loving and helpful to you at some times but come to them at other times and you shall find them dogged and surly and harsh and you cannot tell what hath provok'd them no it is nothing but from a surlie distemper that is risen in their hearts Oh! thus it is with men but it is not so with God Thou hast destroyed thy self but in Me is thy help it is still I have been thy helper all thy daies and still am the same God ready to do good unto thee and to help thee And then the last thing that I would note is this The more God hath been helpful to any the greater aggravation will it be to their destruction if they be destroyed at last Thou hast destroyed thy self but in me is thy help I have been a help alwaies I am ready to help and to do good and yet thou art undone Oh to be destroyed when God is at hand to help to perish when there is a Fountain just before us as Hagar this will be sad indeed Oh to perish in the midst of means and in the midst of mercies Oh what an aggravation will it be to mens sins another day when they are past the time of mercie to help but then to think Oh! but how gracious was God to me while I liv'd at such and such a time And so concerning our selves again from this In me is thine help It will be the aggravation of our misery if we should yet perish Oh my Brethren Consider of it What shall all the great stories and notable famous stories that we have told of Gods mighty working in helping us shall they be of no other use but to aggravate our miseries at last It would be a sad thing But to proceed VER 10. I will be thy King Where is any other that may save thee in all thy Cities and thy Judges of whom thou saidst Give me a King and Princes FIRST To speak a little to the words as you have them in your books for the words will bear them so in the Original And yet I shall shew you another reading by and by that is as sutable to the Original text as this I will be thy King What ever you do contrive plot keep never such a stir fret vex and rage I will govern you for all that I will be
eyes and was heard to speak these words I come I come I come and so gave up the ghost It had been much to be wished that the Author had been more concise brief in som Amplifications which though they were al exceeding useful yet they have deprived us of his Preaching and compleating both the former Sermon and the rest of the Prophesie But God was pleased for our sin no doubt to deprive us of that Mediator like Instrument between the divided Godly Parties of this Nation and of the further mind of the Holy-Ghost which be had revealed to this his Servant touching the Scope and Vse of this Prophesie in these daies God took him away in the strength of his Parts and Graces that he might not lose in the reputation of his Ministry or Piety as some have before their death Also though we cannot affirm as one of Josiah That he was taken away Ne malitia mutaret intellectum ipsius lest the evil of the time should have wrought upon his temper yet we may say as another doth He was taken away from the evil to come Moreover It is not an unuseful Note that the Preface to the Tigurine Bible hath whereof the inference is That whilst in some weighty point we labor for great exactness and preparation we are either disabled by our diligence or prevented by our tardiness and delay whereas moderat preparation seasonably applied might be more useful to the Church than such exactness so deferred Which is not spoken to reflect any thing on our reverend Author but to admonish others ut maturens Now among other arguments good Reader to commend this Excellent piece This is one That it hath been brought to thy hand through several Elements having been in danger part of it to be rotted in the Earth where it was buried part of it to be consumed in the Fire wherewith much of the Town where it was flamed part of it to be lost in by holes where it was hidden in the midst of Enemies Make special use therefore of what is come as it were through fire unto thee for that end to use the Prefacers words before Mr Cartwright's Answer to the Rhem. Test And if thou find that fruit the Supervisor did in preparing it for thee thou wilt not repent thy pains or peny Farewel FINIS AN ALPHABETICAL TABLE OF THE Eleventh Twelfth and Thirteenth CHAPTERS of the Prophesie of HOSEA A Abuse ABuse of Instruments of Deliverence a great evil Page 399 Affliction None of the Saints worse for affliction 453 Afflictions sometimes deepest when greatest Mercy is intended 231 Affliction see Difference Afflicted Wee may be sorely afflicted in doing Gods Commands 227 Aggravation The aggravation of provoking God 403 An aggravation of self destruction 513 Alteration Alteration of Government causeth Trembling 422 Anceston Ancestors see Mean condition Free-Grace Anger Anger see Difference The Effects of Anger 151 Apostats Apostats see Folly Apostats to return again 340 Apostacy Apostacy see Language Punishment Steps Apostacy brings a reproach on Gods waies 408 Arabian Arabian why taken for a Thief 310 Aright How to conceive aright of God 274 Armies Gods Armies 271 Astrologer Astrologer see Chaldean Awaking Saints need awaking before Reformation 185 B Baal-zephon Baal zephon what 30 Baptism Baptism see Church Base Base spirits most insolent 415 Beast Beast see Mark Beginning The Beginning of Superstition Ceremonies and Popery 437 Bethel Bethel see Jacob Bitterness Bitterness see England Blessing What 's the blessing in a married condition 392 Blessing see Peace Bonds Gods Bonds what 30 Blows To be forced by blows is to be drawn like a beast 57 C Canaanite Canaanite Why it signifies a Merchant 310 Carnal It 's mercy to be taken off from carnal props 104 Carnal heart see Difference A sore sign of a carnal heart 326 Cause The cause of corruption in Gods Worship 439 Caution A Caution concerning Earthly Kings 523 Chief The Chief work of the Ministry 177 Chaldean Chaldean why taken from an Astrologer 310 Child Child see Israel A Childs great disobedience Children How we may know whether God loved us when we were children 10 Christ God hath an eye to Christ in all he doth 19 Christians Christians see Love Church The Church one in Faith Spirit Baptism and visible Government 13 Comfort Comfort see Lives Comfort of a dying person 130 Common Comforts common to Hypocrites 433 Command Command see Promise Company Company heats whether it be goâ—d or evil 164 Confident Yong beginners not to be too confident 33 Confident men sink lowest if disappointed 201 Confidences The confidences of the ten Tribes 525 Congregation Congregation see Posture Conduct Gods Conduct of his people through the Wilderness 450 Conscience The conflict of conscience and corruption 122 Conscience oppression the most grievous 98 Convince Convince see Ministers It 's hard to convince men when they have their desires that it is not in love 539 Conviction Conviction see Parents Convert A true Convert what 333 Cords Cords of a man what 43 Correction Correction see Parents Covenant Covenant see Jews Covetousness Covetousness hard to be convinced 331 D Day Day of Judgment see Mercy Dangerous A dangerous sign of Reprobation 544 Deceiptful dealers Deceiptful dealers see Excuses Decree Decree what it is 511 The Decree of Election ibid. Gods Decree damns none ib. Devils The Devils Stratagem 175 An obstinate sinner worse than the Devil 109 Deliverance Deliverance from oppression a great mercy 92 Difference Difference between Spiritual and Temporal blessings 557 Difference between a carnal and gracious heart 329 556 Difference between the Churches and Gods Excommunication 436 Difference between God and man in point of anger 169 Difference in the Saints from others in time of affliction 308 Difference of Gods working for his people and for others 399 Disappointed Disappointed see Conceited and Confident Disobedience Disobedient see Child Drawn To be drawn by the Word is to be drawn like 〈◊〉 man 57 Doctrine Doctrine see False Drowsie A Drowsie spirit a great evil 133 Duty Duty see Ministers Dying Dying see Comfort E East Wind The East wind why hurtful 202 Effects Effects see Anger Effectual Effectual preaching what 349 Elect Elect see Thoughts Election Election see Decree Element God the Element of Love 85 England Gods ancient love to Engl. 6 England the first Nation that imbraced the Christian Religion ibid. God remembers the kindness of England's youth ibid. Publick love gone out of England 72 Gods special love to England Englands sin 93 Procession weeks in England 355 Englands bitterness aggravated 407 England see Instances Encouragement Encouragement to saith and prayer 151 Error Mens error in judging others 213 Evil Evil of licenciousness after deliverance 94 Men excuse their evil by their good 214 Evil of deceipt in Trading 315 Evil see Suspense Drowsie Company Excellency Excellency of the Name JEHOVAH 293 Excellency of Gods saving 449 Exalted We should not be exalted by prosperity and why 462 Excommunication
they must come into the wast howling wilderness and there be led along for fourty years together and yet God doth reckon up his guidance of them here in this way as a fruit of his love So long as we are in Gods way though the way be difficult yet we have cause to bless God that we are in his way and let not us be troubled at the difficulty of our way when we see God before us and leading us in our way Thirdly Though we meet with difficulties in our way yet God loves to teach his people how to go in their way and the more difficult their way is the more care hath God of them to teach them how to go We do not find such an expression of Gods care of them to teach them in any other way but this of theirs when they went first out of Egypt because that way was the most difficult therfore God takes upon him in a special manner to teach them in that way Be not discouraged at your difficulties but when you are in your way and your conscience tels you that it is not a way that you have chosen to your selves look up to God for guidance cry to him as you find in Psal 107. 