and then you shall have this voyce from heaven The kingdoms of the earth are become the kingdomes of the Lord and of his Christ and hee shall reign for ever and then shall ye together with the Jews seeke the Lord and David your King and fear the Lord and his goodnesse Now through Gods goodnesse wee have gone through these three Chapters Tertullian hath this expression of the fulness of the Scriptures Adorâ— plenitu dâ—nem Scripturarum I adore the fulnesse of the Scriptures By searching thus into the Scriptures we may come to see rich treasures in them and so adore the fulnesse of them how do we read over texts as if there were nothing in them but certainly God hath revealed much more of his mind in Scripture then wee are aware of let us all be in love with the study of the Scriptures May 8. 1642. a Nesco utrum brevitatem sermonum an magnie tudiuem sensuum admirari debeas b Commaticum qua si persentias loquen tem c Geâ—â—s generalissimum omnium benorum Si hoc auferas solâ—m e mundo sustulisli quid mundus sublate verbo quam infernus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quid est Scriptura sacra nisi quaedam epistola emnipotentis Dei ad creaturam suam Greg. 1. Ep. â—0 ad Gregorium Theodorum Medicum Sacrae scripturae expositio est emnium quae ad culâ—â—m Dei fiunt â—pus maximum utilitates humano generi max 〈◊〉 efferens Lect. 1. Wolfius in loc Luther in Gen. c. 19. Ego adi lie beos meâ—s saepe opto eos interire quod metuo nemorentur lectores abducant lectione ipsias scripturae quae sola omnis sapientiae fons est c. Ioh. 7. 17. â—um debere scire se aliquid profecisse cui Ciceronis lectio eft valde iucunda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salvavit Obs â— King â— 2. 19. Ier. 36. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puteus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magna semper facerunt qui Deo vocaute docuerunt Luther Euseb de Prapar Euan. l. 20. c. ult Ab hec tempore Graeca de temporibus historia vera creditur Obs 1. Obs 2. Obser 3. Obser 4. Obser 5. Obser 6. Obser 7. Obs 1. Obs 2. Obser 3 Obser 4 Obser 5 Obser 6. Obser Obsec Ch. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quanto 〈…〉 dius 〈◊〉 em loâ—â—itur 〈◊〉 into opetoâ—ius peneâ—â—ratur Aug. de Hosea l. 18. deciu. Iam. 1. 20. May 23. 1642. The scope of the Chapter Segnius irritant animos demissa per aurem Quamqua sunt oculis subjecta fidelibus quae Ipse sibi tradit spectator Lect. 2. * Such a one as Thais was among the Athenians Vir sanguinum Aug. cont Faust l. 22 c. 80. Quid adversura clementiae veritatis quid fidei Christianae si meretrix relicta forâ—â—catiane 〈◊〉 castum conjugium commutetur c. Eorum audaciam mirari satis nequeo qui non verentur dicere verba haec esse rebus destituta Theod. in Hos enaâ— c. 1. Obser Gods command takes away the offence not he comâ—mand of the Magistrate Ans 2. Obser Obser Reasons why Hoseas marrying a whore was but only in a vision 1. 2. How the woman is the glory of the man 3. Apparens loquens ei per vifiouem interiorem ecstafi Obs Adulterium committenâ— quasi ad alterium se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conferens Wherein is Idolatry like to the sinne of Adultery 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 4. Hos 4. 11. 5. 6. 7. Filii Ecclesiae Quest Answ 1. Fornicando fornicatur or as Arius Montanus Fornicando fornicabitur Obser Obsec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs 5. Reasons of the name of Hoseas son Obser 3. Obser A twofold scattering of a People 4. 5. Obser Obser God will avenge 〈◊〉 blood Answ 1. Three reasons why God avenged the blood of Iezreel upon the house of Iehu 3. Obser 1. Obser 2 Obedience so farre as serves a mans owne turn Obser 3. God makes use of mens parts Obser 4 God makes 〈◊〉 use of menâ— sins Obser 5 God rewards here those works that must be answered for he easter Obser 6 A dangerous thing to subiect publique works to our own ends Obser 7. GOD curseth partiall obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 8. Reformers must not be more carefull of Policy then of religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Pol. l 7. cap. 8. Mâ—n can see the evill of sin in others rather then in themselves Obser 10 Oser 11. Magistrats must take heed of livâ—ng in the same sinnes they punish Quest Ans Obs Why a threat against posterity in the second Command rather then in any â—ther Theequâ—ty of childrens suffering for their Parents Observ Question Answer Observ Question Answer 2 King 10. 36. 13. 1 13. 10. 13 23. Obser Sin punished a long time after the commission Gen. 42. 22 Isa 65. 20. Observ Quest Answ Observ Many years are but of little while in Gods account Obser Present things affect not Omnis actie fit per contactum Obser Obser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quiescere faciam Obser Observ Observ No weapons can prosper against the Church Observ Fortified places are nothing where the wrath of God is out against a people 2. Obser God punishes men in that they most glory in Lect. 3. Hoseas 3. children shews the 3 estats of 〈◊〉 Observ Base effeminatenes of spirit in a people yeelding to what shall be imposed upon them a signe of ruine Purity in the Church cannot stand long with slavery in the â—eate Viri fortâ—â— est aut pul chrevivere aut fartiter mori After base yeelding to slavery follows ruine Quae suâ—â—u abjecturi in altum tolimus ut majori ruina decidant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oblitus fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abâ—â—ulit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 1 Encouragement from gracious youth in England Obser 2. 