above all but saith Samuel Though you have sinned yet do not depart from the Lord Yet there is hope in Israel concerning this thing as in Ezra 10. God sees that if there be not hope men will grow desperate in their wickedness Jer. 2. 25. They said there was no hope and therefore they would go on still Oh! it 's good for sinners to see there may be hope And Gods Ministers when they have to deal with sinners though very wicked yet to give them some line of hope to catch at though they be even drown'd in their Covetousness in the world and in their guiltiness yet to cast a line of hope there is nothing reveal'd to the contrary but there may yet be possibility for thy sonl at length to be saved Oh! let men take heed of dispa 〈…〉 g determining conclusions against themselves It 's not the greatness of any sin that can be ground enough for a desperate determining conclusion for any man or woman to say God wil never shew mercy I say there 's no greatness of sin there 's no circumstances to aggravate that can be ground enough for thee to say God will never shew mercy it is a proud sullen desperate spirit of thine to make such conclusions thou maiest indeed and thou oughtest to say It were just with God not to shew mercie the Lord might justly cast me out of his sight but to say That he will not shew mercie it 's more than thou or any Angel in Heaven can say therfore O wretched sinful guilty Consciences and especially you that have been Apostats that have forsaken God and his Truths yet return return O return thou Shulamite thou maiest possibly find God as merciful to thee as ever he was there 's hope of mercy for thee still and if thou doest perish eternally it will rather be for some sin to come than for any past If God let thee live if God let thee live to night I say thou wilt rather perish for the sins cōmitted this moment than for all the sins committed in all thy life time before But now for thy continuance in Impenitency that 's a new sin for thy continuing in rejecting the Grace of God for thy continuing in thy unbeleef this indeed may cause God to bring over again all thy former sins and reckon for them Oh! this Consideration might draw the hearts of the wretchedest wicked sinner to God Is it so that it is not for any sins that have been past that I am like to perish but if I perish I shall perish for continuing rather in evil than for what evil I have committed Oh! the Lord forbid then that I should continue let me this day make a stop in evil The Lord would have hopes of mercie cast to wicked and vile sinners And let us be merciful as our Heavenly Father is merciful That is Let servants and children that have offended you let them see that upon their returning they shall find as much favor from you as ever they did sometimes Governors when they are provok'd behave themselves so ridgedly towards them that it makes them even desperate God deals not so with you do not you deal so with your inferiors And as God shews himself not to be changed but wil be the same towards this people as ever he was in goodness and so it beseems us to be that if we have shewn respect anie way to other either in speeches or otherwise if they appear to be what they were it beseems us to be towards them as then let them but appear to be what they were when such respect were shown to them and according to the example of God it beseems us to shew our selves to them again and again to what we then did I that am the Lord thy God from the Land of Egypt will yet make thee to dwell in Tabernacles That 's another Note The Consideration of what God hath done should help our faith in beleeving what yet he will do he that hath delivered us thus far may he not deliver us further I am the Lord that hath delivered you from Egypt Oh! let us make use of what God hath done for us to help our faith in confidence of him for doing further The truth is God hath done so much for England as there is not more to be done than hath been done and if there be but as much of the Power Goodness and Mercie of God towards us for the next five or six yeers ' as hath been for these last six years ecrtainly it will be as glorious a Nation as ever was upon the face of the earth it will be the beginning of the new Jerusalem if God should continue so as he hath done And why may not the Lord that hath brought us out of Egypt bring us to rejoyce as in the feast of Tabernacles And so Spiritually God who at first did enlighten thy mind brought thee from Egyptian darkness Certainly that God he is able to do as great things for thee still and to finish the work for thee How many are there that though they have found Gods mighty hand upon them in giving a turn to their hearts and bringing them out of the gall of bitterness and the bond of iniquitie and yet at any time when they feel but their corruptions a little stirring Oh they are readie to think that they shall perish one day by the hand of those corruptions When we were enemies were we not reconcil'd to him God hath struck the deadly wound to it he hath mortified thee and the truth is consider but of