it 's an excellent thing to be able to understand the reach of God in his Word as I may so say and it 's a fruit of love It 's a fruit of the love of Jesus Christ to his Saints that we should know his mind more than other men do And certainly if the people of Israel had but known this when they first went into Egypt and returned back again that the Lord did aim at Jesus Christ in it Would it not have been a comfort to them if they had known that God intended to make them conformable to his Son Would it have been a comfort to them to have known it Then certainly it must needs be a comfort to the Saints to know now that in all their sufferings they have a conformity to Jesus Christ we know it now and that 's the reason why we do suffer it is to make us conformable to Jesus Christ the Jews did not know this that which was the reason why God would have them suffer but we know it and therefore in all our sufferings we should exercise our faith in the sufferings of Jesus Christ Do we suffer thus and thus he did so to take away the sting of our sufferings and in a special manner you that have been driven from house home if there be any here that have been driven to fly for their lives and perhaps you have been driven to go among strangers Oh! but your suffering is not so great as the suffering of Jesus Christ was he fled for his life when he was but an infant and did not only fly to strangers but to his enemies to the Egyptians you are driven but from one part of England to another Oh! exercise your faith in this it was a very strange work of Gods providence that presently after he was born he must fly for his life you that are fain to carry your children with you Oh! remember how Joseph and Mary was fain to do it was fain to fly for the life of Jesus Christ and carry him and this flight was a great deal more than your flight for they were fain to fly to Egypt Now supposing it was by land as that many reasons may be given they were fain to fly a matter of an hundred miles through the desert wilderness where there was no habitations you fly from one town to another and find relief they were fain to fly above an hundred miles it 's fifty leagues which your Marriners accompt three miles to a league and was in the very desert between the Land of Canaan and Egypt Now though it 's true the people of Israel was fourty yeers in the Wilderness but it was not through the length of the place three daies journey might have carried them into the Land of Canaan but it was fourty years that they were about it God prolonged it and they did intangle themselves and were stubborn and Rebellions and so it was prolonged though the way was but in its self short but yet certainly this flight of Joseph with Christ to Egypt must needs be sad and miserable it cannot be conceived that any of your flights should be so said and miserable as that was for they could not carry any provision with them but were fain to fly in a private way to save the life of Jesus Christ Oh! how often do you think did Joseph and Mary look upon this Babe when they were flying through the desert Wildernes think What is this the Son of God Is this the Savior of the World Is this he that should be the redeemer of Israel Is this he that is God and Man Is this he that is the second person in Trinity that presently after he is born we must fly for his life through a desert wilderness Oh! the strange work of God in the very work of Mans Redemption Things were so low and poor and seemed to go on in such a contrary way as it would have put any ones faith to it to have thought that Jesus Christ should have done such great things as he did Oh my brethren this is the way of God to put the faith of men to it especially at first So it was with Christs flight into Egypt It follows VERS 2. As they called them so they went from them c. AS they That is Moses and Aaron and other Prophets and Ministers of God sent unto them they called them to serve the Lord and to worship him according to his own way And especially they called them from Idolaters and false worship As they called them so some turn it that is Though they were so called so called yet they went from them When the means of God is so powerful to resist then is a very great evil If our Gospel that is our Gospel preached with so much plainess and power is hid it is hid to those that are lost But take it here As they called them that is Look what earn 〈…〉 ess there was in Moses and Aaron and other Ministers of God to call them from their evil waies so much stubornness and stoutness was it for them to go against it Calvin thinks it is Because they called them THEREFORE they went from them Because they called them that is They went from them for the very nonce as we use to say Because Moses would have us do thus and thus we will do the quite contrary for the very nonce They went from them that is Turned their backs upon them like stuborn Children and Servants when they are called they will not hear but turn their backs upon you so did they to Moses From whence observe First It is a mercy of God to have Gods Ministers calling us to obedience Who are we that God should send his