〈◊〉 2. 1. The feares of the Saints that heretofore mercy was departed from us iustified Luk. 14. 14. Rev. 22. 1â— Gen. 6. 3 God must not be dallyed withall in the offers of his grace Obser 3 Obser 4. Obser 5 Obser 6 Lesse judgments forerunners of greater Obser 7 Obser 8 Amos 3. 2. 1 Kings 13. 4. Exod. 33. 5 A dangerous thing to reiect an offer of mercy after reiection of former offers 2. Obser The ground of civill Churh government different Answ How farre mans authoritybindes Obser 1 Obser 2 Obser 3 Obser Object 5. Obser Poor afflicted ones finde mercy when the rich are rejected 6. Obser Ministers must be Impartial Obser 7 Mercy to the saints are aggravation of judgement to the wicked Dives magis uritur gloria Lazari quam suo incendio Chrysologus After promise of mercy yet great afflictions may follow No advantage in yeelding to wicked men Obser A great evill to be discouraged at some difficulties when God is in
rule with God though it be the whole house of Israel God hath no mercy for the whole house of all the people of Israel Let no man presume to sin against the Lord because there are Multitudes that do offend think that he shal escape with the Multitude No all the nations of the world with the Lord are but as the drop of a bucket as the small dust of the ballance nothing even lesse then nothing And yet further No mercy upon the house of Israel Though it be the house of Israel yet no mercy upon her If it were the house of Pharaoh it were not so much but what no mercy to the house of Israel The neareness of any to God exempts them not from the wrath of God God hateth sin and hateth sin most when it is nearest him You have I knowne of all the families of the earth therfore wil I punish you for your iniquities saith the Lord. As we hate a Toad in our bosoms more then when it is at a further distance so God hateth sin in those that are nearest to him more than in those that are further off for God will be sanctified in all those that draw neer unto him But wherefore is all this that God wil have no more mercy upon the house of Israel what hath the house of Israel done that God should be so angry with it It is worth our searching and enquiring after why the Lord will at this time have no mercy upon the house of Israel It concerns our selves neerly The first and main reason is because of their continuance in their false way of worship notwithstanding all the means that God had used to bring them off not only by his Prophets sending them again and again to shew them the evill of their false worship in those 2. Calves in Dan and Bethel but by most remarkable works of his providence against them As for example The work of God against Jeroboam when hee was but stretching out his hand against the Prophet that came to denounce judgement against that Altar upon which he was offering Sacrifice his hand that he put forth against him dryed up so that he could not pull it in again to him and upon the prayer of the Prophet it was restored became as was before Again the remarkable work of God in anointing Iehu to destroy the house of Ahab and his seed for their Idolatry Yet notwithstanding these Prophets and these works of God with many other they still persisted in their way of Idolatry And this caused the Lord now not to have mercy upon the house of Israel Let us take heed of this God hath used and still doth use means to bring us off fully from all wayes of false worship not only by sending his Ministers from time to time to declaim against such things but by wonderful and remarkable works of his providence towards England especially at this day Never had any Nation never had England heretofore more remarkable works of God to draw them off from all wayes of false worship to bring them to worship God in the right way according to his will Now let us tremble at this sentence I will not add mercy I will have no more mercy God hath added mercy to us again and againe from time to time And now me thinks in this work of Gods mercy that he is about concerning us he speaks to us as he did to the people Come and put off thy ornaments that I may know what to do with thee Come now and humble your selves that I may know what to do As if God should say Come give in your last answer Certainly in that way that God is now in with us he calleth England to give its last answer as if he should say Now I am sheing mercy once more take heed of rejecting it lest you have a Loruhamah upon you I will adde no more mercy consider not onely what wee have done but what we do how we have abused mercy and how wee doe now abuse present mercy how opposite the spirits of most are against the work of reformation now in hand who even say to the Lord Christ depart from us we desire not the knowledg of thy ways When the people of Israel were offered Canaan and God bade them go in and possesse it they were then neer unto it but when they then refused Canaan God sware in in his wrath that they should not enter into his rest If ever a people were offered Canaan were offered the Ordinances of God in his owne way certainly wee are at this time Let us tremble lest God if wee reject this mercy should swear in his wrath I will have no more mercy upon you and so we prove to be a Loruhamah indeed But a second reason why this people could have no mercy might be because of their forsaking God even in the civill State For you are to know that this people of Israel had not only left God in their Church State and defiled themselves with false worship but they had in their civill government wickedly departed from that that God had appointed over them They had departed from the house of David and rent themselves from it It is true this was of Gods permission but yet it was the wickednes of their hearts no excuse at all for them Hence Chap. 8. 