6. They cryed to the Lord in their trouble and then vers 7. he led them forth in a right way Mark how these two are joyned together They cryed to the Lord in their trouble and he led them forth in a right way When you are in straights cry to God in your trouble the Lord will lead you forth in a right way When we have been in the greatest straits and have had the hardest way to go how hath God taken us up in his arms Through Gods mercy though we be very weak yet we are gone on a great way even from Egypt from our spiritual Egypt and bondage It is unthankfulness in people to say We are in as bad a condition as ever we were VVhat God may bring us to through the unthankfulness of men we know not but certainly through Gods mercy we have been led along a great way in our journey God hath taught us to go it hath not been the wisdom nor providence of men that hath carried us on in our way so far as we have been no we have found apparantly we are not much beholden to the wisdom of men for that way that we have been carried on in but 't is God that hath come in in our straits we see by what hath fallen out how we should have perished in our way we should have returned into Egypt how often have we been ready to think Would things were with us as heretofore they have been Oh! this hath been the peevishness of our spirits to be thinking of turning into Egypt as it was with this people though God was with them in their way yet often they thought of returning back again We have been ready to be thinking of by-waies for our selves and every one to be shifting his own way and what cross paths have we walked in first one way and then another way undoing what we have done First engaging men and then discouraging the same men that we have encoraged though they have continued the same yet our spirits have not continued the same towards them VVe may apply that that you have in Jer. 31. 22. which is spoken in reference to their way coming out of their captivity How long wilt thou go about O thou backsliding daughter It may be well applied to England at this day Oh! how long wil we go about that is shifting this way and that and not daring to trust God in his way we are afraid that if we should go on in the right path that God guids us in that we should miscarry and therefore we go about and that 's the reason it is so long before we have our deliverance because we go about and do not follow Gods guidance in our way There 's an excellent promise that God makes to his people in Jer. 31. 9. in reference to the guiding of them in their way from their Captivity They shal come with weeping and with supplications wil I lead them I will cause them to walk by the rivers of waters in a straight way wherein they shall not stumble for I am a father to Israel aud Ephraim is my first born This is a Scripture very sutable to that Scripture we are now opening It 's a fruit of fatherly love to guide us in a straight way and keep us from stumbling But mark how this shall be done They shall come with weeping and with supplications will I lead them There must be weeping and supplication to cry to God for guidance in our way As a poor child if it be left a little by the Mother or Nurse it stands crying to be guided in its way and this should be our care in all our straights not to fly upon this Instrument or the other but to cry to God to guide us in our way We may apply this to Gods guidance of the soul from spiritual Egypt when God brings the soul out of the spiritual bondage he guides it in the way to heavenly Canaan you whom the Lord are bringing out of your Spiritual Bondage look up to God to teach you how to go why For your way is a hard way it is a straight way it is a narrow way that you are going now it hath many stumbling blocks in it it hath many by-paths near it that are very like to it Your way is a very slippery way and you had need be taught how to go you may slip and fall and break your selves quickly if you be not taught how to go you that are yong beginners in the way of Religion be not too confident in your own understanding and your own strength many poor children for want of the care of their Nurses have gotten such fals when they were children that have lam'd them and made them go crooked all their daies and so it hath been with yong Professors of Religion many yong ones in the profession of Religion because they have been too bold and confident in their own understanding the Lord hath left them to such fals that they prove but crooked all the daies of their profession but though they do go on in a way of profession of Religion they are but maim'd Professors crooked Professors because of the falls that they have gotten when they were yong ones And truly we have very great cause to fear that who lives but a few years to see those that are yong Professors of Religion now live to be something old I say we have cause to fear that those that live to see it will see a great many maim'd and crooked Professors of Religion for there are a many yong ones in these slippery times gets fals that venture so much upon the Ice upon doubtful things
evil of kicking and spurning against God so soon as he hath taken off the yoke from their jaws than we are at this day Could any have beleeved that if it had been revealed from Heaven but Six years since That within six years this People of England should be delivered from those sore yokes that they cried to Heaven because of the burden of them and the Lord would work in a miraculous way to deliver them but upon their deliverance there shal be such wantonness such horrid blasphemous opinions and wicked licentious waies yea that those that make profession of Religion shall be guilty of presently upon the taking off of their yoke Could it have been beleev'd Certainly if our forefathers that were under the yoke that were godly and cried to God for deliverance if they should rise out of their graves now and assoon as ever they were risen out ye should make a full Narration of all that Libertie that God hath granted to his people in England in the breaking of all that yoke of Tyrannie in the Civil State and the yoke of Tyrannie in the Ecclesiastical State they would presently think that they should see wonderful glorious effects of this in England but if within a month or two after they should have conversed with men they should hear of such monstrous opinions they should see the extream licentiousness and wantonness in the hearts of men expressed in their waies Oh! they would be ready to spit in the very faces of their children of those that now live in such times as these are The wantonness and licentiousness of men hearts in abusing of our freedom from our yokes it 's very evil in these Respects First Because this hardens the hearts of former Oppressors Our former Oppressors our Prelats and others will not they say or do not you give them occasion to say Now you see what is the fruit of casting of us out Was there such wantonness before were there such horrid Opinions before when we had power We kept down all such things we could easily curb these when we had power but you see what extravegancies there are how men run wild assoon as our power is taken from us By this means they are hardened And others that are of Prelatical spirits they are hardoned and begin to think surely the other way is the better way and indeed if this be a good argument That the keeping men in union and the keeping down errors by violence shall prove the truth of any way or of any Government it may as well prove Prelatical as any other for we know that they kept men from venting of such notorious errors by violence but shall we because there is not this violence upon us shall be more erronious and more wanton in our spirits Secondly This wantonness and abuse of our Liberty and licentiousness it darkens the glory of this great work of God in our deliverance the Lord hath been pleased to magnifie his Name in the deliverance of these Kingdoms from the yoke Now what should be the care of all the people of God but to seek to magnifie the great work of God to make it beautiful and glorious before the eyes of all But now by this wantonness and licentiousness men do darken the Glory of God they take off the lustre and beauty of it Psal 149. 4. the Lord there promises to beautifie the meek with salvation He will beautifie them with salvation now the Lord hath wrought so towards us as to beautifie us with salvation and indeed there is a great beautie upon the work of salvation that he hath wrought but this doth I say darken the Glory of God and it takes away the beauty of the work of God in our salvation What hath God done all this for us that men might turn wanton and run wâ—ld into monsterous opinions and blasphemies Oh! wo to thee that thou shouldest live in such a generation as this is how unfit art thou to live in such a time as this is to darken the glory of such a glorious work as God hath wrought for us here in England Thirdly By abusing our liberties from our yokes you do wrong others wrong those who are wise and holy and peaceable and you make them to be denied that liberty that otherwise they might have It is for your sakes who are so wanton and run so wild in opinions and in the loosness of your lives that I say those that are otherwise discreet wise and holy and peaceable and that would make use of what liberty Christ would have given to his people they must be denied it for your sakes it will be upon your account one day what ever denial they have of that liberty that they would use in a gracious and peaceable way for the honor of God I say you must answer for it one day for 't is your wildness that is the cause of it Yea Fourthly This wildness and loosness and abuse of deliverance from bondage it will be the means to bring others to be under greater yokes again it were just with God at least that it should be so Yea It might make any that have but any Civility or Morality in them to think that they shall do God good service in yoking these men in another way than ever they were yok'd I say it might make them to think that they do God good service when they see the Name of God dishonored and Religion so abused I say by this means they may come to think it would be a good service to God to lay yokes upon such kind of men as these are If ever instead of the great strings that have tide yokes upon you you should have lesser strings if you should have them multiplied to tie yokes upon you yet thank your selves you are the cause of it in Lament 1. 14. The yoke of my transgression is bound by his hand The Lord may justly bind the yoke of your transgressions upon you Oh! that God would humble us for the abuse of our libertie of the freedom from our yokes Oh let us take heed of this and say with our selves Surely this is not the use that we should make of our deliverance from our yokes no but rather this use we will rather so much the more willingly take the yoke of Jesus Christ upon us In Exod. 12. 25. after the people of Israel were delivered from the yoke of Egyptian bondage presently upon it Thou shalt keep this service speaking of the passeover that was to be kept upon their deliverance from Egypt Thou shalt keep this service The word that is there Service it is the same that is used somtimes for their Service and Bondage under the Egyptians as if the Lord should say You were once in Service indeed there was a Service that the Egyptians requir'd of you a servile Service it was and your necks were under it
