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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	work_n	worship_n	year_n	21	3	3.8028	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30575	An exposition with practical observations continued upon the eleventh, twelfth, & thirteenth chapters of the prophesy of Hosea being first delivered in several lectures at Michaels Cornhil, London / by Jeremiah Burroughs ; being the seventh book published by Thomas Goodwin ... [et al.]	Burroughs, Jeremiah, 1599-1646.; Goodwin, Thomas, 1600-1680.	1651 (1651)	Wing B6071; ESTC R26576	401,284	550

be bowed to as well as to be kissed in taking an Oath The lifting up the hand to the High God in an Oath we find in Scripture therefore that is safe VER 3. Therefore they shall be as the morning cloud and as the early dew it passeth away as the chaff that is driven with the whirlwind out of the floor and as the smoke out of the chimny HERE are four Elegant similitudes to fet forth Ephraims weak vanishing condition Gods power over them the swiftness of the punishment the violence of it and his utter desolation so that his place shall not be found 1. A cloud Ephraim was risen seemed to threaten great things overcast the leaves like a cloud but upon the brightness of Gods Justice appearing all was dispelled Their righteousness chap. 6. was as a cloud and dew now they shall be so themselves 2. Dew The dew it seems to bespangle the grass but the Sun rising it is soon dried up Ephraims estate was beautiful but the heat of Gods wrath consumes all presently 3. The Chaff The word signifies the smallest of the chaff the dust of the chaff-heap and that abroad where their floors were and a whirlwind coming upon it Psal 35 5. Let them be as chaff before the wind and let the Angel of the Lord chase them Oh! Many when they begin to be unsetled to be going the Angel of God as a messenger of wrath drives them on apace to misery 4. Smoke The smoke out of the chimney it seems to darken the Heavens but presently it is scattered The words signifies a chink or hole Because in Judea there were not such chimnies as we now adaies use but as it were windows or open places in the upper part of the house or in the wall as it is this day in Norway and Swethland saith a Learned Interpreter upon the place We may note hence The vanity of proud men Here God compares them to such mean vile things persons that heretofore were so lofty So 1 King 14. 10. Jeroboam's house is threatned to be destroyed as a man takes away dung till it be gone Why should wicked men be feared who are thus before the Lord. Do not bless you selves in any prosperity never think your selves setled for when you are in the most prosperous setled way yet are ye but as the cloud yea as the dew the chaff the smoke VER 4. Yet I am the Lord thy God from the Land of Egypt and thou shalt have no gods but Me there is no other Savior besides me THIS is spoken first by way of aggravation of their sin as if he should say you have thus provoked me notwithstanding I am the Lord thy God I have done very great things for you and for your forefathers Yet It 's very evil to sin against great works of mercy wherein the hand of God hath appeared plainly When we do any thing for another wherein we think we might gain him to our selves for ever and he yet this is very grievous 2. It is spoken by way of encouragement Yet I continue to be the Lord thy God I am ready to shew thee the like mercy still This is to break their hearts and to provoke them to come in to the Lord. He speaks to an Apostate people as if he should say Were you yet what you sometimes seemed to be Oh how gracious should I be to you I am yet what ever I seemed to be to you why are you so perverse and untoward towards me Jer. 2. 2. I remember the kindness of thy youth the love of thine espousals when thou wentest after me in the wilderness in a Land that was not sowen I am the Lord thy God This should have been a strong argument to obedience When the will of God is once known saith Luther we are no further to dispose of Rights because neither Parents neither Lords and Masters have this Title I am the Lord thy God From the Land of Egypt As if he should have said what a case had you been in if I had not delivered you out of Egypt from the Iron furnace a low base imployment ye had been bond-slaves there you might have spent your daies in sorrow and trouble Consider first your low estate 2. How your strength might have been spent 3 When this anguish was upon you what crying to me and my delivering of you Hence note that Deliverance from Egypt is a great note of Gods being our God Q But how doth this concern us A. Yes There is a spiritual Egypt from which we have been delivered as the Apostle makes use 1 Cor. 57. c of the paschal Lamb in a spiritual sense The power severity and holiness of God appears in the delivery of his people from Egypt so also of us from Antichrist as Revel 15. 2 3. the Church is brought in singing the song of Moses which the children of Israel sung for their deliverance from Pharaob for its deliverance from Antichrist Pharaoh was the Dragon in the waters Psal 74. 13 14. so is Antichrist The City of Zurick engraved the yeer of their deliverance from Antichrist upon Pillars in letters of Gold Thou shall know no God but me That is Effectually acknowledg worship serve love God as a God and no other Hence note That the end of Gods great work is That he may be known to be a God A sincere gracious holy One. The knowing God to be a God is a special part of that Worship that is due to God To acknowledg God to be God is to know him in his Excellency Majesty Glory above what is known of him by the light of Nature This cannot but have a mighty operation upon the heart For To know God to be a God is 1. To know him to be the First being of all 2. The Infinit Al sufficient God 3 The Fountain of all good to his Saints 1 This must needs gain the heart to him 2 There is no worship of God where this is not 3 Where this is all follows 4 The right knowledg of God keeps from false worship Gal. 4. 9. Since you know God or rather are known of God how turn ye to the weak and beggerly elements of the world See the Jewish way of Ceremonial worship Thou shalt know no God but me This is the first Commandement of which Luther saith All flows from that great Ocean of the first Commandement and again return thither We see the Prophets to be most exercised in the use of the first Commandement Hence note It is not good to know Idolaters worship at all for this is spoken in the Text by way of opposition Thou shalt know no God but me that is Thou shalt be acquainted with no other worship according to that in Deut. 12. 30. Thou shalt not enquire how these Nations worshiped their gods Therefore for those that are not grounded And who

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

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 〈…〉 ●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