4. God chargeth them that they had set up Kings but not by him From whence this may bee observable That it is a most dangerous thing for a people to forsake that government to rebell against that civill government that God doth set over them When the people in 1 Sam. 8. 7. had required a King and would not be ruled by Judges any more saith the Lord to Samuel They have not rejected you but rejected me that I should not reigne over them A most dreadfull place And I confesse freely to you this one Text of Scripture was the first Scripture that took impression upon my thoughts and heart about fearing to goe on in a way of Church-government that God had not appointed For thus my thoughts reasoned What is God so provoked against a people that will reject but a Civill government a government that hee hath appointed that specially concernes but the outward man Then if it proves that God hath appointed any government in a Church that is Divine Institution that concerns the good of the soule and is immediately to work upon that surely God will be much more provoked there for rejecting it And going yet further upon search finding that though we have not a civill government appointed by God as the Jewes had yet for the Church state wee have one appointed even by God himself And reason there must be for it for whatsoever hath a speciall efficacy upon the heart must have a spirituall rule for the warrant and direction Indeed prudence and reason is enough for the ordering of things that
concern the outward man except God will come in with his owne institution But when it cometh to the ordering of the heart and there is a spirituall efficacy expected as in all Church ordinances there must be and that authority by which they are executed giveth a great influence into them now nothing can goe beyond its principle therefore it must have a divine institution to give it its efficacy It may here be demanded whether hat not God appointed over us a particular civill government as he did over the Jews That our government and all lawfull government of other Nations is appointed by God we must conclude is a certain truth But not so appointed by God as the government of the Jewes was And the reason is this because the Church and Common-wealth of the Jewes was involved in one and therefore the Apostle speaking of the Church hee saith they were Aliens and strangers from the Common-wealth of Israel It was meant of the Church state There was such a kind of Paedagogy under the Law that the Church and State were involved in one for Christ would be the head of the Church and Common-wealth too and appoint them lawes And so their government was imediately from heaven Now for us That we should have a government according to the rules of wisdome and justice that indeed is appointed by God God would have us have a government But he leaveth the ordering of that government to generall rules of prudence and justice So that now it is lawfull for any Kingdome or Country to agree together and according to the rules of wisdom and justice to appoint what government they wil as vvhether it shall be a Monarchy or an Aristocracy or a Democracy and to limit this according to Covenant of agreement as whether that the fundamentall povver shall be vvholly put out or any part reserved hovv farre this or that Man or society of Men shall have the Managing of it and the like then so farre as it is agreed upon vvee are bound in conscience to obey either actively or passively but no further are vvee bound to obey any Man though he be in authority yet vvee are not bound to obey him either actively or passively conscience is not tyed Though those men be in authority yet it is no resisting of authority at all not to do what they would have Yea though the thing be lawfull they would have yet if it be not according to the law of the kingdom to the first agreement I may be bound by the rules of prudence to save my selfe but it is not authority that binds me to obey out of conscience For we must of necessity distinguish between men in authority and the authority of those men Wherefore so long as wee seeke but to keepe authority in the right channell that it flows not over the banks we cannot be charged for resisting the government God hath set over us though we do not obey the wills of those who are set over us and therefore there is no cause that we should fear that God should say to England upon this ground Loruhamah hee will have no mercy To proceed But I will have mercy upon the house of Judah The people of Israel they might say Hosea thou art a Preacher indeed what preach nothing but judgment nothing but wrath to be utterly taken away Is there no mercy at all Is not God a mercifull God Yes saith the Prophet though you be taken away God knoweth how to glorifie his mercy he hath others that he can make to be objects of his mercy though you be destroyed From whence first you see that though God utterly reject some yet in the mean time he hath others to shew mercy unto Therefore it is no plea for any sinner to say thus well I have sinned indeed but God is mercifull What if God be mercifull so he may be though thou be damned and perish everlastingly Yea whole kingdoms nations may perish yet God may be mercifull God hath stil infinite ways to glorifie his mercy Many people in desperate moods lay violent hands upon themselves certainly there is a kind of spirit of revenge in it as if they thought there would be some trouble about it and so God should lose some honour But if