thus we might have a hint of a very profitable meditation It 's time for a people to return when God doth but wher his Sword or draw out his Sword in Jer. 18. 7 8. At what iustant I shall speak concerning a Nation and concerning a Kingdom to pluck up and to pull down and to destray it if that Nation against whom I have pronounced turn from their evil I will repent of the evil I thought to do unto them Oh! happie had it been for us if when the Sword begun with us we had turned from our evil But we must rather take it as it is in our Books and so the words are more proper for The Sword shall abide on their Cities As for the evil of the Sword that I have already opened in the latter end of the former Chapter But that which I here would note is The abiding of the Sword upon their Cities From whence observe That the abiding of the Sword it is a sore Judgment So it was here for afterwards in the reign of Hoshea then was this Prophesie fulfilled when Samaria was besieged for three years together When God threatens fearfully he threatens the abiding of the Sword when he doth not only threaten the Sword but Bathing his Sword and being filled with blood and made fat with fatness and devour and shall be made Satiate and made Drunk with blood All these expressions we have in Scripture these six expressions in two Scriptures you have them all Isa 34. 5. 6. and then Jer. 46. 10. Oh! this is a dreadful thing for the Sword to abide It hath abode long upon Germany the Lord hath been angry with them for almost this thirty years we think three or four years long for the abiding of the Sword But if it be such a fearful judgment for the Sword to Abide how vile are they that seek to prolong the abiding of the Sword upon a people and that for their own advantage Oh! that is a cursed thing these men live upon blood every draught they drink they drink blood that have endeavored the prolonging of the Sword upon this Kingdom for their private advantages My Brethren we have cause to bless God that God hath raised up instruments for us who have hazarded the shortening of their own lives for the shortening of the War who have done their work of late this year as if they took it by the great there is a froward and envious Generation of men that will say of some kind of men because they differ from them in somethings they would be glad that these troubles might continue because they might have the more libertie But we see that men though of different judgments they do not take a course to have the trouble continue you see how they hazard themselves to make all the hast possibly they can and that to admiration and doing things in the winter season that is not ordinarilie heard of among other Nations and all this that the Sword may not abide upon their Country but that peace may be hastened so that the blessing of God be upon such Again further The Sword shall abide as long as God will have it he that is the Lord of Hosts he gives the Commission to the Sword and till he calls for his Commission back again the Sword it shall go on We may think the wars may be at an end Oh! let us look to it that we make up our peace with God and then we may hope it but otherwaies the Lord may cause a Serpent to come out of the Cockatrice Eg the Lord may kindle fires otherwise than we can imagin therefore saith God The Sword shall abide It may be they thought that indeed if the enemy come he will not stay long Oh! but he shall abide I verily perswade my self that there were many yea and the wisest in this Kingdom that did perswade themselves at the begining of the taking up of the Sword that it would scarce have held twelve months together it was impossible to have foreseen the abiding of the Sword so long upon us as it hath Yea but if God gives Commission it must abide There 's a notable text for that in Jer. 47. 6 7. O thou Sword of the Lord How long will it be ere thou be quiet put up thy self into thy scabbard rest and be still Mark the answer there How can it be quiet seeing the Lord hath given it a charge It must go on it must abide seeing the Lord hath given it charge And then The Sword shall abide on his Cities It is a sad thing for the Sword to be in the Field but for the Sword to be in the Cities it is sadder for in the Cities there is the strength of the Kingdom when the Sword comes into the Cities Oh! the fearful sights of houses fired of streets running with blood the hideous noise of shreeking and cryings out of women and children I remember Joseph us in his story of the Jewish Wars reports of Jerusalem when the Romans came against it and took it that the narrow streets of the City of Jerusalem was so filled with dead bodies that there was no passage and he saith That the streets ran with the blood of men and there were many things set on fire that were quenched with the blood of men and women that ran in the streets so dreadful was the Sword there and the number of those that were slain died in that time that the sword was stretch'd out against that one City he saith was Eleven hundred thousand because it was that time that the people came-up to the Passeover and then he saith it was that they were surrounded Oh! for the Sword to come to populous Cities is very dreadful And the dreadfuller it is the greater is the mercie of God to our Citie the Lord hath wholly delivered it from the Sword that it hath not come at all upon it If the Sword should have come to this City Oh! it would have raged indeed for this was the But of the malice of the Adversaries their furie it was reserved for this City Oh! but the Lord hath protected it it hath been the Citie of the Lord of Hosts the Lord hath commanded that no Army should meddle with it for hurt Isa 37. 33. 34. 35. I will defend this City saith God and I will save it for mine own sake Yea it is for Gods own sake indeed that he hath said to the Sword Go through the Land and indeed quite through the Land except this City and a few Counties about it as in Ezek. 14. 17. Or if I bring a Sword upon that Land and say Sword go through the Land c. The Sword hath even devoured from one end of the Land to another Jer. 25. 15. And yet this Citie preserved Oh! not only preserved but made a refuge and a succour
of him and did much regard what they spake yet they falling to sin and wickedness it 's just with God to bring their honor and esteem down to bring it into the dust and to make them vile and contemptible in the eyes of those that ere while did reverence them we find this threatned both to those in the place of Magistracy and in the place of Ministry For Magistracy in Job 12 21. He powreth contempt upon Princes God powers contempt though they had very great honor and esteem yet through their sin contempt is thrown upon them And then for those in the Ministry in Mal. 2. 9. Therefore also have I made you contemptible and base before all the people The Priests lips should preserve knowledg and they were very honorable those that were faithful but when they come to be partial in the Law that is when they come to turn the Word of God to their own ends it 's a remarkable Scripture that the Lord made them vile in the eyes of the people It was that they were partial in the Law that was a main thing that is they would handle the Word of God partially what they could get to drive on their own waies by they would improve that to the uttermost and turn the Word which way they pleased upon this though they thought to prevail that way and to get esteem of the people by this means yeâ— this was the thing that God threatens to make them to be vile and contemptible in the eyes of the people because of this When people come to discover this that men do indeed drive on their own designs and their own ends in the waies of God there 's nothing will take away their repute and their honor more Oh the great change that there is in the honors and esteem of men God for their sin casts them out and their names as vile men and women who have out-liv'd their honors even in the very hearts of the Saints Indeed when there is a change in an outward condition from prosperity to afflictions then wicked and carnal men will not regard those that they did honor before As in Job's case in Job 29. Job tells us how he was honored and regarded and reverenced where he liv'd in prosperity but when he was in affliction in Job 30. 1. Now those who are yonger than I have me in derision that 's a wickedness to change our minds of the esteem of men because of their prosperity or adversity it shews a great vanity of spirit and where the heart is right if one that hath been godly and in publick place heretofore and now God by his providence hath brought him down in regard of his outward estate yet he is to be honored still continuing in his integrity and holiness But now this is that which I speak of as a Judgment of God upon men when God casts out their names from the very hearts of the Saints and that worthily too when they shall be worthy to be look'd upon as dead carcasses though heretofore much honored and respected heretofore they were as Gardens that had many sweet Flowers excellent common gifts they had for which they were respected but now like Gardens over-grown with Weeds that no body doth regard As Houses that were hung with costly Hangings but afterwards pull'd down and nothing left but the bare walls so their gifts were very precious but now as those Houses having their Lord and Prince gone away there 's nothing but bare walls and it may be Mice and Vermine run up and down in those rooms that were hung so bravely So it is with many that had excellent gifts which were highly honored and esteemed of by people that knew them but now the hangings are gone now there 's nothing but Vermine running up and down in their spirits Oh! what a mighty havock sin will make in the honor and esteem of men Let men therefore take heed of trusting in their former repute for let them have done what they will heretofore yet if they depart from God their honor will be gone Men that are in place of Authority or in place of Ministry had need consider this point well for it 's a matter of great moment for men in place of Authority to keep up their repute and esteem that they may be the more useful and do service not only for themselves but that they may be of the greater use to do service for God And it is one of the great designs of the Devil to seek to cast dirt upon those that God doth use as Instruments for good Oh! it concerns them to look to it that there be nothing justly cast upon them It 's very observable how God remembers Ephraim a long time after to put dishonor upon him You shall reade in the Book of the