Messengers after us What need hath God of us Suppose we go on in the waies of death and perish what shal God lose by it But this is Gods mercy that he will cal after us God may say If you will go go on and perish everlastingly Oh! but he doth not so Secondly When God hath called us out of affliction it is a great addition of mercy to call us out of sin unto duty and we should account one as great as another We think it a great mercy if the Lord will call us out of an affliction but when God calls us out of a misery and calls us to a duty Do you think that that 's as great a mercy That 's a sign of a sanctified heart indeed You are in sickness and under great extremity if God should say I wil give out my Word to deliver you that would be a sweet word you would say I but when God gives out his Word to call thee out of thy sin to a duty thou shouldest as joyfully take an hint of that Word of God too Oh! do you prize Gods call unto you from sin to duty as much as from misery to prosperity
thew 49 Obs 2 The way to prevail with men is to deal with them in a rational way 50 Obs 3 It 's a great aggravation of sin not to be drawn dy these cords of men 52 Use 1 Saints should be eminent in courtesie 54 Use 2 We should draw our relations with gentleness ib. Use 3 Gentle means rejected aggravate sin 55 Obs 4 We must preserve the honor of our inferiors though their faults be great ib. Obs 5 It will aggravate the shame and confusion of men which disregarded Gods using them in an honorable way 56 Obs 6 Not to be drawn to our duty but by violence and strength it is beastial 57 Obs 7 As God deals with us according to our nature so we ought to deal with God as far as we are able sutable to his nature ib. Obs 8 That the Lord doth not alwaies stand upon number though the greatest 59 Obs 9 That Love it hath strong bonds 63 Obs 10 We should labor to cast the bonds of love upon those we have to deal with 66 Obs 11 Seeing Love hath such bonds in it we should make use of the Love of God to bind our hearts to him 78 Obs 12 There 's nothing more aggravats sin than that it is against Love 88 Obs 13 That deliverance from oppression is a great mercie 92 Obs 14 To abuse our ease when God is pleased to deliver us from yokes is very sinful 93 Obs 15 To oppress one another after we are delivered from oppression is likewise a great evil 97 Obs 16 Mercies prepared and provided for laid before us are to be prized 101 Obs 17 In receiving of our food we must look up to Heaven 102 Obs 18 The Service of Gods people is easie and their provision is bountiful ib. Use How great is the mercy of God to us who hath eased our yokes and laid meat before us 〈◊〉 103 VER V. Obs 1 That which bardens men hearts against threats in their sin is some shifts that they have in their thoughts 104 Obs 2 A stout heart cares not whether it goes rather than it will return to God 105 Obs 3 Stubborn hearts if any thing crosses them will foolishly and desperately wish their return to their former condition of misery ib. Obs 4 God knows how to cross wicked men of their wills to spoil them of their plots 106 Obs 5 If we will not do Gods Will God will cross us of our own 107 Obs 6 God is not so much displeased at our sins as at our not returning 108 Obs 7 To refuse to return notwithstanding means used and mercies tendered is a fearful thing ibid. Obs 8 Scornful spirits when they are called upon to return from their evil waies do not only deny returning but also scorn and slight what is said to them 110 VER VI. Obs 1 It 's time for a people to return when God doth whet or draw out his Sword 111 Obs 2 That the abiding of the Sword is a sore judgment ib. Use Against protractors of the War Obs 3 The sword shall abide as long as God will have it ibid Obs 4 That though it be sad for the sword to be in the Field yet for the sword to be in the City is sadder 113 VER VII Exposition 118 Application 1 Publick to England ibid 2 Private to particular persons 119 Why men start back Reasons 1 Gods waies are unsutable to them ibid 2 They have a greater mind to other things ibid 3 They are weary of the waies of God ibid. 4 They have watched advantages to get off from what they have formerly made profession of ibid 5 They are sorrie they engaged themselves so much as they did ibid 6 They greedily embrace any Objections against such waies ibid 7 They are very greedie to take any offence ib. 8 They watch for offences 120 9 They are willing to embrace any opinion that will give them liberty 121 Obs 1 That it is a great evil for men to strive against their conscienoes 122 Obs 2. Mens hearts sink down to low and mean things naturally 126 Obs 3. It is the end of the Ministry of the Word to call men to the Most High God who have their hearts groveling after low and base things ib. Obs 4 It is a great and sore evil to stop our ears against the calls of the Word 127 Obs 5 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 ibid Obs 6 The true Worship of God is an elevating thing 129 An Exhortation 131 1 To great men ibid 2 To Saints ibid How God hath exalted the Saints 1 He hath raised them from the depth of miserie 131 2 He hath made them one with his Son ib. 3 