you will have your will in this or in any thing else though you be dead and rotten and your souls perhaps in chains of darkness God will have wayes to be glorious in his mercy whatsoever come of you But 2. I will have mercy upon the house of Judah God will alwayes have a Church he will never destroy his Church at once the Lord loveth publique worship in the world Though he will utterly take away the house of Israel yet he will have mercy upon the house of Judah Again Israel might say what will not God be mercifull to us why I pray you what doth Judah get by her worshipping of God in that which you say is the only right way Judah indeed keepeth her selfe to Ierusalem keepeth her selfe to worship in the Temple but what doth she get by it for ought we see Iudah is in as hard an estate and in as low a condition as we nay as we shall see afterward Iudah was in a lower condition than Israel and certainly such kind of expressions as these they would be ready to have against the Prophet Well saith God let Iudah be what she will I will have mercy upon her Though carnal hearts when they look upon the low condition of the true worshippers of God think that there is no difference between those that are in a good way and themselves that are in the ways of sin yet God will make a difference I will have mercy upon Iudah but not upon Israel Many carnal men please themselves with this I see others that are strict that pray in their families that run to Sermons and wil not do thus and thus as others do yet they are as poor in as mean a condition as any others what do they get by their forwardness in religion Are not we in as good a condition as they Well friend though thy carnal heart think there is no difference between him that serveth God him that serveth him not God hath a time to manifest a difference There shall a time come saith God Mal. 3. 18. that you shall returne and discerne between the righteous and the wicked between him that feareth God and him that feareth him not I will not have mercy upon Israel but I will have mercy upon Iudah Fourthly Judah had at this time many grosse and fearful evils amongst them yea scarcely delivered from Sodomy it will aske a great deale of time to shew you the state of Judah in regard of the horrible wickednesse that was in it yet God saith I will have mercy upon the house of Iudah What is the reason of this Because though Iudah had many grosse evils yet Iudah kept
entreated Jam. 3. 17. Peaceable gentle and easie to be intreated Thus in Christ he is easie to be intreated by his Church and the Church should easily be intreated and indeed is when the hearts of the Saints are right there is an ingenuity in them they are soone moved to any service Christ calleth for Lastly kindnesse is compassionate sensible of all sufferings so Christ and his Saints mutually Such loving kindnes as this should be in all maryage-communion where there is this loving kindness there is a sweet conjugall communion indeed and so far as any of this is wanting so farre the blessing of a maryage estate is wanting one reason amongst others why God makes so much use of this Allegory of marryage to expresse so great a mystery of godliness as the union betweene Christ and his Church is to teach those that are married to live so together as they may express all that excellency of communion that is between Christ and his Saints Now I put it to you who are in a marryed condition is there this loving-kindnes in you as may hold forth the loving kindnes that is between Christ and his Spouse so far as you want in your endeavours after this so far there is an evil when you goe home take this lesson with you labour to walke so in that way of loving kindnes one to another as that you may expresse how the loving kindness of Christ is unto your soules There are many frailties in the man in the wife but not so many frailties as there are in you in reference to Christ Christ beareth with more frailties in you then you can beare with in your wife Christ is not morose to you he is not a bitter husband to you I have read of Monicha Austins Mother who lived neare a Heathen and she had a very ill husband of a very crosse and perverse disposition this Heathen comes to her one time and asked her how cometh it to passe that you and your husband live so well together as you doe We know your husband is of a very crosse and perverse disposition yet we see nothing but there is a great deale of sweetness and love between you it is not so with us we cannot doe so for our lives Monicha gives her this answer It may be saith she when your husband is untoward perverse you are perverse again and you give crosse answers but Christian Religion teacheth me otherwise when my husband cometh home and is in passion Christian Religion teacheth me to be as loving and dutifull amiable to him as I can and so I have gained the heart of my husband It were a happy thing if all women would take this home with them and learne this of Monicha Austins Mother And so on the other side the man in reference to his wife this loving kindness is between Christ his Spouse let it appeare between man wise who professe their interest in Christ And this loving kindness of Christ Oh how should it draw our hearts unto him What more prevalent meanes to draw then loving kindnesse Marke that Scripture to shew the power of loving kidndnes 2 Chron. 10. 