Revelations where the Tribes are reckoned up in chap. 7. there 's only two Tribes left out Dan Ephraim Ephraim is not mentioned there by his own name but by the name of Joseph and the reason that is given is because those two Tribes were Ring-leaders in waies of Idolatry as Dan if you reade Judg. 18. you shall find him there a Ring-leader and you know the great change of things that Ephraim made in the Worship of God by Jeroboam's setting up of Calves and so afterwards sinnâ—ng in Baal and so the great dishonor that God put upon him afterwards When Ephraim spake Spake what What did Ephraim speak when he caused trembling All this hath been only from the general but what did he speak referring it to Jeroboam that was of Ephraim and so to the Courtiers that were with him these spake these two things and so caused trembling in the hearts of the people First When Jeroboam spake about the altering of the way of Government about the taking off of the ten Tribes from the house of David What portion have we in David and in the house of Jesse When this was mentioned then there was trembling it did certainly at first cause the peoples hearts to shake they thought it was a very great matter they knew not what would come of it What for to forsake the house of David and to have a change of Government in another way this caused many thoughts of heart and much trembling fearing that there might come very ill consequence of it When he spake there was trembling But he exalted himself Notwithstanding such concussions of spirit as there was yet Jeroboam went on in his way and would venture the worst let come of it what would he would on He exalted himself But then afterwards he sins in the way of his Idolatry and so his successors sin in Baal and then he died God struck him and his Familie and so the ten Tribes From whence our Notes of Observation are First That alteration in the matter of Government is a matter of very great hazard and difficulty men
Oh Israel thou hast destroyed thy self thou mayest thank thy self for all this The reading of the words I find to be somewhat different from what you have them in your books Calvin and many others read it It hath destroyed thee Israel And in the old English Translation wherein Beza's the Geneva Notes are there it is One hath destroyed them so the word may be read so as it must be made up with somewhat else Either One hath destroyed them or It hath destroyed them or Somewhat hath destroyed them as if God should say 't is not I that have destroyed them but as if somewhat else had done it Tremelius makes it up thus Thy King hath destroyed thee For so the words will bear to reade it to be made up with what the text and the dependance of other passages in the Prophet may help us to hath destroyed us so are the words hath what hath why your King hath dedestroyed you saith Tremelius Saith the Hebrews most of them your Calf hath destroyed you your Idols have destroyed you Aben Ezra your fained comforts hath destroyed you And Drusius he reades it Interogatively Who hath destroyed thee Your fulness of which vers 6. or your own heart and wickedness hath destroyed you The Greek thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall give help to the corruption of Israel so that though the words be read so diversly yet that wherein most agree it comes to the same effect as you have them in your books Your own wickedness hath destroyed you your s 〈…〉 ungodly Idelatrous living forsaking God and his 〈…〉 putting confidence in an arm of flesh that hath destroyed thee In Me is Thine Help Those words are somewhat different in the Original from what you have in your Books for there are two Inn's In Me In thy help so 't is in the Hebrew And you shal observe it that in your Books Is hath another character which notes that it is not directly according to the Original In Me in thy help Now in me saith Learned Drusius upon the text I am in thy help and thy help is in me therefore there is two Inn's In me In thy help that is I am in thine help and thine help is in me so in a way of elegancie he expresses it And it seems to be according to the intention of the holy Ghost Whatsoever help thou hast I am in it and thy help it is in me In me is thy help And Pareus he read it Against thy help and so supplies the word Thou hast rebelled against thy help Oh thou hast destroyed thy help Why Because thou hast rebelled against thy help And the words in the Original will bear this to be read against thy help But the other more full according to the general stream of Inerpreters and according to the words Thy help is wholly in me and I am wholly in thy help Thou hast destroyed thy self but thy help is wholly in me That shall suffice for the reading of the words Now for the several Truths that are to be here held forth to us out of the words First this Men would fain put off from themselves to God what evil is upon them Men naturally are loth to charge themselves with the evil that coms upon them It 's their ill-hap their ill-fortune their ill-lock or they could not help 〈◊〉 they did what they could and so think to 〈…〉 ll to God 't is for want of means for want of this or that thing that God did deny to them it 's because God put them into such and such a condition but never come to charge themselves but the Propet speaks here in a compassionat way Oh Israel saith he never stand charging it upon God thou hast destroyed thy self Secondly God knows how to turn all the evil upon our selves God knows how to right himself Though we may think to lessen our evil by putting it upon God God will turn it all upon our own heads and make it out to all the world that we were the cause of al the evils that were upon us both temporal evils and all the evil that shal come upon those that shall perish eternally it will be one of the great works at the day of Judgment To make it out to men and Angels that all the misery that comes upon the damned it is from themselves and their Consciences will acknowledg it and God wil be cleered before all it will be found that the cause of mans perdition it is not the Decree of God Gods Decree it damns none It is their Sin that damns them not the Decree The Decree of Reprobation it is but the leaving of men to be dealt withal in a way of Justice whereas saith God here 's a company I am resolved to magnifie my Grace upon to all eternity Whatsoever comes between to hinder it I am resolved that these shal be the subjects for me to exercise my Grace on toal eternity that 's Election But there are others that I wil have to a way and course of Justice they shal have what they earn and no otherwise so that the Decree is not the cause of mens damnation their sin comes in between that and their damnation so that they destroy themselv 〈…〉 Secondly It 's not the infusion of any evil into them You will say 〈…〉 n comes in between Decree and Damnation But how comes sin in Certainly not by any Infusion from God 〈…〉 t comes in by man himself man himself is the author o 〈…〉 Thirdly It is not by any coaction You will say Though sin is in men for the cause of it yet men cannot help it man cannot but sin Now to that First God made man in such a condition that he might not have sinned and though there be a necessity that man fallen cannot but sin yet it excuses not this necessity He sins as freely as if he could do otherwise Men though it 's true through their fall they cannot do that that is good they cannot but sin Eyes full of Adultry that cannot cease from sin as the Apostle saith of some yet they sin as freely as if they had power to keep from sin It 's that that pleases their wills it 's that that is sutable unto them It 's true that the Saints in Heaven they cannot but glorifie God but yet they glorifie God with freedom too they are so set in an estate of glory as they cannot sin but yet they honor God freely that is They do that that 's sutable to their own spirits in the honoring of God if so be that there be a necessity of sinning from mans fall Yea 2. From a judicial act of God in giving men over to sin yet that 's but in a way of punishment for former sins and they bring this upon themselves so still they destroy themselves Every sinner that perishes murders himself And all
reade the story in Samuel when God did but thunder from Heaven Oh! then we have sinned and when they were under oppression then Hosea could speak freelie and plainlie to them Where is your King and where are these men Men will not hear so long as they do not suffer If men be once set upon a way and have their Estates about them and countenance from great ones speak what you will against their way they will not hear you but let these men smart for their way and find by experience the evil of it then you may speak to them and say Do you think now that it was wiselie done that that you were so eager upon do you think you dealt well for your selves Oh then they will be readie to say I confess I did not think so seriouslie of those things before I lookt onlie upon that that appeared for the present and now after-wit is bought although it be dear I see cause now to repent of what I have done My Brethren Surelie Kings and Nobles are great blessings of God when they are good you see I have not strain'd in the least thing but held forth to you what the scope of the place is Let none go away and say that I enveighed against Kings or Nobles certainlie in themselves they are great blessings of God and we must acknowledg it fitting to have a difference between man and man It 's a slander that is upon a sort of people As if they would have all things to lie Level and one to have as much horer as the other God forbid we should have such a thought Let us give honor to those whom God would have honored and never envy nor grutch at their honor if God pleases to send those that are good I say they may be great Instruments of great blessings of God to us But now mark the verie next words that follow in the Eleventh Verse They would have a King VER 11. I gave them a King in mine anger and took him away in my wrath THEY were readie to say Why do you thus blame us for our eager desire Did not God approve of it God himself was content we should have one God himself chose our first King Saul and he appointed Samuel to anoint him And if you understand it of the other King Jeroboam for so Interpreters go they might say and Jeroboam also Did not God foretel by the Prophet that Jeroboam should have ten Tribes and did not the Man of God tell us that this was from the Lord and therefore why should you so much upbraid us about our Kings it is the mind and will og God that we should have them The answer of the Prophet is It 's true God did give you a King and God did appoint Samuel to anoint