Hath loved them with the same love wherewith he loved his Son ib. 4 Hath made them Co-heirs with his Son ib. 5 Hath given his Angels to be ministring spirits to them ibid 6 God intends to honor himself in their eternal good ib. 7 He hath prepared for them a Crown of Glory ib. Obs 7 God hath little honor in the world 132 VER VIII Exposition general 134 Exposition particular 135 Obs 1 The greatness of mans sin hinders not the work of Gods mercie 141 Use 1 If the bowels of Gods mercie work towards us let ours work towards our brethren 142 Use 2 Why should great afflictions for God hinder our hearts working to him when our great sins against God hinder not Gods heart from working towards us ibid. Obs 2 Sinners are at the very mouth of misery when they do not think of it ibid. Obs 3 Gods free mercie is that which keeps us from being destroyed ibid. Obs 4 Sinputs God to a stand ib. Obs 5 The salvation of a sinner breaks through manie reasonings and workings in Gods heart 143 Obs 6 According to the relation a sinful people have to God so difficult a thing is it for God to execute his wrath upon them 144 Why God is not readie at any time to execute Judgment upon a sinner 1 The prayers of the Saints stand against Justice 145 2 The Lord look upon the place with an eye of pitie ib. 3 God considers that he hath but little worship in the world 146 4 He looks upon the Service hath been formerly given him in that place ib. 5 There may be a remnant of Saints there ib. 6 He eyes the miseries they will endure ib. 7 The Lord sees how the adversaries will insult 147 8 He looks upon the Elect ones not yet born ib. 9 If my wrath must be satisfied let it run out upon others ib. 10. The affliction of the Saints is Gods own affliction 148 11 God will fetch good out of their evil ib. 12 Gods Justice is glorified by his patience ib. 13 Gods mercie may convert ib. Obs 7 A chollerick disposition is none of Gods Image 150 Use 1 Take heed of being passionate ib. Use 2 Let
I remember the kindness of thy youth saith God For yong people to love God Oh! God loves that God loves the love of yong ones the love of children how sweet will old age be to thee if thou canst say thus Lord through thy mercy I have loved thee from a child and that 's an evidence that thou didest love me when I was a child How many are there now that are old whom God loved when they were yong that would give ten thousand worlds if they had them that they had known and loved God sooner than they have done Though it 's true I lived in wickedness almost all my daies and yet at length God manifested himself to me and by that I know God hath loved me from eternity but Oh! that I had loved God from a child I say those whose eyes God enlightens and hearts God converts to himself would give ten thousand thousand worlds that they could but say this Oh that I had but loved God from a child You who are children and yong ones do you begin betimes to love God that if you live to be old you may say that God loved you from a child It was an excellent speech of Austin when God pleased to work upon his heart Lord I loved thee too late And so it will be with any that do begin to love God they will say that they loved God too late and it will be the great burden to their souls that they loved God so late as they did And called my Son out of Egypt I call'd him that is by Moses and Aaron I sent them to call them out of Egypt and bring them from thence and this seems to have reference to that Scripture in Exod. 4. 22. where the Lord saith Israel is my Son even my first born Moses comes to Pharaoh in the Name of God to have Israel out of Egypt and he coms to Pharaoh after this manner and Tell him that God saith Israel is my son even my first born so in Jer. 31. 9. I am a Father to Israel and Ephraim is my first born My son The Seventy have it in the plural My sons his sons out of Egypt but in the Hebrew it is in the singular I called my son out of Egypt and although the holy-Ghost speaks of al the people in general yet he puts them in the singular number and in their very community they are cal'd the son of God The Church that 's the Note from hence is related to God as a son to the father yea the very first-born what God speaks of the people of Israel is especially intended towards his Saints which are the true Israel of God they have the priviledg to be sons unto God to be children Is it a light matter saith David to be the son in Law to to a King but then what do you think it is to be the son to the King of Heaven and Earth and the Heir of Heaven and Earth Is Ephraim my dear son Jer. 31. 