7. If thou be kinde unto this people they will be thy servants for ever say those ancient Counsellors of Rehoboam who gave him wise counsell If this be the way to draw the heart surely Christ must need have our hearts he is not a bloody husband but a kind husband to us let us then be his servants for ever It were a good lesson for all Governors to consider of that it is kindness that drawes the hearts of people they rule not over beasts but men therefore if they would rule over them with comfort and safety to themselves they should rule with kindness Hence Cant. 4. 10. it is said that the Charet of Solomon was paved with love for the daughters of Jerusalem it is an expression of Solomons gentleness toward the people of Jerusalem I have read of Alexander Severus when his Mother and his wife would put him upon harsh wayes objected to him his mildness yeildablenesse to his subjects saying you have made your power more contemptible by your kindnes yeelding so much to your people his answer was At securiorem but more secure and lasting Certainly it would be so if Magistrates had not the evill councell of young Gallants if they would follow the counsel of the ancient Counsellors to be kind to the people they would be their servants for ever their peace and safety would be more then now it is Christ expects loving kindnesse from you unto himselfe loloving kindnes likewise one unto another First Christ expects you should be full of loving kindnes unto him O blessed Redeemer what is that we should do that we should be kind to the The very phrase seems to be too low for Christ that Christ should look for our kindnesse Yes Christ lookes for our kindnesse and he prizeth it dearely nothing in the world is prized by Christ more then your kindness as a kinde husband prizeth nothing in the world more in his wife then kindness But how kind to Christ Thus you are kinde to him first when you cleave to him when he standeth in most need of you 2 Sam. 16. 17. saith 〈…〉 Hoshi is this thy kindnesse to thy friend that is what is thy friend in danger and hath now need of thee and doest thou now come from him Is this thy kindnes to thy friend thou shouldst now be with thy friend in time of his danger and need and that is kindnesse So I say there are some times wherein Christ standeth in more need of us then at other in suffering times in times wherein his cause hath many enemies and our help is called for if we should now forsake him in times of suffering may not Christ nay may not the holy Angels and Saints say Is this your kindnesse to your friend To come to Christ when you have need of him is not so much kindness but to come to him when he hath need of you this is kindnesse Secondly It is kindnes when we serve Christ in the midst of difficulties You have a notable place for this Jer. 2. 2. I remember the kindnesse of thy youth the love of thine espousals when thou wentest after me in the wildernesse To be willing to follow Christ in the wilderness that is kindness Christ doth not account it kindnes for us to serve him when we may prosper in his service when serving of Christ may stand with our own ends when we may keepe our shops our lands and possessions when there is no difficulty at all in his service what great kindnes is this but when for love to the Ordinances the truths of Christ you are willing to follow Christ even in the wildernes this is kindnes Christ will account it so however some men have thought that they have shewen great kindness unto Christ in that they
thâ— Church and State as children towards the mother Obser Sin causeth shame False worship 〈◊〉 shamefull thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The more full of beauty Gods Ordinances are the more shamefull it is to decline to waves of false worship Obser Omnes libros tam veteris tam novi testamenti nec non traditionis ipsas pari pietatis affectâ— ac reverentio suscipit ac veneratur Idem honor debetur imagini exemplari Governers and parents must take heed of putting their servants 〈◊〉 children to too much 〈◊〉 Obser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser Aelianus variar historâ— Bodily and spirituall whoredom makes men very wilful in their uncleannesses Obser Ego in ea opinioâ—e sum Monarchias longe diutius duraâ—uras sâ— Monarchae hoc unum pronomen Ego omisissens Luther in Psal 127. Tolle voluntatem non erit infernus Bern. It s a fearefull iudgement for a man to hee given up to ones owne will Professed wickedness is shamefull wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adaras Iovis aut Veneris adorare ac sub Aâ—tichristo fidem occul tare Zuin. ep 3. It is not enough to have goodnesse at the heart but we must professe it Ans 1. Association with those of a different Religion is dangerous Obser Wee must keepe good thoughts of God Obser If we prize Christs love hee will prize ours Obser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser The enâ—es of false worshippers are very low and meane A true child of Abraham hath a high spirit Obs Men love that Religion that brings them most corne and wine c. Fac me pontificem et Christi anus â—ro Novi hominâ—m non ex vna canoni catu nebilem commonstrantem digito delicatiorem penem vin m quod prestan iâ—simum erat oppositum haec in quit sunt quae faciunt ut hoc vitae genus dejerere non libeat Triobojare Beneficium Magis soliciti de meroquam de vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magis amantmâ—n di delitiâ—s quam Christi divitias Obser It is a shamefull thing to subiect Religion to corn wine and flaxe and wool â—ermâ—ns illa bestia non curaâ— aurum Quasi vero deus nolit darelanem ecclesiae suae aut satius sit asathana peâ—era Obsre Prosperâ—ty in evill wayes hardens Obs God reserveth propriety in all that he giveth unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vadam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persequa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—udiose quaâ—rensâ— Summae conatuam bulatione pedibuâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser Isa 27. 