him and God did foretel that Jeroboam should be King over the ten Tribes Yea but it was in his anger he gave you one indeed but it was in his anger you were so set upon it that you would have one if you will take him saith God and take him with all that shall follow after so that it was as one speaks rather from an angry God than from a God that was intreated by them in a way of Prayer There are many exceeding useful Observations here which time will not give leave to go through all even from the first part I gave them a King in mine Anger Saul and Jeroboam was given in anger those primarily as a punishment of their sin Saul was given as a punishment of their sin in rejecting Samuel and in their disobedience to Samuel and the way of Government that they had then And Jeroboam was given as a punishment of their sin of Idolatry that was committed in Solomon's time as also of their Rebellion and Apostacie And yet it 's said that God did it The First Note may be this That God may have a hand in things wherein men sin exceedingly They sin'd in geting a King they sin'd exceedingly in setting up Jeroboam and yet God hath such a hand in it as he saith he gave them these things I remember Mr Calvin hath an excellent Note upon this very Scripture And I rather name it because the Adversaries would cast that aspersion on him That he held that God was the author of sin Saith he From this place we learn That God doth so exercise his judgments that whatsoever evil there is it is to be ascribed to men whatsoever good to himself God seems to direct this work wholly to his own Providence from hence let us learn soberly to admire the secret Judgments of God neither let us imitate those impure dogs Impure dogs what are they that do therefore grin and bark at God because they cannot understand how God doth use wicked men Because they understand not this they conclude that God is the cause of sin He cals them the impure dogs because they understand not how God doth work in making use of wicked men that God is the author and cause of sin His spirit was was much against this and therefore it was an extream slander upon him as if he should hold such an opinion That 's the first God may have an hand in things wherein men sin extreamly and yet he remain holy Secondly Things that are very evil yet may 〈…〉 esent success It was a very evil thing for them to desire a King at this time and likewise for the People to rend from the house of David yet both of them had success according to their own desire Let us learn for ever not to judge of the goodness of a thing by the success of it Say some I 'le warrant you we will have this and if they get what they desire they think God approves of it They may desire a thing and be set upon it and though much be said to the contrary yet they may drive on their designs and prosper in it But this is no argument that God owns it as good never judge of things by success And then the Third point and that wil require some time indeed to speak to and that is That Gods gifts are not alwaies in love I gave them a King saith he but in mine anger Gods gifts are not alwaies in love no they are in anger many times Reade but the 11. of Numbers 18. 20. you shall find there of God giving people their desires He lets them have them but how Say thou unto the People Sanctifie your selves against to morrow and ye shal eat flesh for ye have wept in the ears of the Lord saying Who shall give us flesh to eat Therefore the Lord will give you flesh You have wept and cried saying Who shal give us flesh The Lord wil give you flesh And ye shall not eat one day nor two daies nor five daies neither ten daies nor twenty daies but a whol month shal you eat it til it comes out at your
their Judges generally were good and guided them in Gods waies but the Kings did not so For the Kings of Israel were none of them good from the beginning of them to the end Oh unthankful wretches that they are so eager to have another condition never minding nor blessing God for what they had forgetful of all the good that ever they had Samuel could appeal to them Whose Ox or Ass have I taken he judged righteously in his judgment But they forget all Gods goodness and mercy towards them and must now be in another condition Oh! consider of this you that desire new conditions be not you unthankful for what you have had if you be so eager to have more so as to forget what you have had if God should send you more your case is like to be worse than now it is If one should go and take meat to eat befor he hath digested what he eat before he hath fill'd his stomach but there comes new dishes to the Table that pleases his pallate and he falls upon that and eats more and more but that doth not nourish him but turns to evil humors and so doth him hurt but if he would stay till he hath digested what he hath eaten before then he might eat and have good nourishment And you that would fain have more and more have you digested what you have had are you thankful for what you have had hath God had the glory of what you have had before then if God gives you any thing you may have comfort to your souls that it comes out of love Further When men desire new things out of distrust of God and make such conclusions of unbeleef Surely if God should not grant such and such things unto them then they are lost and undone and there 's no way in the world to help them and their desires are put on by distrust Whereas my Brethren Gracious desires are put on by faith it 's the prayer of Faith that doth â—ood it is Faith that doth inflame gracious desires that are sent up to God they are sent up by the strength of Faith and not the strength of Vnbeleef It is the strength of Vnbeleef that makes the desires of people so strong as they are as thus These people desir'd a King Why because they could not trust God to have but only Judges as they had before Samuel was an old man his sons were naught and they see themselves in a hard condition yea but now seeing God had nor spoken to them about a new Government they should have had it from God if they had it at all God should chuse them one but they thought that they must have one to go before them in their Battels or else their Battels would miscarry and they saw the Princes of the earth they went before their Subjects in their Battels and therefore they would be like unto them and durst not trust God in that way that they were in before and therefore it was in wrath that God gave them their desires Yet further If when God changes our condition we bring the sins of our old condition into our new we can have no comfort then that it is out of love our care should be when our condition is changed Oh but what were the fins of my former condition what were the sins of my afflicted my low condition let me take heed that I do not bring those corruptions into my new condition And then lastly If we seek to attain our desires by unlawful means certainly that is curs'd If God doth let us prosper in waies that are unlawful in themselves we cannot beleeve that what we enjoy comes out of love but out of wrath I was the willinger to enlarge this Point because of the great usefulness of it Now then by way of Corallary by all that hath been said First Learn we then from hence To take-heed that we quiet our selves in our desires be not too earnest in your desires remember that Scripture 1 Cor. 10. 6. Now these things were our ensamples to the intent we should not lust after evil things as they also lusted It hath reference even to their lusting for their Quails it was call'd lusting after evil things though the things themselves were good yet because of the way of their lusting it made them evil to them these are for our ensample because we should not lust so as they lusted Oh! when you reade but that 11. of Numb and the 78. Psal and there find how they lusted after evil things and how the wrath of God came upon them when they had their desires satisfied let these be ensamples for us that we take heed of lusting so And so when we reade of their desires so after a King and what they met withal when they had him I say it should teach us so far to moderate our desires as to labor to regulate them by the Word of God and not be headie in them but to order them according to the mind of God And then the Second is this Let us by all that hath been said learn to prepare our hearts for what we have and to seek proportionable grace for any thing that we do desire Treasure up this lesson when thou wouldest have a mercie from God Oh seek proportionable grace and prepare for the mercie Thirdly learn this Lesson Be not too much exalted when thou hast thy desires satisfied Me thinks this Point might be as a prick to prick the bladders of the pride of mens hearts Oh! take heed though you have prospered according to your desires Saul prospered a great while and yet it was in wrath Certainly there 's no great matter to be expected from such things as we may have in Gods wrath and therefore no cause to be exalted Fourthly Learn from hence Never to draw any arguments of Gods love by satisfying your desires in outward things It is a vain conceit of people to think thus God loves me why because I have desired such and such things and God hath given them to me If a man were to go and chuse a Wife if he knew her face were painted would he conclude Surely here 's one of an excellent complexion No he would rather suspect it truly the argument is as good That this womans complexion and the constitution of her body is whole and good as that argument that my condition is good because God satisfies me in my desires Fifthly draw this consequence likewise Learn never to envie at any men that have their lusts satisfied there 's little cause that you should envie them If you should see a man that loves Wine and you knew it were poisoned And a man that hath a Sattin Sute and you know it hath the Plague in it there were no cause of envying such a man a Leather Sute were a great deal better God satisfies men many times but it is in