20. Ephraim my dear son This is the priviledg therfore of the Saints that God deals with them as sons I 'le spare them as a Father spareth his own son that serveth him in the third Chapter of Malachy the 17. verse And the special priviledg that they have from this is that they are not under that Law that slaves are under in reference to God those that are in the state of slaverie they are under this Law Do or Die if thou doest offend but in the least thou shalt perish for ever the curse of the Law is upon thee But the Sons of God are brought into another condition not to be under that Law they indeed if they do offend may be corrected and chastized but they are never under the Law of the sentence of eternal death for their offence there 's a great deal of difference between the administration of God towards Slaves and towards Sons This is the great priviledg of Son-ship That thou art not under the Law thou art brought under another Law under the Law of Jesus Christ that though thy sin indeed of its own nature if God should deal with thee in Justice would be enough to put thee under an eternal Curse yet being a Son God puts thee under another Law and doth not deal with thee by that Law that pronounces a Curse against every sin They are Sons Secondly Let wicked men who have to deal with Gods people when any of the Saints of God are under their power let them take heed how they use them For they are Sons they are not Slaves they are the Sons of the eternal God in Jer. 2. 14. Is Israel a Servant is he a home-born Slave why is he spoiled How comes it to pass that Israel is dealt withall so as he is What is not Israel a Son When as any of the people of God are under the power of any men God looks upon them as Sons and if they deal hardly with them God will enquire and will say thus Is such a one a slave had he been a slave I would not so much have car'd for your dealings thus with him but he is a Son You find in the Acts that they were afraid when they heard that Paul was a Roman When thou knowest thou hast to deal with a Son of God know that thou hast not so much liberty to misuse him as thou hast to misuse another man though no liberty to misuse any Thirdly The Saints are not only Sons in their particular relation but in their Community they are sons too Take them joyn'd together as the members of the Church and so the whole Community of the Church now is but as one Son I called my Son out of Egypt He speaks of the whole Body of Israel Now the Lord looks upon the Community of his Church as one Son in the singular number There are many priviledges that do belong to the Church of God in their Community as well as in their particular relation And they should labor to unite themselves much together seeing God puts them altogether in the singular number Oh! the Lord loves unity in his Church Though a Son yet in Egipt That 's the Note further from thence That Gods Sons are not free from sore and grievous evils in this world though they be Sons yet they may go into Egipt In Jer. 12. 7. I have for saken mine house I have left mine heritage I have given the dearly beloved of my Soul into the hands of her enemies Though the dearly beloved of Gods Soul yet given into the hands of enemies Though Gods Son yet goes into Egypt So the Church under Antichrist for above twelve hundred years God gave up his Sons into that spiritual Egypt We must not think therefore as soon as we come under greivous afflictions that God hath cast us off from being Sons though they were in
should find your hearts to be very stuborn yet for all that do not have your hearts sink with despair for Gods Grace is free to overcome even stubornness as it did here You have a most remarkable place for that for the overcoming of stubornness in Exod. 34. 9. Let my Lord I pray thee go amongst us for it is a stiff-necked people This was no argument of despair that God should not go among them for it is a stiff-necked people But Moses makes such an argument with God Lord they are a stiff-necked people yet I pray thee let my Lord go amongst us and pardon our iniquity and our sin and take us for thine heritage Where by the way we may note how the Chaldae paraphrase renders this viz. Let the Majesty of the Lord go with us the Majesty or Divine Presence the Hebrews call it Shecinah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they usually distinguish this from God the father and say there is no coming before the blessed high King without Shecinah So our Savior more plainly John 14. 16. But to return God holds forth by this example that he would have none sink with despair but be brought in by his free Grace notwithstanding their stuborn hearts that they have had against him Now as for the latter part of this second verse of their sacrificing to Baalim and burning incense to graven Images I shall not need to speak to that as having spoken of that heretofore VER 3. I taught Ephraim also to go taking them by their Arms But they knew not that I healed them HEre we have the third degree of Gods goodness towards Ephraim the fruit of his love he call'd them out of Egypt and he call'd upon them by his Prophets and he taught them to go God here compares himself to a Nurse or to a tender Mother or loving Father that carries along the child and guides the hand of it and the feet of it and as they are leading the children if there be any rugged foul way the Nurse or the Parent takes them up in their Arms such was my dealings towards Ephraim said God In Psal 77. 20. God there is said to lead them by the hand of Moses and Aaron like a flock of Sheep But here he is said to lead them like a Nurse or a Parent and this expression seems to have reference unto that we have in Deut. 1. 