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
been guilty of those sins that their parents have been guilty of and they are the little ones of mine own precious Servants many of them How shall I destroy this place even for their sakes Thirdly God considers that he hath but little worship in the world there are but few in the world that do worship him at all and though it 's true there are such mixtures in worship here as in respect of that I cannot accept of what they have done yet it is somewhat that I am worshiped there are very few in the world that own me to worship me at all Fourthly If ever God hath been honored in such a Kingdom by his Saints either by their doing or suffering the Lord regards all this when he is about to draw out the Sword of judgment It 's true thinks God there are but few that honor me now but there are many of my Servants that have done much and suffered much how many have I that have stood out to witness for me and my truth Certainly my Brethren the Lord in saving any Kingdom when the Kingdom is in danger if it be a place that he hath been honored in and that his people have suffered much there for his Names sake then he remembers it and there is not a louder argument next to the blood of Jesus Christ in the ears of God to save a place from ruin than the blood of his people that have been shed for him and therefore such a place is beholding to all that have suffered for God Fifthly He accounts what number of his Saints are there There are yet some of them left And would I have saved Sodom if there were but ten righteous persons Now I 'le reckon how many I have not ten or an hundred but it may be God shall find thousands of righteous persons now the blood of my Son that pleads for them and therefore how shall I give them up Sixthly I foresee the miseries they would endure Oh! the very cries are in mine ears already if I should deliver them up into the hand of their enemies Oh! the extremity they would endure how would they be plundered of all they have put into prison put to miserable torments Oh! what shreekings and cries would there be even from my people that would worship me And me thinks 〈◊〉 ears are fill'd already with their cries before-hand Many times when we speak of the sorrows and miseries of people before they come we are a little affected with them but when we are eye-witnesses of the miseries of people as if any of you have seen the woful miseries of those that have been under the power of the adversaries then your hearts would be affected indeed but now all the miseries that they should endure are present before God as if they were now in real being and therefore How shall I give them up And that 's the sixt thing that puts God thus to a stand that makes it hard for him to give up a people that are any way related to him Seventhly The Lord sees how the adversaries would insult If I should deliver them they will not honor me they will blaspheme they will scorn at their prayers and fastings and at all their trusting in God and at their good cause and what 's become of your good cause and of your pretending to God so much as you have done Now the Lord foresees these blasphemies and insultings of the proud adversaries how they will triumph and tread upon his Saints as dirt under their feet Eighthly There are many of mine elect ones that are to come out of their loyns and therefore though I do not preserve the Kingdom for their own sakes yet for those elect ones that comes out of their loyns If I should deliver them up to the rage of the enemy then the line of my election would even be cut asunder and therefore How can I give them up I shall wrong my self in this thing in cutting asunder even the very thread of election in giving them up Ninthly If my wrath and justice must be satissied let it run out upon others who will set the bryars and thorns before me that I may go through them and burn them up together Tenthly If my Saints be afflicted it will be my affliction It 's true they will suffer very much but in an their afflictions I must be afflicted too I foresee what afflictions it will be to mine own Soul Eleventhly I am bound to fetch good out of all their evils Suppose I should give them up yea but then I must work for mine own glory and fetch out good from all their snfferings And will it not be as easie for me to be patient towards them as to work good from their sufferings when they are given up God reasons in this manner Twelfthly If I destroy them what glory shall I have I shall have the glory of my Justice I but it will be but passively And will that be much to have the glory of Justice in a passive way I have enough in Hell to glorifie my Justice in a passive way Yea Lastly Why may not Mercy yet work upon their hearts Who knows but if ye I continue the Gospel amongst them and deliver them from those great straights that now they are in who knows but their hearts may be turned unto me Oh! my brethren I make no question but at this day all these reasonings have been in the heart of God concerning England When we have been at the very pits brink the Lord hath been often saying even concerning England How shall I give thee up England how shall I make thee as Admah and set thee as Zeboim mine heart it turned within me my repentings are kindled together At that time when Forces were raised before the Parliament against our Brethren of Scotland then said the Lord How shall I give thee up And then at Edge-hill and at Brainford and at Newbery and Marston-more and Nazeby-fight we were at every one of them even at the delivering up to the rage of the Enemy and then comes in these reasonings of the heart of God Oh! how shall I make them as other people as Germany and other people besides others in former times as in 88. and the Pouder-Treason I say there have been the workings of the bowels of God towards us a poor wretched and sinful people And let us now learn to acknowledg whence our preservation is It is not from this man and the other man so much as from the reasonings of the heart of God thus for good unto us Hence let us learn what to do when any temptation comes to any sin What is it thus with God doth God say when we are in danger of being destroyed how shall I do this Then when any temptation comes to us to sin against God Oh let us say How shall I do this and sin against God