Excommunication see Difference Excuses Excuses of deceiptful dealers 319 Mens excuses 515 F Faith Faith see Church Encouragement Root Faculties Faculties see Love Families Families see Imperiousness False False see Encrease Fill Men fill themselves with sensual things 445 Forced Forced see Blows Wives Folly Folly of Apostats 307 Form A form of answering to Gods call 128 Forgiveness Healing with forgiveness a sweet Mercy 95 Free see Grace Free grace of God to our Ancesters 222 Fruit To understand the Scriptures is a fruit of love 20 Fruit see Way G Gift see Ministry God Gods great design is to magnifie free grace 25 God deals gently with his people 53 Gods great design in the Gospel 70 God deals roughly with the great and graciously with the grieved and oppressed 500 God will be a Lyon to them that forget him ibid. Why God compares himself to a Leopard 502 God is to be preached as terrible 508 God see Christ England Know Trembling Help Healer Merciful Godly heart Godly heart see Difference Good Good see London Company Good Cause Good Cause see Success Goods Goods ill got the third Heir enjoyeth not 319 Government Government see Church Guides Guides their changeableness 31 Guiding Why the soul needs Guiding 32 H Hear Hear see Reverence Healing Healing see Forgiveness Healer God will be acknowledged the Healer of his people 40 Help God delights to Help men in misery 519 High minded Why the rich are apt to be high minded 459 Honor Honor of our inferiors must be preserved 55 God hath little honor in the world 132 Hope Hope see Wind Host Host see People Humbles What humbles most effectually 287 Hurtful Hurtful see East Wind. I Jacob What God spake to Jacob at Bethel 264 Jacob's mean condition 356 Jacob's flying into Syria 358 Why Jacob is sent away so meanly 359 Jacob hath the blessing renewed at his going away 359 Why Jacob served seven years for Rachel 394 Jehovah Jehovah what it infer's 273 Jehovah what it should mind us of 274 Jehovah what terror is in the Name 291 Jehovah what Consolation in the Name 292 Jehovah see Excellency Jews One of Gods special Covenants with the Jews 427 Ill-got Ill-got see Goods Image Image see Wrath Imitate Imitate God in resisting temptations to sin 149 Immoderate Immoderat desires to be taken heed of 537 Imperiousness The Imperiousness of some in their families 416 Increase Whence such Increase of false Doctrine 205 Increasing see Lyes Inferiors Inferiors see Honor Ingratitude Ingratitude see Perverse spirit Insolent Insolent see Bass Israel What a child Israel was 3 Wherein Gods Love to Israel stood 4 Israel see Mercy Instances Instances of the working of Gods heart towards England 148 Instruments Instruments see Abuse Iron Iron Tools unfit to build God's Tabernacle 343 Israelites Why the Israelites would have a King and Princes 530 Judgment It may prove a Judgment to invent a way to satisfie Conscience 211 Judgment when to be Executed 300 Judging Judging see Error K Kingdom Kingdom see Troubles King King see Israelites Kings Kings see Caution Kissing Against kissing the Book in Swearing 443 Know What it is to know God 447 L Labor Labor see Prevailing Language The Language of the sin of Apostacy 409 Law Saints not under the Law 11 Liberty What use we should make of Liberty 96 Licentiousness Licentiousness see Evils Lives Lives how to compleat the comfort of them 10 Leopard Leopard see God Lyon The Lyons property 504 Lyon see God Little A little of Spiritual things serves mens turns 455 London Gods mercy to London all this War 114 London's good is to be labored for 115 Love Gods Love doth not find but make the person lovely 8 Love commands all the souls faculties 64 The Love of Christians formerly compared with our divisions 72 Love see Persons Children Fruit England Love see Superiors Convince Notes Magistrates Love see Servants Sanctifies Overcomes Love see Relations Element Lyes Several waies of encreasing Lyes 206 M Magistrates Magistrates must deal by Reason rather than by Violence 51 Magistrates should govern by Love 76 Mark The Mark of the Beast 313 Marriage Marriage founded on consent 391 Married condition Married condition see Blessing Mean condition The mean condition as well as the greatness of our Ancestors is to be regarded 392 The mean condition of Moses 396 Meditation A Meditation for passionate spirits 464 A Meditation ser Trades-men in London 469 Merchant Merchant see Canaanite Mercie Gods mercy towards Israel is a Type of his waies with his people 8 Mercy when to be shewn 299 Mercy see Carnal props London Plea Affliction Merciful hearts neerest to God 173 Ministers Ministers pattern 35 Ministers must convince not scare men 51 It's Ministers duty to open Gods Love 66 Ministers should be wary in using tartness 150 Ministry The Ministry a magnificent gift 346 Why men profit no more by the Ministry 345 In chusing our habitation we should have regard to a good Ministry 347 Monopoliz To monopolize Commodities is oppression 313 N Necessary Necessary see Truth New New Officers see Pride Notes Notes to know whether it he Love or Hatred by all that is before us 540 Note of Peprobation 3â—â— O Obstinate Obstinate see Devil Oppression Oppression of others after deliverance from oppression is a great evil 97 Oppression see Deliverance Monopolize Oppression see Conscience Trading Evil. Opression see Under-trades-men Overcome Gods Love overcomes all unworthiness 84 Outward Outward Comforts see Thoughts P Pardon Pardon see Restitution Parents Parents and Masters must use more conviction than correction 52 Particular Particular persons should remember Gods ancient Love 7 Particulars affect most 294 Passionate Passionate spirits see Meditation Peace A blessing for them that hastens peace 112 People Gods People are his Host 272 Perseverance Perseverance why more frequent under the Gospel than under the Law 69 Perverse A perverse spirit the punishment of ingratitude 401 Piety Piety raiseth the heart more than Pride 126 Plea The plea of Justice and Mercy 140 Popery Popery see Beginning Posture The posture of a Congregation 417 Prayer Prayer see Encouragement Priests Priests see Vanity Preserve Preserve see Honor Prevailing Prevailing recompenceth all our labor in seeking 242 Pride Notes of pride in some new Officers 461 Priviledg Priviledg see Saints Procession Procession see England Profit Profit see Ministry Promise No command in the Gospel without a promise 91 Prosperity Many Saints worse for prosperity 453 Prosperity see Exalted Proud Proud men see Vanity Providence Things accidental are under providence 18 Provoke How we should provoke one another 464 Provoking Provoking God see Aggravation Provoking sins expressed 465 Punishment The punishment of Apostacie 409 R Reason Reasons of Jacob's taking his brother by the heel 219 Reason see Magistrates Use Relations The love of all Relations in Gods Love 85 Religion Religion see England Reformation Reformation see Awaking Recreation Times for Recreation to be allowed to Servants 101 Repentance Repentance a Gospel-Grace not of the Law
66 Reproach Reproach see Apostacy Reprobation Reprobation see Note Dangerous sign Restitution Why no pardon without Restitution 320 Scripture for Restitution 321 Repute Repute not to be trusted 421 Reverence We are with Reverence to hear the Lord speak 416 Rich Rich see High-minded Root What 's the immediate Root of Faith 177 Rule Rule for matter of Meditation 7 The general Rule of Worship 437 S Saints Priviledg of Israel refer to the Saints 11 Saints see Law Affliction Prosperity Satan Satan's great design 71 Sanctifie Gods Love sanctifies all things 84 Scare see Ministers Scripture What the Scripture presses much 297 Scripture see Restitution Self Wherein self appears in sin 512 Self destruction see Aggravation Sensual Sensual things see Fill. Servants Servants should love one another 76 Servants see Recreation Sign Sign see Carnal heart Similitude Similitudes what and how to be used 350 Sin Sin see Imitate Sinner A sinners duty 340 Soul Soul see Guiding Spirit Gods Spirit grieved only by the Saints 89 Spirit see Church Gods Spirit bitter to some 406 Slaves Gods Sons slaves for a time 14 Slavery God hath his time to call his sons out of Slavery ibid. Spiritual Spiritual things see Little State The State of the Saints is very secure 154 Steps The steps of Apostacy 432 Stout The Character of a stout heart 107 Stratagem Stratagem see Devils Success Success no note of a good Cause 536 Superiors Superiors should win by Love 74 Superstition Superstition see Beginning Suspense Suspence a cause of great evil 123 Swearing see Kissing the Book Sword For the Sword to be in a City a sad thing 113 T Tartness see Ministers Terror see Jehovah Terrible see God Their see Arabian Thoughts Gods Thoughts from eternity concerning his Elect 79 What thoughts we should have of outward comforts 456 Time see Slavery Tools see Iron Trading Oppression in Taading a great evil 313 Tradesmen Vnder Tradesmen to oppress is wicked 314 Tradesmen see Meditation Trembling Trembling due to God 416 Trembling see Alteration Tribes see Confidences Troubles Great troubles at the raising of Christs Kingdom 184 Truths Truths not necessary to be imposed 98 V Vanity The vanity of proudmen 445 Priests may be vanity that seem to be much for God 352 Vindicate How the Saints are to vindicate Reproaches 410 Violence see Magistrates Use The use of Reason in Religion 440 W Wait How we are to wait on God 303 Why we should wait 304 Way To be guided in our way is a fruit of Love 32 The way to Vniformity 70 A way of Holy Revenge 108 Gods waies not our waies 118 Weeping Weeping not sutable to a high Spirit 247 Wilderness Wilderness see Conduct Wind Creature-hopes are but winde 202 Wives Wives or Husbands not to be forced on Children 390 Word Word see Drawn Work Work see Chief One Work of the day of Judgment 511 World World see Honor Worship Worship see Rule Corruption Wrath Proneness to wrath not Gods Image 150 Y Yong Yong see Confident Z Zeal All men should shew Zeal 〈…〉 r God FINIS Heb. The scope of the Chapter Where the Chapter ends The cohâ—eâ—ence Obs 1. Tota Scriptura hoc praecip 〈…〉 è agit ne dubitemus sed certo speremus 〈…〉 danâ—u credamus Deum esse misericordeÌ„ benegnum patientem Luth. 〈…〉 Rom 9. 11. 12. The phrase opened Excussâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat eum qui crebâ—ò sugum parentis vel Heri excutit quamvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ternov in 〈…〉 c. What a child Israel was Ezek. 16. 1. c. applied Wherein the love of God to Israel stood Obs 1 Jer. 12. 7. Obs 2. 〈◊〉 3. Gods ancient love to England An instance of it England the first Nation in the world that God chose for the embracing Religion by publick Authority Lucius of England is said to be the first Christian King Centur. Cent. 2. Cap. 2. Tit. de Propagation Ecclesiiae 〈◊〉 J. Balai Catal. Who also by publick Authority established Christianity about the year 169. Lucius in lucem prodit de patre coello J. B. Author primus apud Britones Religiones erat Rossaei Britania God remembers the kindness of Englands youth first love Particul persons should recal Gods antient love unto them when they were children A Rule how we may never want matter of meditation Obser 4. Obs 5. Gods waies of mercy and affliction toward Israel a type of his waies toward his people in all ages Gods love doth not find but make the person lovely Object Answ How to know whether God will love us or no Obs 6. Youth What will compleat the comfort of our lives Jer. 2. 