4 ver 9. The difference of Gods aims in afflicting his Saints from his aims in afflicting the wicked Obs 1. There remains much of slaviâ—h disposition in the godly Obser God studies what may do his people good Obs A mercy to have stumbling blocks laied in the way of sin O inâ—aelices et miseros quando relinquit Deus homiones sibi ipsis nec resistiâ— eorum fureri et cupiditatibus sed vae illis ad quorum peccata conniveâ— Deus Luther Obser Much brutishness remains in the hâ—arts even of the godly Obser 2. Obser 3. Afflictions are â—ods hedges If our way be Gods wee must breake through all difficulties Obser Wicked men will suffer much for their lusts Obs God keeps many from thit sins in a way of violence whether they wil or no. Obser Obser God strikes wicked men with blindnesse It is a good blindnes not to find the paths of sinne Obs Obser Obs Obs Obser When wee cannot enjoy all ordinances vet our hearts must be working after them Obs Obs Cum ne mi ni ob trvdi po test itur da me Obs God accepts of us when we come to him in our affliction Obser Rom. 6. 21. Nothing got by departing from Christ Obs Object Answ Humiliation must go before reformation Obs Lect. 6. In vaine to be humbled except we reform Obs The reasonings of heart in a repenting Apostate Obser Obser Pro. 14. 14. Lect. 6. Apostates seeming mercy must observe three things Examination whether times before were better then they are now The weakness of the argument taken from the opinions and practises of learned godly men Creâ—o vera purfecta fide quod Deus creator gubernator susteu ator sit omnium creaturarum quod idem ipse operatus siâ— omnia operetur adhuc inaeternam operaturus sit Buxtorf synag Iudaic. c. 1. Benedictus sis Domine Deus noster rex mundi quod fructum vitis condidisti Synag Iud. c. 7. Benedictus esto Deus qui dulcia bene volentia crearis c. Buxtsynag Iud. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Baal was Obs God provideth for the bodies of his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si opus est corni paâ—e si opus est aqua si open est vinâ— si opus est nummo si opus est jumento a Deo petere debet nan a daemoniis idolis qui Deo sitiunt undi que debent sitire anima carne Nunquid animam tuam Deus fecit carnem damonia fecerunt qui fecit ambas res ipse pascet amlias Aug. in 〈…〉 longeth for thee 〈…〉 Obj. The greatest man in the world must beg his bread at Gods gate every day Obs The sweetnesse of a comfort is that it comes from God Obs Many and great are Gods unknown mercies Scire tuum nihil est nisi te scire hoc sciat alter Obser We know no more then we lay to heart philosophi sumus factis noâ— verbis nec magna loquimur sed vivimus Cypr. de patientiâ— Mat. 11. 27. Hoc morbo didici quid sit peccatum quanta majestas Dei Gasper Olevianus Verbâ— sensus denotant affectus Obs Affected ignorance is no excuse Graviter O homo peccas si divitias dei longanimitatis contemnis gravissime si ignoras Ambroâ— Obser Obs Obser Prosperity makes men grow wanton Obser Obs An evill thing to fight against God with his own creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs Obs Lect 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 1 Obs 2. Abuse of mercies causes God to take them away Obser 4 Gratiarum actio ipsa confessio donum est acceptum quanto magis ipsa dona Luther postquam locuplitati sumus bane â—idesam particulam addimus ego geci Obs 5. When God takes away a mercy then conscience troubles foâ— the abuse of that mercy Obser 6 Obs 7. wrath from God when wiked men least think of it Obs 8. how far wicked men have right to the creature Obs 9. Substantiâ— caro nostra incorporetur Sanctis nt in â—is ad gloriam resurgat non peccatoribus in illis enim resurgâ—t ad â—ehenam Obser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser Prosperity hides much filth Obser Lect. 6. Reâ—taining some good covers much evill Obser Obser Lewdnes of men must be discovered
of God and hence are put to it so much to make a connection betweene that that went before and this therefore but wee need not go so farre the right knowledg of the fulnesse and the riches of the grace of the Covenant will help us out of this difficulty and tell us how these two the greatnesse of mans sin and the riches of Gods grace may have a connection one to another and that by an Illative therefore I confesse the Hebrew word is sometimes conjunctio ordinis rather then causalis a conjunction that only sets out the order of a thing one thing following another rather then any way implying any cause but the reading here by way of inference I take to be according unto the scope of the Spirit of God and it gives us this excellent note Such is the grace of God unto those who are in Covenant with him as to take occasion from the greatnesse of their sinns to shew the greatnesse of his mercy from the vilenesse of their sins to declare the riches of his grace And the Scripture hath divers such kind of expressions as these as Gen. 8. 21. The Lord said in his heart I will not again curse the ground any more for mans sake VVhy For the immagination of mans heart is evill from his youth A strange reasoning I will not curse the ground for mans sake for the imagination of mans heart is evill from his youth One would have thought it should have been rather I will therefore curse the ground for mans sake because the imagination of mans heart is evill from his youth but the grace of God knowes how to make another manner of inference then we could have imagined So likewise Isa 57. 