example Act. 7. 2. observed Use A form of Answering to Gods call Note Obs 5. Quest Answ When we exalt God Note The comfort of a dying person An Exhortation 1 To great men 2 To the Saints How God hath exalted the Saints 1. 2 3 4 5 6. 7 Psa 108. 4. 5. noted Also Psa 21. 13. Obs God hath little honor in the world Use Luthers reading of the Text. Nemo erigeret se Alij ne unus qui se erigeret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simile Obs A drousie spirit a great evil to nourish it Expos general Analysis of the Text. The Text paraphrased Expos in partic 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simile Exod. 33. 5. Noted Ephraim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 70. Protegam Vulg. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tradidit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—lypeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 protexit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Israel Ieroms Quest on the place His Answer Sodoma Gomorah principes fuerunt in peccato Adama Zeboim earum exempla sectala sunt Luth. Expos Cor inversum Cor concitatum ira propter peccata hâ—minum non sit verum Dei cor verum Dei cor quod afficitur malis nostris quod ardet commiseratione The Authors Expos Accommodat so ruditati nostrae Calv. Simile The plea of Justice The plea of Mercy The Authors Apology Obs 1. Jerusalem's exsample noted Use 1. 2. Obs 2. Obs 3. Obs 4. The incompossibility of satisfaction salvation puts God to the highest exercise of his wisdom Simile Obs 5. 1 Sam. 16. 8. Simile Obs 6. Quest Answ The Reason Other Reasons 1. Prayrs of the Saints Simile 2. The little ones 3. Few worshipers 4 Former service to God 5 A remnant of Saints 6. Groans of the afflicted 7 Insulting of the Adversary 8 Elect in the loins of their parents 9 Other objects of wrath 10. Gods own affliction 11 God makes himself work 12. Justice glorified by others 13. Mercy may convert Application to England Instances of the workings of Gods heart towards Engl. Obs 7. For the resisting of temptation to sin imitate God in the Text. God reasons before not after our evils are upon us Obs 8. Proneness to wrath not Gods Image Use Ministers should be wary in using tartness Simile The effects of Anger Obs 9. Encouragement to Prayer Faith Advice when the blow is coming The casting voice Prayer Obs 10. Isa 53. Jer. 31. 19 20 with Rom. 8. 32. Obs 11. Obs 12. Obs 13. Rev. 14. 10. illustrated Obs 14. Note Obs 1 Note Object Answ Obs 2. Obs 3. Use of Admonition Obs 4. Obs 5. Use Direction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos 1. 2. The Authors Obs 1. Obs 2. Obs 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consolat poenituit c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos Obs 1 The Text remarkable Obs 2. Note Note Psa 41. 6. Opened Company heals whether evil or good Obs 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos Quest Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Obs 3. Obs 2. Obs 3. Obs 4. Expos Obs 5. Obs 2. Text. Expos The differences betwixt God and man in point of Anger 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 3 Note 4. 5. 6. 7. 8. 9 10. Brentius Noble men 11 12. Obs 1. Masters of Families Use Numb 14. 17. explained Vers 19. Neerness to God most merciful yea if but in amoralneernes Masters of Families Obs 2. Obs 3. An apt simile The Devil's stratagem Discouraging thoughts in afflicted consciences curable by the former doctrine 〈◊〉 2. 3. 4 5 A ground of strong consolation from Ephes 2. 4 5 6 7. Caution against the abuse of this doctrine The chief work of the Ministry What is the imediate root of Faith Objects Answ Expos Use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest Answ Obs 1 Obs 1. Expos 2. Obs 2. Luth. Expos Cultum meum non ponum in unâ tantum civitate sed per totum mundum from the rising of the Sun c. Obs 2. Use Expos 1 Reas Expos 2. Obs 1. Obs 2. Expos Obs Use Simile Plutarch Quest Answ 1. Rejected 8 Quid faciomus viri fratres eum severe mentes audiunt non contingere salutem nisi Baptizatis credentibus in Nomen Christi verè expanescunt et de salutemsunt soliciti Luther â— Obs Great troubls at the aaising of Christs Kingdom Lactant. Prodigia miranda per omnia elementae mundi Reas 1. Luke 18. 