2. How we may know whether God loved us when children Nimis serò te amami Aug. Exod. 4 22. Jer. 31. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs 1. Priviledges of Israel refer to the Saints Malach. 3. 17. Saints therefore not under the Law Psal 89. 30 31. c. Obs 2. Jer. 2. 14. Use Obs 3. The Church one in Faith Spirit Babtism c. Eph. 4. 4 5. not in outward incorporation and visible Government Obs 4. Jer. 12. 17. Deut. 32. 10. observed Gods Sons slaves to Satan oft-times and for a season And to wicked men which is the admiration of Angels God hath his time to call them out of that slavery Obs 5. Exod. 12. 42. Applicat to England The Text as cited Mat. 2. 15 further expounded Hierom Matthew's interpretation seems strange to some * See Bucer on Matth. 28. P. 197. shewing that the Apostles allegations of Scripture were not proper unless to such as the holy Ghost enlightned to see the mystical sense of them and except we shall say that those Expositions were received things in those daies as are among the Jews now the Chaldae paraphrase expounding many places of Christ which according to the Letter have another sense and this perhaps may be the saâ—er to affirm because else it may seem the Apostles could not so well have charged the Jews with Obstinacy as Act. 13. and Chap. 28. and else where Opinions about the place in Matthew Junius in loc Paralel lib. 1. Paral. 6. Isa 2. 9. Isa 9. 6. 3. preferred so Hierom on Hos 11. 1. expounds it Exod. 12. 46. and Joh. 19. 36. compared Things accidental are under providene Great things intended of God by smal 2 Sam. 7. 14. Heb. 1. 5. compared also Obs God som way or other aims at Christin all his works which to see wil be one part of the Saints glory A similitude A fruit of Gods Love and of Christ's Spirit to understand the reach of God in Scripture A comfort to the Saints in their sufferings that they have a conformity with Jesus Christ by them Those that fly with their children The danger and length of Christs flight into Egypt The inward tentations of the parents 〈◊〉 Christ in thei 〈…〉 flight Expos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 2 Cor. 5. 4. illustrated Calvin in
4. 8 9 10 11. The Ministry a magnificent gift Chrysostom how esteemd in his Ministry In choice of our habitations we shold have respect to a good Ministry Obs 3. Obs 4. Use Expos Exponit Deut in verbo similitudinem sui hoc est pingit voluntatem suam Luth. in loc Obs 1. Effectual preaching Obs 2. Pet. Martyr on John 20. See the Life of Galeaciâ—n What Similitudes should be used and how 1. 2. 3. Obs 3. Obs 4. Gilead Gilgal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ququam hic c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregular Vid. Buxtorf in Lexic Heb. Expos Note Let the Learned note Obs Expos 2. Amos contemporary with Hosea Obs 1. Expos Obs 2 Applic. to Reformers in England Expos 1. Expos 2. Dij terminalis Procession-Weeks in England Expos 3. Scope 1. Expos Iacob's mean condition Scope 2. Scope 3. A further Exposit of the Text. Iacob's flight into Syria 1. 2. Note How Isaac sent Iacob away 1 Note 2. Why sent away so meanly 1. 2. The chief reason Kindred Parents or Guardians may not force Wives or Husbands upon Children Gen. 29. 27. Expounded Note Marriage founded on consent Quest Answ What is the blessing in a married condition Which they should pray for Obs 1. Let the Nobility Gentry note Plato said all Kings came from Plow-men and all Plow-men from Kings Obs 2. Applic. 1. To Servants that are in hard service 2. To those that are out Obs 1. Obs 2. Non tam longo tempore servivit Jaacob ut haberet Socium vitae cum qua perpetuò rixaretur tanquam scholam omniuÌ„ virtutem Matrimonium cupidè ingressus est Luth. in 〈◊〉 Why Iacob served the other 7. years for R 〈…〉 Obs 3. A childs great disobedience 1. 2. 3. Cohaerance Moses his low condition Obs Reason of the Text. 1. 2. 3. Cyril Obs 1. Applied to England Obs 2. Difference of God's working for his People and for others Reas 1. 2. Use Obs 3. Obs 4. Let some note this now as others had cause to note it formerly Note The aggravations of this sin 1. 2. A perverse spirit the punishment of ingratitude Cohaerance Expos 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithpael Exaltari Graec. Ezek. 3. 14. in Excelsis suis Calv. c. Expos 2. The particular intimation of the Text. Obs 1. Obs 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The aggravation of provoking God Wherein we may provoke Against provoking one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A MeditatioÌ„ for passionate spirits Gualter Simile Note Obs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Provoking sins 1. 2. 3 The Spirit of God bitter to some England now more guilty of bitterness tean ever Rev. 8. 11. alluded to Aggravated Text. Expos Obs Obs Tâ—â—msire fecit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos Quest Answ Apostacy brings a reproach upon Gods waies * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simile The language of the sin of an Apostat How God usually punisheth them The reproach of the wicked How tho Saints are to vindicate reproaches Expos Obs Use Iulian the Apostat The pointing of the Text. Joshua Jeroboam Chald. paraphrase Expos 1. 2. Base spirits most insolent Obs 1. Use for Inferiors We are with reverence to hear the Lord speak Obs 2. The imperiousness of some in their families Trembling due to God The posture of a CongregatioÌ„â— Expos Pareus Obs 3. Psal 77. 14. Observed Obs 4. Obs 5. Verified in 1. Magistracy 2. Ministry Note Note Simile Use for Magistrats and Ministers that have bin of Repute Revel 7. 8. Explained See Mr Mead in loc Expos in partic What Ieroboam spake to cause tremling 1. Alteration of Government Expos Obs 1. Obs 2. Note Obs 3. Use Caution Expos 2. Obs 1. Episcopacy A fit simile Obs 2. Obs 3. Obs 4. Obs 5. Mat. 24. 28. Interpreted Note Obs 6. Troja retineus Palladium inexpugabiles manebat A Caution One of Gods special Covenants with the Jews His way with them Obs 7. Ahabstime Expos Obs 1. Note Mobile vulg 〈…〉 Expol. Obs 1 An apt simile Obs 2 Obs 3. Simile Simile Obs 1. Simile Simile The steps of Apostacy 1. 2. 3. A story related by Dr. Preston 4. Common Comforts 5. 6. 7. 8. 9 Note 10. 11. 12 Difference between the Churches excomumnion and Gods Note Yong beginners Use for the Saints Obs 5. The General rule of Worship 1. 2. The beginning of superstition 1. 2. Ceremonies Popery Use to Reformers Expos Tertull. de Idolataria cap. 4. 6 7. Silver Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dolorei terriculamenta The Cause of corruption in Gods Worship The root of that evil Hoc agitur de cultu Dei in quocessore debet quicquid est prudentiae quicquid est rationis in hominibus quicquid consilij omnes coâ—â—um sensus naÌ„ si hic tantillum fibâ— er 〈…〉 tunt nibil aliud 〈◊〉 à m Dei cultum vitiant Hic principiuÌ„ est vitè colenâ—â— Dei ut â—omines â—â—ulâ—â—ant neque permittunt sibi sapere s 〈…〉 tantum preleâ—nt aurem Deo Hic damnat quicquid arridet judicio hominum vel rationi Calv. in l c. Non-conformists The use of Reason in Religion Text. Expos Obs Isa 29. 13. Observed Fulfilled in England of la. e. Note Expos Applic. Text. Expos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G 〈…〉 Tertull. Lactant. Just lib. 1. cap. 21. Ge-Hinnom In valle filioruÌ„ Hinnom HinnoÌ„ 〈◊〉 Nahem Genuat Rugijt from whence Gehenna * Adorare ad os Applic. Obs Use Against kissing the Book in swearing Expos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gluma palea temissima Obs * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat Foramen in Judaeâ non fueruÌ„t tables camini qualibus nos hodie ultimur sed Feuestrae superiore parte domus vel in pavicte quemadmodum bodie in Norwegiâ Sueciâ Tar 〈…〉 ov in loc Obs Use Expos 1. Obs Expos 2. Expos 3 See Luth. in Gen. 27. Expos 4. Obs Text Expos Obs What it is to know God Obs 1. Obs 2. Text Obs 1. Obs 2. Obs 3. Obs 4. Obs 5. Obs 6. The Excellency of Gods saving Quest Answ Obs 1. Obs 2. Obs 3. Obs 4. Obs 5. Expos Gods knowledge conduct of the People in the wilderness Obs 1. Use Obs 2 Obs 3. Obs 4. Obs 5. Expos Obs 1. Applic. None of the Saints worse for Affliction many for Prosperity David Text. Expos Note Prov. 23. 5. Noted What thoughts we should have about enjoying outward comforts 1. 2. 3. 4. 5. 6. 7. 8. 9 10. 11. Note Text Difficile est esse in Honor sine Tumore Bern. Why the rich and great are apt to be high minded 1. 2. 3. 4 5. Note Psal 35. 16. Noted Deut. 32. 33. Applied Notes of the pride of some new Officers 1 2. 3 4. Psal 73. 8. Observed 5. 6. 7 Why we should not be exalted by prosperity 1. 2. 3. 4. An apt simile 5. 6. 7. 8. 9. Job
only against them and make it appear that that 's the work of their spirits meerly to oppose them and not under such a pretence to make other things that yet they cannot make appear to be false to make them appear to be odious and monstruous meerly by shufling them together among such horrible and damnable lyes That 's for false Doctrine And then secondly Thy encrease lyes and desolation that is lyes against the Prophets of God against the Saints and against the Waies of God And certainly there was never the like multiplying as there is at this day in this sense too men carry their multiplying glasses along with them up and down at first a lye it 's like a stone in the water you know a stone first cast in makes a little circle and then that another and that another and every one greater than another And so it is with many lyes at first they appear not so great but that makes another and that another and that another and so they grow greater and greater and that exceedingly there 's many waies of multiplying and encreasing lyes First by carrying about reports and so make one lye to become many And then a Second way is by misreporting of reports that is by putting reports into another dress according to what men themselves apprehend and that which is a truth when it comes to be examined nakedly yet they will being put into another dress and such and such things laid together in another way than they were at first they will seem to be very false This is a way of multiplying lyes Thirdly by adding to reports every man according to his spirit draws consequences and when he hath drawn them he makes them to be part of the report and so makes it to be the Original as if it were the Original whenas it is but the Comment and so lyes comes to be multiplied Fourthly by inventing new ones they come to encrease and multiply because such and such falshoods will not do the feat more shall then be added to them Fifthly they encrease and multiply by maintaining lyes