17 18. For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart I have seen his wayes saith God Now one would have thought that the next word should have been I will therefore plague him I wil destroy him I will curse him but mark the words that follow I will heale him I will 〈◊〉 him also and restore comforts unto him and to his mourners I will create the fruit of the lips peace to him This is a consequence at least if not an inference David understood this reasoning to be indeed the true reasoning of the Covenant of grace and therefore he pleadeth thus with God Psal 25. 11. Pardon my iniquity for it is great Lord my iniquity is great therefore pardon it Hearken you Saints hearken I say this is the great blessing of God unto you who are in Covenant with him whereas otherwise your sins should have made you objects of Gods hatred your sins now render you objects of his pitty and compassion this is the glorious fruit of the covenant of grace I would only the Saints heard me in this thing but why doe I say so I will recall my word let all sinners heare me let the vilest the worst sinners in the world heare of the riches of the grace of God in this his Covenant that if they belong to Gods election they may see the fulnesse the glory of Gods grace to be inamoured with it their hearts ravished with it that they may never be at rest till they get evidence to their soules that God indeed hath actually received them into this his Covenant If then God be pleased in the riches of free grace to make such an inference therefore let us take heed that wee make not a quite crosse inference from the greatnesse of our sins nor on the other side from Gods grace As thus You have followed your lovers you have forgot me therefore will I allure you An unbelieving heart would make this inference I have followed my lovers I have followed after vanity and folly and therefore God hath rejected mee therefore God will have no mercy upon me therefore I am undone therefore the gates of mercy are shut against me unbelieving heart do not sin against the grace of God he saith you have forgotten me therefore will I allure and speake comfortably to you doe not you say I have forgot the Lord and therefore the Lord will for ever reject me these discouraging determining despairing therefores are very grievous to the Spirit of God God would have us have all good thoughts of him It is a maine thing that God intendeth through the whole Scripture that his people should have good thoughts of him and that they should not think him a hard master It is an excellent expression of Luther saith he the whole Scripure doth principally aime at this thing that we should not doubt but that wee should hope that we should trust that we should believe that God is a merciful a bountifull a gracious and a patient God to his people It is an excellent expression that I have read of Master Bradford in one of his Epistles saith he O Lord sometimes me thinks I feel it so with me as if there were no difference between my heart and the wicked a blind mind as they a stout stubborn rebellions spirit a hard heart as they and so he goes on shall I therefore conclude thou art my Father nay I will rather reason otherwise saith he because I do believe thou art my Father I will come unto thee that thou mightest enlighten this blind minde of mine that thou mightest soften this hard heart of mine that thou mightest sanctifie this unclean spirit of mine I this is a good reasoning indeed and is worthy of one that professes the gospel of Jesus Christ Again as the inference of this unbelieving heart is grievous to Gods spirit so the inference of a prophane heart an unbelieving heart makes his therefore from the greatnesse of sin against Gods mercy and the prophane heart makes his therefore from the greatnesse of Gods mercy to the hardening of his heart in his sins what shall God make his therefore from our sin to his mercy and shall we make our therefore from his mercy back again to our sins where sin abounds grace abounds but where grace abounds sin must not abound because God is mercifull to us who are very sinfull let not us be very sinfull against him who is so mercifull God takes occasion from the greatnesse of our sins to shew the greatnesse of his mercy let not us take occasion from the greatnesse of his mercy to be emboldened in greatnesse of our sins Therefore behold Behold Here is a wonder to take up the thoughts of men and Angels to all eternity even that that we have in this inference behold notwithstanding all this yet you men and Angels behold the fulnesse the riches of Gods grace I will allure her what will not God cast us away notwithstanding the greatnesse of our sins let not us reject Gods ways notwithstanding the greatnesse of any sufferings we meet with in them there is a great deale of reason in