8. eulightned Obs 1. Obs 2. Text. Saints need awaking before times of Reformation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turpidè accurrent Tremel Properabunt Vatablus in notis Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filij Maris Expos Obs Expos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Advolabunt Vulgat Expos 1. Expos 2. Text Text Expos Obs 1. Obs 2. Obs 3. Use Text. Obs Cohaerance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos general Particular Expos 2. Theologus fidelis nihil aliud est quà m Centrum ad quod omnes line 〈…〉 dolorum tendunt Meisner The meaning Obs 1. Use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest Answ Obs 2. Let deceitful men note Expos 1. The time between Hosea the Prophet and King Hezekiah Obs Expos 2. Obs 1. Obs 2. Obs 3. Obs 4. Ministers Masters of Families Al men shold shew zeal for God Jerom in loc Expos Obs 1. Few regard this Shifts Luther in lo 〈…〉 Why some decline the waies of God Expos 2. Obs Revel 1. 6. illustrated Testis descendit cum Deo vulg adhuc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Riberain loc Obs 1. Obs 2. Text. Obs 1 Obs 2. Obs 3. Expos 1 Holy ones for the Holy One Expos 2. 1. 2. 3. Obs A Caution Feeding on the wind 1. 2 3 Simile The Chamaeleon the reason of its changablenes None sink lower when disappointed than conceited and confident men 4. The East wind Why hurtful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Aestus Vulg. Obl. Creatures hope will prove but wind And pernicious Obs 2. Difference in the Saints froÌ„ others in Afflictions Expos 1. Lyes in Doctrine Vno absurdo dato mille sequuntur These times Rev. 12. 5. enlightned England Let Novelists mark Whence it comes that there is such an encrease o false doctrine in England Note An apt similo 2 Lyes against the Prophets Simile Several waies of encreasing lyes 1 2 3 4 5 Servants See the Apology of the dissenting Brethren And the Assembly's Answer to it Austin A horrible temptation to Atheism We should mourn for this Condderations to prevent suggestions of Atheism froÌ„ the contrary reports of godly parties 1. 2 3 Simile in Scripture 4. Use 1. 2. 3. Lyes in practice Why men find not satisfaction in their waies Invention to satisfie conscience may prove judgment Expos Expos Obs Expos Aegypt Canaan Note Mirâ—m est c. Calv. in loc Expos 1 2. God
comends and contends with his Church at once Reas 1 Mens error in judging others 1. 2. 2. Men excuse their evil by their good Reformed worshipers 3 4 A Note for passionat men Quest Answ Quest Answ Scope of the Text. Note Ambrose Theodotius Three Historys to explain the Text. 1. 2. 3. Expos 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 á 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplantavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 á 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operatus est * Habet nomen à faciendo hic ille vir qui praeclarè omnia faciet ut â—ulgd dicitur fac totuÌ„ mirabilit profectò Historia Luth. Reasons why the Scripture sets down Iacobs taking his brother by the heel Quest Answ Luther in Gen. 25. Obs 1. Obs 2. The free grace of God to our Ancestors Expos 2. Use of Instruction Expos 3. 4. 5. Odiosum impium dogma Anabaptistarum qui ideo pueris Baptismum negant quia sensu ac mentacareant nec intelligant quae cum eu aguntur Luth. in loc 6. S. Dominic Vt splendore sanctitatis doctrinae homines toto orbe inflammaret Text. Expos Gen. 32. 31. observed We may be sorely afflicted in doing that which God commands us See Judg. 20. 18. 1 Sam. 4. 1 2. 10 11. Gen. 32. 6. Vers 24. Gen. 32. 36. explained Expos 1 Use 1. Use 2. Encouragement to the Saints 2. Quest Answ Text. Expos 2. God sometimes brings the deepest afflictions when he intends the greatest mercy Text. Expos 3. Text. Quest Answ 1 Cor. 15. 43 Luther Anselm Obs 1. Text. Obs 2. Eph. 3. 10. Explained Use Col. 1. 11. enlightned Gen. 32. 28. Opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps fuisti Obs 1. Expos Expos Obs Two Promises to AbrahaÌ„ 1. 2. 2. Text Obs Prevailing recompences al our labor in seeking A Jewish fiction Simile Note Weeping sutable to an high spirit Text. Obs Rev. 8. 4. Opened Bombardo nostrae * For the sens is more full and cleer by that addition Quest Answ 1 Faith Rom. 4. Jam. 5. 2. In Gods way 3. Particular Promise 4. Sence of unworthiness 5. Acknowledgment of mercies and truth of promises 6. RemeÌ„brance of former meanness 7. Deep sence of what is prayed for Use 8. Strong Arguments Use Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos 1. 2. Obs Use 2 Josh 1. 5. with Heb. 13. 