31. In the Wilderness the Lord thy God did bear thee as a man doth bear his son in all the way that ye went Look as a man leads his son by his hand and when he comes to hard way doth bear him up and take him in his arms so did the Lord thy God deal towards thee as a man to his son for so he call'd Ephraim in the former verse his Son he loved him when he was a child so he is compared to to a child and God to the parent that teaches him how to go God taught them how to go in their way out of Egypt all along in the Wilderness until they came to Canaan When they came first out of Egypt they knew not which way to go no more than a child and if God had left them when they were brought out of Egypt certainly they had perished in their way the way was very full of difficulty in which they were to go and God did seem to leade them about but the Scripture saith He led them in the right way in Psal 107. 7. though they were fourty years in the Wilderness whereas they might have gone through within a few daies yet still they were led in the right way God taught them to go From whence there are these Notes of Observation First When God calls his people out of afflictions yet they know no more how to go to guide themselves in their way than a little child doth We think if we be delivered from such and such an evil we are well but when God doth grant deliverance if he should leave us there we should quickly spoil our selves we should quickly turn the mercies that we have into misery if we be left but a while It is the pride of mens hearts that makes them venturous of them selves hence they get many a knock and bruise Oh! many stumble in their way and split themselves and perish because they will be going themselves and not depend upon Gods hand We find by experience now God hath brought us out of Egypt here in great measure we are called out of Egypt and we hope that God intends a Canaan to us yet what children are we we do not know how to step a step in our way Oh! how often have we been at a stand in our way since God hath been pleased to call us out of Egypt we have been at a maze not knowing which way to take this way or that way Oh! how often have we fallen in our way and gone astray If ever people had need to have God to teach them how to go then have we at this day our path is an untroden path and there are many stumbling blocks in our way we often stumble and fall in them Poor children have not more need to have the hand of the Parent or Nurse when they go upon the Ice in slippery waies then we have need of the hand of God upon us to leade us in our way and to guide us That 's the first Note Secondly The way that God leads people in many times may be a way of much difficulty he said he taught Ephraim to go and led him in the way If we enquire what that way is it was the way through the wilderness yea before they came into the wilderness before they came at the Sea in Exod. 14. 9. The Egyptians pursued after them all the Horses and Chariots of Pharaoh and his Horsemen and his Army and overtook them encamping by the Sea befides Pi-hahiroth before Baal-zephon Pharaoh and all his host pursued them they were in a very straight way The Sea was before them Pharaoh and all his Army was behind them and they were encamping by the Sea before Pi-hahiroth at the mouth of those Mountains that the Mountains did compass them round about and they were before Baal-zephon that is the god of watching the Egyptians God that they made accompt was the God that did watch those that went out of their Country without any leave they came before that God that was the God for their watching those that went out of their their Country and to keep them from going out and between the Mountains and the Sea before them and a great Army behind them and yet God taught them to go what a way doth God teach them to go in And then when they go further they must go through the Sea or no other way God taught them to go through the Sea and when they have gone through the Sea Is all the evil over No
men to be fools and here 's the rea 〈…〉 that you have many of the Learned men of the world accounted them fools and simple men as heretofore the Non-conformists were not they accounted simple men and fools because they would not yeeld to those things that were imposed upon them yea we must be fools It 's true there is use of mens prudence and reason when once I have an Institution to help me further to mannage an institution but for to raise up any thing in the Worship of God beyond what I have warrant for in the Word there it 's not enough for men to say This is good and what hurt is there in it and without this there will come a great deal of stir and can any man in Reason but think that this is good I say when we come to matters of Worship that we must expect a presence of God in them for a Spiritual Work upon the soul of a man all these arguments we must lay them aside and there is no use of them Here I cannot argue for a thing that it is good and I have need of it and therefore I must have it but I may argue it 's good and I have need of it because there is an Institution And there 's another speech of Luther saith he