ever thy heart shall be raised by the work of Faith to beleeve in him and to be enabled to triumph in him and say Lo this is our God we have waited on him and this is the God of my salvation And therefore you that are turning to God wait upon him continually But besides The Use of Exhortation he hath a Use of Reprehension and that 's in the 7. and 8. Verses Notwith standing all this as if the Prophet should say Oh! your hearts are set upon your Covetousness upon the pelf of this world these vanities that are here below You are not saith he as your Father Jacob I exhort you thus to turn unto the Lord and to keep Merey and Judgment but it 's otherwise with you VER 7. He is a Merchant the ballances of deceipt are in his hand he loveth to oppress THis Scripture though it seems to be somwhat a harsh one and hard to reade yet it may be a good providence of God that did bring it to hand at such a time as this is That 's the scope of the Prophet We may exhort long enough saith he yet so long as their hearts are covetous and set upon their way of getting gain they will never regard what I say they will not turn to God they will not hear of turning to God but will turn a deaf ear rather This indeed is the guize of men that have great dealings in the world and their hearts are set upon their riches let there be the most glorious Truths set before them that ever were yet they are as nothing to them we reade in Luke 16. of Christ himself preaching before a company of men and some of them being very covetous mark what the Text saith vers 14. The Pharisees also who were covetous heard all these things and they derided him they blew their noses at him so the word signifies they scorn'd him Christ he spake of Excellent and Divine Misteries and there were some of his Auditors that had dealings in the world and great estates and they scorn'd at whatsoever he spake Tel us of such things as these are tell us of waies of gain how we may come to enrich our selves This seem'd to be the disposition of some of the Auditors of Hosea at this time therefore saith he He is a Merchant The word that is here translated a Merchant it signifieth a Cananite and may be translated if you would translate it according to the very letter of the word He is a Cananite for the same word that signifies a Cananite signifies a Merchant in the Hebrew tongue You have the like in other places of Scripture Job 41. 6. Shall they part him among the Merchants among the Cananites so is the word in the Hebrew and in Prov. 31. 24. She delivereth Girdles to the Merchants the word is to the Cananites Now the reason why that a Merchant and a Cananite hath the same name in Scripture it is because the Country of Canaan was much given to Merchandize and indeed much to deceipt As the Mathematicions were cal'd Caldeans from the Country because the Country was so full of Mathematicions so Arabia Robbers and Theeves were call'd by the name of Arabians because that it was so full of them and so because Canaan had so many Merchants therefore it hath the denomination A Cananite and a Merchant But here the holy Ghost calls them not Israelites mark God he doth not say you are an Israelite but a Cananite and that is by way of upbraiding of them because they had degenerated so much from Israel that was spoken of before so he would not call them Israelite but calls them Cananite Observe that Men by their sin may lose the honor of their Progenitors And further Though it 's true that the calling of a Merchant is not only Lawful but a very honorable imployment yet the abuse of it may make it very contemptible if it be abused and corrup ed it may grow to be very contemptible for so here the holy Ghost doth cast such a word upon them to shew how through their corruption they had made a calling that was honorable to become contemptible and they had brought contempt upon their own persons for though Merchants that are subtil may in the pride of their hearts rejoyce in their subtilty and cunning and think that they can circumvent others by their deceipt and get money that way in going beyond them they may glory in this as if it were a great excellency in them but the holy Ghost casts contempt upon those he is a Merchant a Cananite and the ballances of deceipt are in his hand The ballances of Deceipt are in his hand The Lord abhor'd their ballances of deceipt yea and professed that they are an abomination to him if you reade Levit. 19. 35 36. Ye shall do no unrighteousness in Judgment in Metyard in Weight or in Measure Just Ballances just Weights a just Ephah and a just Hin shall ye have I am the Lord I am Jehovah This lies upon it if you will acknowledg me to be the Lord to be Jehovah be just in your dealing have no unjust ballances let there be no injustice in your trading And in Deut. 25. 13. and so on to the 16. Thou shalt not have in thy bag divers weights a great and a smal thou shalt not have in thy house divers measures a great and a smal But thou shalt have a perfect and a just weight a perfect and a just measure shalt thou have c. For all that do such things and all that do unrighteously mark are an abomination to the Lord thy God There 's much laid upon it you think you may take liberty in such things no saith the text all that do such things they are an abomination to the Lord thy God 't is not only a thing that God forbids but a thing that God abominates to be deceiptful in trading Doest thou profess any interest in God hast thou any hope that God should be merciful to thy soul to do thee any good doest thou think that God is thy God know this is an abomination then to thy God to that God that thou professest to have any interest in nay in Prov. 11. 1. there 's likewise a Scripture to the same purpose A false ballance is an abomination to the Lord but a just weight is his delight God takes pleasure in that Now saith the Prophet here The ballances of Deceipt are in his hand as if he should say let him have riches any way he doth not mind turning to God but he regards the ballances of deceit We are to understand this for all kind of deceit in trading though only ballances are here mentioned yet here 's a synechdoche one special thing is mentioned in a business to set out all of that nature not only Deceitful Ballances but Measures and Tale and Lights and Mixtures when they shall
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