this that I speak you may as well beare with sufferings in Gods wayes and yet embrace them as God doth beare with sinns in your hearts and yet embrace you but it follows therefore I will allure the Heb. word translated allure signifies to entice and is used many times in the ill part blandiendo decipere to deceive by subtle enticing the Seventy in their translation thus Therefore also I will deceive them and the old Latine lactabo and others seducam therefore also I will seduce them so sometimes the word is God makes use of this word to expresse a very gracious affection to them the sweete and gracious wayes that God intendeth to deale with them in What God means by alluring of his people when once he is reconciled unto them may be expressed in these three things First I will open the beauty and excellency of the infiniteness of my grace and goodnesse and I will set it before them to allure them I will spread before their soules the beauty the glory of the riches of my grace Secondly I will out-bid all temptations of their lovers whereas before they went a whoring from me because their hearts were allured by their lovers their lovers proffering unto them such and such contentments and so did subtilly draw their hearts from me I will now deal with them in a more powerfull way then their lovers possibly could and I will out-bid them all Did their lovers proffer to them comfort I will bid more then they did their lovers proffer gaine I will bid more gaine did they proffer more honour and respect I will out-bid them in this too I will bid more honour and more respect so as I will perswade their hearts that they shall come to enjoy more in me then possibly they could comâ—â— enjoy in whatsoever their lovers could doe for them And indeed then hath the Gospell the true full gracious worke upon the heart of a man or woman when it yeelds to the profers of the Gospel as finding that all that the world can bid is now out-bidden I have a better bargaine here in Christ then the world proffers to me You know when one comes to offer so much for a commodity and another out-bids him he carries it away so when the world and lust and sin proffers to the soul such and such contents then comes God and out-bids all and so the bargaine is made up God carries away the heart Againe further I will allure that is I will come upon them even unawares and as it were steale away their hearts by a holy guile as S. Paul tells us that he caught the Corinthians as it were by guile I will secretly insinuate my selfe unto them and I will draw their hearts in such a sweet way in such a secret hidden way that I will take them before they are aware So it is with many a soule God takes it before it is aware though it is true that afterward the soul comes to understand things more clearely about Gods grace but at the first God hath taken the heart even almost before it thinks of him Indeed the sinner sees himselfe he is not where he was before surely there hath been here something working upon my heart I finde it otherwise with me now then it hath beene but how this comes to passe I scarce understand for the present but shall understand more like that expression we have in the 6. of Canticles ver 12. Ore ever I was aware my soule made me as the chariot of Aminadib That is the chariots of a willing people so the word Aminadib signifies My heart was caught and run amaine to God and this was before ever I was aware there came such wayes of Gods grace into my heart more then I thought of and caught my soul that my soul run mighty freely swiftly after the Lord and this is a blessed deceit when the heart is so deceived so allured so enticed As sometimes it is with an Adulterer he doth but give a glance of his adulterous eye and catcheth the Adulteresse before she is aware it may be she never thought of any such thing but there is a glance of an uncleane eye that catcheth the heart secretly Thus with Christ hee sometimes gives such a glance of his eye upon the heart of a sinner as takes the sinner before he is aware the sinner is brought in love with the wayes of God and with the truths of God even before he thinks of it We are to know that the grace of God hath a subtilty in it as well as the Serpent The Scripture Pro. 1. 4. attributes a subtilty to Gods grace It is a blessed thing to be thus out-subtilled as I may so speake for the grace of God to be too subtile for our sins As I remember Luther when he was charged for Apostacy he acknowledged it saith he I confesse I am an Apostate but how an Apostate from the devil falling off from the devill returning unto God such an Apostate I am So many a mans heart may be deceived but if he can say Blessed be God I am deceived indeed but so deceived that my sin is beguiled I am seduced but it is out of the wayes of sin into the wayes of God Many are easily allured by temptations they are presently taken by the devills allurements but they are very subtile in objecting against all the allurements of Gods grace but he is subtile enough to put off the allurements of sin and of the devill Therefore behold I will allure her and bring her into the wildernesse Here is some difficulty in this how comes this in Therefore I will allure her and bring her into the wildernesse and speake comfortably to her How can this to bring into the wildernesse be between alluring and speaking comfortably I told you that this second part of the Chapter was altogether mercy what can be meant then by bringing into the wilderness Some for the shewing that yet it is a way of grace that God intendeth in this phrase I will bring them into the wildernesse translate the words After I have brought them into the wildernesse Postquam per duxero eam so Tâ—emelius he was a Jew and therefore could well understand the Hebrew tongue he tels us that Vau that is translated and is as much as postquam after I have brought them into the wildernesse and then the meaning is thus After I have humbled them throughly as I did their fore-fathers in the wildernesse then will I speake comfortably unto them God humbled their forefathers in Egypt yet that was not enough hee humbled them afterwards in the wildernesse and then he brought them into Canaan many times God brings one affliction after another upon his own people to break their hearts to humble them throughly and at last he speaks comfortably to them It hath been so with us the Lord not many yeares since brought us into bondage it might have