this I say there is not more to be done to bring thee to Heaven thou that hast the least degree of Grace than God hath alreadie done by giving thee the least measure of grace he hath made a greater alteration in thy estate from one that is in an estate of nature than the alteration will be from thy Conversion to the height of glorie that alteration wil not be so much neither will it require such a great Power of God to make thee a glorious Saint in Heaven as it did require to make thee of one that was a child of wrath to be a child of God thou hast the better half and the most eminent power of God is put forth alreadie for our change from Grace to Glorie will be but gradual but our change from Nature to Grace it is Total and therefore let thy faith be helped from what God hath done to beleeve what he will do I will yet make thee to dwell in Tabernacles Divers Learned men carrie this I will yet make thee to dwell in Tabernacles to be a Promise of their return from captivity that they must again in the Land of Jewry keep the Feast of Tabernacles I confess were this a Promise to Judah I should think it to be the meaning of it but because it is to Israel who
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
deliver them still And so they hang in expectation of Gods coming to them So they make the word that is here translated Backsliding to be a returning a returning of God They would have me to return first And so I confess the word hath something in it that signifies Returning But those that are skilful in the tongues say It is not used in a good sense but in an evil it 's rather a going from than a returning But yet as the old Latin hath it The hope for Gods returning and that things may be well is the cause of the hardening of many hearts in the waies of sin they hang as it were in the Air thinking that it may be well with them and that things may not prove so bad as they hear But cursed is that hope of comfort that hath nothing else to ground upon but only that it may be things are not so bad as they hear out of the Word But it follows Though they called them to the most High yet none at all would exalt him Though they called them That is The Prophets and Messengers of God called them unto the most High they wanted not means in the Ministry of the Word they were called to the Most High that is to God Now that God is The Most High we have spoken to in Chap. 7. Vers 16. there he hath the title of THE MOST HIGH You who are highest look upon God as above you know that God looks upon you and all men that are lifted up in the pride of their own hearts as infinitly below him God is the most high Well but They called them out unto the most high that is They called them in the Ministry of the Word First That they might know him that is the most high that they might know him to be the Infinit Supream High Glorious Majestie that they might know the infinite distance that there is between God and the Creature and that they might know him to be the Highest end of all things so as to work after him as the most high Then Secondly That they might acknowledge him that they might thus fear him that they might worship him that they might love him and trust in him as the most high God That they might submit their wills to him whose will is supream above all and especially in matters of worship They called them to the most high that they might come to have this high God to be theirs to enjoy him to be their portion thus the Prophets call'd them to the most high Whereas their hearts were dâ—ossie and low and base they minded only the satisfying of their flesh and having their wills one upon another their hearts hung down to their devised worship though the thing it was sutable to their publick ends and it was great wisdom for them so to do yet God would not own that but did dispise that worship of theirs that they thought to honor him withal and the Prophets therefore called them from these base drossie things called them to the most high God The Note of Observation First Mens hearts they sink down to low and mean things naturally unworthy of their souls unworthy of that excellent nature that they are indued withal men indeed have swelling hearts in their base sinful way but this is their disease this swelling I say the heart of man wants a true elevating principle the knowledg of the most high would raise them up higher than their pride can do the pride of man raises mans heart yea but that 's their disease but the knowledg of the most high would raise them up higher than their pride but sin wheresoever it is it doth debase mans nature Secondly It 's the end of the Ministry of the Word to call men to the most high God to call after men that have their hearts groveling after low and base things that they might come up to the most high God to know him to fear him to worship him and to enjoy the most high God to be their portion Have not you found this fruit of the Ministry of the Word in your hearts calling you many a time to the most high God Have not those things sounded in your ears that have called you