by lyes as if men be engaged once in a business they must defend themselves If once they have misreported a thing there 's no help for it but now it must be defended one way or other somewhat must be done to defend it as 't is many times so in your servants a Servant hath done a thing amiss well this Servant seeks to cover it by a lye and when once he hath told one he must tell a great many more to defend that one and thus it is with men And truly my Brethren seeing that this Scripture doth so by providence come in our way let me speak thus much to you from it It is one of the strangest things that ever was in the world that there should be such strange reports of things that are matters of fact yea that one Godly man or company of men should say one thing and others that we think Godly men should say quite contrary and both in matters of fact I say 't is that which would make men stand amazed as much as ever any thing that fell out in any age to consider of it for there is no sin that is more against the ingenuity of a gracious heart than a deliberate lye to speak against a mans knowledg and against a mans conscience this sin is against the ingenuity of a gracious heart as much as any sin and yet even such as we think to be godly and gracious even reporting so quite cross what shall we say to this Austin hath such an expression of his to a friend that writ to him about the telling of an officious lye he answers him again No he must not tell a lye no not to save the whol world Now what a difference is there in the hearts of men in these daies Truly I do not know a greater temptation to Atheism at this day than this is for what will men think There 's such Religious men speak thus and others that we account as Religious as they speak quite contrary Is there any Religion in the world We see so much contradicting one against another surely one side must be false It 's that that I am verily perswaded is the cause of much Atheism amongst us and if God be not pleased to prevent one way or other it will open a wide door to Atheism in the Nation But therefore those that would fain get this stumbling block to be remov'd and do not rejoyce at it as some do some there are that rejoyces at these things there 's nothing more pleasing to them when they meet together whereas they should be matter for our humiliation we should mourn for them to see how God is dishonored this way and what abundance of hurt is like to come to souls by this means But now therefore a little to quiet our hearts so as we may not be endanger to turn Atheists by it let us consider from whence this comes that so many lyes should be encreased and multiplied For First Consider though one saith this thing is so and the other faith it 's quite contrary yea but it may be that both sides do report according to their own apprehensions of things and apprehending things in a different way having divers principles both of them may think they are in the Truth and yet one may contradict the other because they may speak according to their apprehensions on both sides for it is very much according to the principles of ones spirit in any thing especially if a business hath many things depending on it and there are many circumstances to be laid together then according to mens apprehensions and their principles â—hey will lay things together so as may best sute their principles and others will say things together so as may best sute their principles and so both of them may think they are in the Truth and contradict one another and yet neither of them speak against their consciences this possibly I say may even be among good men And then sometimes the reason of contradiction it is because men do not speak from their own knowledg but they are ready to speak from others and are so confident in others whomsoever men love when they see men to be of their side and way they are very confident in their rports and so speak it not from being Eye-witnesses themselves and so they may come to contradict one another and not go against their own consciences Reports are cross one to another and this is the evil indeed of giving credit to reports and of running away too suddenly with them But though it be an evil in men yet it comes not from this of speaking against their consciences And then a Third cause it may come from this That when men report they do not report all Reports are cross one to another
yea but did you hear all or do you report all It 's a great matter when a man will take one piece of a thing and make a report of it and not all another man may come and report the quite contrary whereas if all were brought together there might appear some agreement and perhaps they would be both of the same mind if the whol series of the thing were laid before them bring things to the Original and then you see how they agree as now sometimes in Scripture there are divers readings yea but now by the bringing divers Translations to the Original we come to see what an agreement there is And so it is with reports bring them to the Original and so you may come to help your selves and see what agreement may be made And then further Reports may be are cross but the crosness of things may be in mens memories rather than in the things themselves I say meerly in the memory and people do not in all things that they speak say why I remember thus or I remember this is not expressed but sometimes the very nature of the thing carries it so My Brethren therefore take heed of spreading reports to the dishonor of Religion And Secondly If you hear any false things that you think surely this must be a lye rather go to the party or get some that are acquainted with them to go to them to see whether they can satisfie you in the thing there 's many men that stand and wonder at such a report whereas if they or any friend for them would but search out the thing they might have such a plain history of the things related to them as should fully satisfie them as they should say there would be no such matter at all so that their apprehensione would be changed presently But so much concerning encreasing of lyes in regard of reports But then there 's a Third thing here That is Encreasing lyes in regard of Practice still following after new vanities if they find not satisfaction in one they are not mov'd thereby to seek the true God that they may have satisfaction but seek to have satisfaction in other things Oh! let 's consider thus I find no satisfaction in this yea but is it not because I forsake the Lord God in whom there is all satisfaction let me repair to God and in him I shall find satisfaction No but they take another course I have not satisfaction in this thing then I 'le seek to have satisfaction in another thing and so they go from one false way to another and encrease lyes in this sense I will have new devises to shift off Truth the consciences of men will not be put off with old shifts they have satisfied their consciences a while with one shift yea but conscience will not be put off long with that but they must have another and when conscience comes to apprehend the weakness of that then it must have another Oh take heed of being inventive for the satisfying of conscience It follows They have encreased lyes and desolation Men when they imbrace their own vain conceits and hopes and false waies they think they have gotten a great catch but the truth is they imbrace their own ruin Mark how they are put together Encrease lyes and desolation is the fruit of lyes and secondly desolation is encreased by lyes the more sin the more desolation you will perish the more dreadfully in Prov. 19. 8. A false witness saith the text shall not be unpunished and be that speaketh lyes shall perish He that walks uprightly he walks surely Prov. 12. 19. The lip of Truth shall be established for ever but a lying tongue is but for a moment it may bluster a while and keep ado and deceive many yea but it is but for a moment It follows And they do make a Covenant with the Assyrians and Oyl is carried into Egypt That is That they might have power to crush their Brethren of Judah they think to strengthen themselves and so seek to make a Covenant with the Assyrians you have found this charged upon them many times here in this Prophesie of Hosea 13. 7. 11. and in Hosea 10. you have this sin of making a Covenant with wicked men and it is repeated again and again to shew the hainousness of this sin in forsaking God to joyn with ungodly men And to teach us this lesson That when people are guilty of a sin the Prophets of God should beat upon it again and again I shall not need to speak any further of this but only so And Oyl is carried into Egypt That is They carry Oyl for gifts and merchandize the Land of Canaan abounded much in Oyl but there was little or no Oyl in the Land of Egypt and therefore it was a great merchandize to carry Oyl from the Land of Cannan into Egypt in Ezek. 27. 17. Judah and the Land of Israel were thy Merchants they traded in thy Market Wheat of Minnich and Pannag and Honey and Oyl and Balm But this was as it were the staple Commodity Now my Brethren Egypt you know is a type of Antichrist and Canaan a type of the Church Egypt hath no Oyl there 's no Oyl grows there no there 's Gall and Wormwood there 's no Oyl but Oyl is in the Land of Canaan My Brethren What are we but almost like Egypt this day We would be loth to return into Egypt to our former bondage but we even turn our selves to be as Egypt we have little Oyl among us What is God bringing us to Canaan how comes it to pass there is no more Oyl then Oh! the Oyl that is among us if there be any it's rather the Oyl of Scorpions than any thing els mens Spirits and mens Pens and mens Tongues are even full of this Oyl as if the Ink that were made in these daies were made of the Oyl of Scorpions Israel the ten Tribes would send Oyl to Egypt to gain the favour of Egypt that they might have their wils over their brethren they would be at a great deal of cost and part with their Oyl Oh! my brethren shall it be so with us to apply it spiritually that we might have our wils over our brethren shall we part with our Oyl Why do not we say as the Figtree Shall we leave our sweetness to come and reign over you So shall we leave our Oyl that is The suppleness the gentleness the tenderness of our spirits shall we lose these that we may prevail over our Brethren Oh! how many were of supple tender spirits and loving one towards another yet out of a desire to prevail against their Brethren they have parted with their Oyl even with the tenderness and suppleness of their spirits Remember Egypt hath no Oyl but Oyl is in Canaan it grows there VER 2. The Lord also hath a Controversie with Judah and