In matters of Worship we must not regard so much what the thing is but who it is that commands it do not lean to our own understandings This for their sin of Idolatry But further They thought to carry themselves in a prudential way but the Lord condemns it as sottish they thought they were very understanding in it yea but it was but sottish For it follows All of it is the work of the Craftsmen they say of them Let the men that sacrifice kiss the Calves As if he should say What a sottish thing is this That when themselves put all the excellency that the Creature hath put upon it and yet they will worship it and say to the men that sacrifice Kiss the Calves But God challenges Worship upon this ground Because He is the Cause the Supream the only Cause of all Excellency Himself From hence note That those that venture most upon their own understandings in the matters of Worship God gives most up to sottishness I say If men will venture to go according to their own understandings in Worship God may justly give them up to sottishness and none are given up more than those that think to be most prudential and wise in the matters of Worship Isa 29. 13. saith he Their fear towards me is taught by the precepts of men What then Therefore I will do a mervailous work among the People even a mervailous work and a wonder What 's the mervailous work what 's the wonder The wisdom of their wise men shall perish and the understanding of the prudent shall be hid What they will venture upon their own understandings in the matters of my Worship and they wil prescribe what I should have and they think they are very wise in what they do I wil do a mervailous work and a wonder what 's this I will cause the wisdom of their wise men to perish and the understanding of the prudent shall be hid they shal be left to sottish waies to absurd waies that all that are about them shal see that they are blinded in their courses and waies Oh my brethren we do see this fulfil'd at this day those that will venture upon their own understandings in Worship how hath the Lord left them in blindness though they were men of excellent parts in former time yet their parts begin to be blasted And observe it you will find that more and more such men as bring in their own understandings into Gods Worship I say the Lord will blast them at one time or other so as others shall see and take notice of it and stand and wonder at it All of it the work of the Craftsmen c. All of it As if he should say If there were any thing of God in it possibly it might be accepted but when 't is all of man This may be said of many of our services they are all of man there is nothing of God nothing of the Spirit of Christ in them no mervel though they vanish and we vanish in them They say of them Let the men that sacrifice kiss the Claves The old Latin hath it Sacrifice men in the Imparative so the Greek In zeal to their Idols they sacrificed men According to which reading the sense would be Those are worthy to kiss the Calves that sacrifice men This was forbidden Levit. 18. 21. and Chap. 20. 2. But it was done in a perverse imitation of Abraham who would have offered up Isaac It prevailed much among the Heathen The King of MOAB as we reade in 2 King 3. 27. sacrificed his eldest Son that should have reigned in his stead Tertullian saies Apolog. Cap. 9. That it continued till the time of Tiberius Lactantius hath a story of the Carthaginians who being vanquished by Agathocles King of Sicily they thought the gods to be displeased with them and that they might appease them they sacrificed two hundred of the Noblemens sons The place where the Jews sacrificed men was in Tophet in the valley of the Son of Hinnom Hinnom is drawn from a word signifying to lament and roar Because of the noise of those that were sacrificed whence Gehenna Tophet of a word signifying to beat on a Drum Which they used not only to drown the noise but all the kindred of the sacrificed person did rejoyce with Tymbrels and Dances in great mirth till the sacrifice was fully consumed The Hebrews are quoted by Selden de diis spris Cognati omnes Tympanis Chordis summa cum laetitia exultant quoad omniuo combust us fuerit But to pass by that Interpretation and to take it as it is read in our Books by these words they call upon the sacrificers and encourages them in their Idolatrous waies Kiss The kiss is a Ceremony of Worship Psal 2. 12. Kiss the Son but withal it expressed their Love and Delight as well as their Homage Herculus his Chin in Sicily was worn bare with kissing saith Cicero And if they could not reach the Chin then they kissed the hand in token of their Worship of the thing Hence Job 31. 26 27. If my hand hath kissed my mouth See Pliny Lib. 28. Chap. 2. of the Ceremony of Worship How foolish were they to forsake the blessed God to worship Calves How should we be forward and cheerful in the Worship of the blessed God in coming to kiss the Son It is false Worship to give Religious respect to any creature what ever the Creature be by kissing as well as by bowing to it I know no reason why a Book may not be set up to
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