from vain things that your hearts were upon telling you of the high God that you have to deal withal in all your waies who will have to deal with you to all eternity I make no question but many of your consciences have found this have found a word darted into your hearts that hath called you from low base things to the high and blessed God And then Thirdly It is a great and a sore evil to stop our ears against the calls to the most high God against the calls of the word that calls you to the most high God I say to stop our ears against this is a sore and a dreadful evil What not answer to Gods call Doth God call you and you not answer to him We say to a child Your father calls you or to a servant your master calls you will you not answer Oh! to shut our ears against the call to the most high God is a dreadful thing it will lie heavie upon thee one day those calls thou hadest in thine ears will prove to be terrors in thine heart Certainly though thou lettest go the calls of the Word to the most high God remember this one Note The calls that thou hadest to the high God being neglected by thee will prove terrors in thine heart poor creature what is it that thou listens to what invitations doth take thy heart that the calling to the most high cannot overcome thee And then Fourthly Their hearts are in suspence though they called them to the most high From the connexion of these two we have this Note That the calling to the most high God is a special means to cause those that are in a suspence to come in to a full resolution In Psal 97. 9. Thou Lord art high above all the earth thou art exalted far above all Gods What follows in the 10. verse Ye that love the Lord hate evil God is a high God above all Gods hate evil then set your selves against evil be resolved in the waies of God for when you are called to the most high by this you come to see how infinitely worthy God is of all glory from you you may see by this what infinite good there is in this God and that there is infinite power in this God to avenge himself of you if you neglect his call therefore there is a mighty deal of force to cause resolution In the 7. of Acts we have a notable speech of Stephen concerning Abraham Abraham was called from his fathers house and it cannot be imagined but that Abraham had many thoughts to keep his heart in suspence when he was called from his kindred and al the contentment and comfort he
among men Judgment That is Righteous Judgment among men thou canst not turn to God from thy Unrighteousness and to a Righteous God and yet still not be Righteous towards men Certainly if thou beest turn'd to God from thy Unrighteousness towards a Righteous God then thou will be turn'd likewise from thy unrighteousnes towards men and will be righteous towards them Many texts of Scripture I might have shewn you that commend this Grace of Righteousness and it 's made the great Promise to the Glorious Church when that shall be That Righteousness shall prevail there that the People shall be a Righteous People And Judgment Not only Judgment in doing no man any wrong and being righteous in dealing But thus Judgment Execute Justice against Sin manifest thy hatred against Sin by the Execution of Judgment This is the Note from thence That those who turn to God will manifest their hatred against sin by the Execution of Judgment if they be in place of Power Though in thine own cause thou maiest forbear yea thou shouldest be merciful but when Publick Manifestation of hatred against Sin requires Justice then there 's no place for Sparing when God calls thee in any Publick Place to manifest hatred against Sin then I say thou maiest not think of Sparing But you will say Oh! I must pity and shew Mercy Well If you would be merciful be merciful in your own cause Many men that will pleade for Indulgence to Malefactors yet in their own business they have no Indulgence to those that offend them It beseems a Judg to be very pitiful when he is wronged himself but it beseems him to be very righteous and just when the Publick calls him Keep MERCY and JVDGMENT Mercy is first and Judgment afterwards The Scripture makes a difference between our respect to Mercy Judgment that place in Micah The Lord hath shewen thee O man what he would have thee to do LOVE MERCY and DO JVSTICE There should be a Preheminency in Mercy Mercy must not only be shown but loved and Justice must be done And then Keep MERCY and JVDGMENT The mixture of Mercy and Judgment is very comely The Scripture doth mix them very often Psal 101. 1. I will sing of Mercy and Iudgment and Prov. 21. 21. He that followeth after Righteousness and Mercy findeth Life Righteousness and Honor. Psal 112. 4. The upright man he is full of Compassion and Righteousness Jer. 9. 24. The Lord there doth seem to glory in this in his Righteousness aswel as Mercy saith the Lord Let no man glory in the flesh but let him glory in this That he knoweth Me that I am the LORD which exercise loving kindness Iudgment and Righteousness in the Earth Let him glory in this That he knows that I am such a God this is my glory That I am both Righteous and Merciful Now for the several Rules when Mercy should be Shown and when Judgment should be Executed that would be the Use here How men should be directed to mix both these together Mercy when men offend by Infirmity when I see it 's but a weakness it is not through wilfulness Mercy then should be shown Oh that we would consider of this our brethren that sometime differ from us in Judgment in practice consider Do they appear in any of their carriages any waies to be wilful in their way can you take it upon your consciences that it is through obstinacy and through any wicked principles that they have that they go against conscience doth it not appear in all their other waies that they walk humbly and conscionably that if they be in the wrong yet it is through meer weakness that they cannot see the Truth that thou thinkest thou doest see Now thou shouldest be merciful towards them and carry not thy self in a ridged severe bitter and harsh way towards them but in a Merciful way Mercy when the offence is by infirmity And then when the offender is already sensible of his offence then Mercy Or when there may be as much good done in a fair gentle merciful carriage as in a harsh ridged carriage And then especially at that time when any man or woman begins to feel passion arise in their hearts and a spirit of revenge to stir in them above all times then is the time for mercy examin thine heart thou hast to deal with thy brother now see whether there doth not begin to arise passion and revenge in thy spirit towards him now is the time for Mercy it 's not the fit time for Judgment it 's not a fit time to give Judgment nor for thee to execute Judgment but now is the time for Mercy And then there 's the time for judgment When thou art call'd to manifest hatred against sin when the publick good requires it when you cannot be merciful to one but you must be cruel to another As in many things wherein men would be merciful the truth is the Mercy they shew to some is cruelty to others and when thou hast the least interest in a business then there 's the most like to be the time for Judgment Well Keep Mercy and Judgment Keep it not only do some acts of Mercy and Judgment but keep it Many men in some good moods observe it Oh how pitiful are they how merciful are they but come to them at another time and Oh! how ridged are they then Oh! how sowr are they how bitter how cruel how harsh are they We have found it so by experience you can say such a man Oh! what sweet converse had we together and what a sweet temper'd man he was how loving how meek how gentle how pitiful But come to him now how harsh and how rugged in his expressions and extream bitter mightily turned as if he were not the man keep Mercy keep it Doth God at any time melt thy heart and make thee apprehensive of thy need of mercy doth thy heart begin to bleed towards thy Brethen Oh! keep it keep this temper the Lord keep this in the thoughts and purposes of thy heart for ever Oh take heed of change of heart It should be the care of Christians not only to do that that is good but to keep their hearts in such a constant frame Oh that some of you would but call to mind the dales of old Was there not a time that your hearts did melt towards your brethren and had sweet converse and communion with them what 's become of those spirits now Oh! turn to that gracious sweet temper again and if ever God bring you to that temper again keep it Consider what is it that hath changed my heart what hath brought me to it now if God doth discover how thou hast lost that sweetness of thy heart Oh! labor to repent and turn to God and resolve if ever God bring me to that temper again as sometimes
5. They loathing Manna had fiery Serpents sent Vers 22. Sion King of the Amorites coms out against them and fights Vers 33. Og King of Bason fights against them Chap. 22. Then Balac sends to curse them Numb 25. The People committed whoredom with the Daughters of Moab upon which a plague and went to the sacrifice of their gods at Baal-Peor upon which all the Heads of the People which joyned to Baal-Peor were hung up before the Lord. Numb 31. They war with Midian slay their five Kings destroy their Cities Women Children Flocks Thirty two thousand Women that had not known Man they take captive And in this war they had not lost one man Vers 29. Now 1. From their sin that God knew and yet destroyed them not for it Observe mans wickedness and Gods goodness 2. From the provision God made for them Observe First It 's a great mercy for God to know a man in time of distress This is Gods way Men know in prosperity But let us make God our friend he wil be a friend otherwise than men will be Let not us be dejected in times of trouble that 's the time for God to know thee be willing to follow God in any estate Gods knowing of us in distress is a mighty engagement Let us look back to the times when we were in trouble Let us know Gods Cause when it suffers and know our Brethren when they suffer Gods knowledg is operative and working It does us good Our knowledg of God should be so too To sin against our knowledg of God is evil but to sin against Gods knowing of us is worse VER 6. According to their Pasture so were they filled they were filled and their heart was exalted therefore have they forgotten me YOU have formerly heard the gracious providence of God towards his people while they were in the wilderness I knew them in the wilderness in the Land of great drought God glories much and mentions often the care over and goodness to his people in the wilderness when they had got out of the wilderness into the Land of Canaan where there were much Pastures they thought themselves to be well now they could live of themselves they could provide for themselves and so they liv'd to themselves and in a little time destroyed themselves the truth is they were in a worse condition then than when they were in the wilderness for saith he According to your Pastures so you were filled and then you forgot me and therefore I 'le be as a Lyon to you and as a Leopard and a Bear We do not hear such terrible things against them when they were in the wilderness I knew them in the wilderness but now it 's otherwise From the connexion note first It 's better to want the comforts of the creature and to have Gods care and protection than to have abundance of the creature and to live of our selves We do not love a depending life but it 's safest many have more of Gods presence with them and protection over them when they are in the wilderness when they are in adversity than they have when they come into prosperity when they come to enjoy abundance of the creatures God knows them when they are in afflictions and they knew God but when they come into prosperity God doth neither know them so much nor they know God so much Examin I beseech you when you were low any of you say had you not more of Gods presence with you then than you have now did not God know you more then did not you know God more then had not you more sweet communion in those times than now you have Oh! God made you know him by gracious visitations of his Spirit and there were gracious workings of your spirit towards him Are not you grown flat dead and drossie and carnal now more than before do not you seek greedily after the world to fill your selves and do not you begin to be exalted in your own hearts do not you begin to be puft up have you none of your friends so If you know but any of your friends that when they were lower than now they are knew God better than now they do and God knew them and there was more sweet converse between God and them than now there is put them in mind of this text I knew them in the wilderness in the Land of great drought but now according to their Pastures they are filled and their hearts are exalted and they have forgotten me God deliver them from the remaining part of the text I 'le be a Lyon and a Leopard and Bear to them to tear them You seldom find in Scripture any of Gods Saints worse for afflictions give me any one example for my part I know not one in all the Book of God that came worse out of an affliction than when they went in But I can tell you of many even of Gods dear people that came worse out of prosperity than when they came in therefore it 's observable in 2 Chron. 17. 3. it 's spoken in commendation of Jeboshaphat it 's said that Jeboshaphat walked in the first waies of David his Father David his Father at first was in an afflicted estate afterwards in a more prosperous estate he was hunted like a Partridg at first but when he came to prosperity his waies were not so good therefore the holy Ghost doth put a commendation upon his first waies rather than upon his after waies I fear it may be said so of some that their first waies when they were low were a great deal better than their after waies This for the connexion According to their Pastures so were they filled According to the fatness and riches of the Land when they came into it they were filled they fell upon whatsoever sensual content they could enjoy to the uttermost according to what means they had for to satisfie the flesh According to their Pastures They would improve all the means and opportunities they had for to give content to the flesh so that they were filled Thus you see men that love to live in the satisfaction of the flesh up to the height of their means according to all means that they have to satisfie the flesh this way or the other way they will be sure to have satisfaction if it be to be had therefore you shall see men that have estates they please the flesh to the uttermost they can think of if they go abroad and see any thing that may give content to the flesh they resolve to have it if they can when they come home According to all the means that they have so they will have the flesh satisfied Oh! how happy were men if they were so wise for their souls if according to the means of grace we sought to fill our souls Oh how doth the Lord lead us in green Pastures and yet what
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
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