5. What God spake to Iacob and to us at Bethel Obs 1. Obs 2. Obs 3. Obs 4. Obs 5. Obs 6. Obs 7. Obs 9 Obs 10. The Second story implied in the Text. Obs 1. Obs 2. Obs 3. Use The scope of the Text. Expos Quest Answ Lord of Hosts The glorious Name of the Lord of Hosts the Title of a Book of the Authors being one of the first in defence of the Wars on the Parliaments side An impartial story of the late Warrs would tend much to Gods glory The New-Model at first Gods Armies 1. 2. 3 Gods People are his Hosts in a special Song 6. 4. Exemplified in England Jehovah Iehovah what it signifies Iehovah Gods being of himself what it infers 1 2. 3. 4 5 6. Nothing can be properly predicated of God How to conceive aright of God Simile 7 The name Iehovah what it shold remind us of 8 Iebovah to be kept in the translation * Alwaies when it is in capital letters as LORD not when it is in other letters as Lord Obs 1. Use Obs 2. What humbles most effectually Obs 3. Use Obs 4. Obs 5. Use Obs 6. Cohaerance Obs 1. Obs 2. Simile Simile Act. 27. 23. Explained Obs 3. What Terror in the Name Iehovah And whrt Consolation A fit simile The Excellency of the name Iehovah Obs 4. Obs 5. Text. Expos Use 1. 2. 3. 4. 5 6. A mercy for God to speak particularly to a soul Particulars affect most Text. Expos Obs Expos Obs 1. Obs 2. Obs 3. The Scripture most in this next to Faith What the Scripture presses much Jam. 2. 13. Interpreted Ridged Professors Obs Expos Obs Quest Answ Pretended Mercy Obs Mic. 6. 6. Obs Quest Answ 〈◊〉 When we are to shew Mercy 1. Difference in judgment 2. 3 4. Answ 2 When we are to execute Judgment Text. Obs Note Courts of Justice Families Text Expos How we ar to wait on God 1. 2. 3. 4 5. Obs Use for new Converts Applie to some back-fliders Why we should wait 1 2. Simile 3. 4. Simile What we wait for 5. 6. Simile 7. England Note Expos Simile The folly of Apostats * As he hath done divers 8. 9 10. Note 2. The Text seasonable The scope Great dealers * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos 1 Cananite why signifie a Merchant Chaldaeans why taken for an Astrologer Arabian why a Thief Expos 2. Obs 1. Obs 2. Levit. 19. 〈◊〉 36. Illustrated The Point urged 1 The Text opened 2. The Mark of the Beast 3. Innuitur continuum ac perpetuum studium Meisn in loc Deut. 25. 13. observed 2. Text. Oppression in Trading 1. Monopolizing Commodities 2. Expos 1. Oppression of under-trades-men 2. Debtors 1. The evil of deceipt in trading 2. 3 4. 5. 6. 7. Chrysostom 8. The excuses of deceiptful dealers De mali quaesitis non-gaudet tertius Haeres Of goods ill got the thud Heir joyeth not A vehement applic of the text 9. 10. Restitution Why we pardon without Restitution 1 Reason 2. Scripture Numb 5. 6 7. an excellent Scripture for Restitution Illustrated 1. 2. Mr. Latimer His expressioÌ„ of non-restorers Ve 〈…〉 tamen labor opes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanitas c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos Obs 1. Obs 2. Obs 3. Deut. 6. 12. Interpreted Obs 4. Prov. 8. 21. Noted * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs 5. Zeph. 1. 9. Opened Obs 6. Isa 57. 8. Interpreted A sure sign of a carnal heart Obs 7. The Mother of Gratian c. Populus me sibilat at mihi plaudo ipse domi simul ac numos contemplor in Arca. Videtis quà m bona navigatio ab ipsis dijs sacriligis tribuatur Val. Maximus lib. 1. cap. 2. A dangerous Note of Reprobation Text. The difference between a godly and a carnal heart Text. Expos 1. 2. 3. 4. Obs 1. Obs 2. Covetousness hard to be convinc'd Obs 3. Obs 4. Absit ut deprehendar sceleratus in meis factus Luthâ—â— l. Obs 5. Simile Obs 6. A true Convert Ill signs 1. 2. Obs 7. Cohaerance Obs 1. Applied to England Obs 2. Use Obs 3. Expos 1. 2. Calvin Applic. to England 3. The Authors Exposition Feast of Tabernacles Obs 1. Ministers duty Note A sinners duty Apostats Note in special Use to persons offended by others Obs 2. Applied to England Applied spiritually Text. Albertus and others Reformation in England Ainsworth A Note for the Congregational and Presbyterian Churches Expos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs 1. Matt. 28. 18 19. observed Note Why men profit no more by the Ministry How to profit better Obs 2. Matth. 5. 13. Isa 30. 20. Noted With Eph.
notwithstanding our sins we should go on in the waies of obedience to him notwithstanding any afflictions that we meet withal for our obedience Again a Second Note is this Sinners are at the very mouth of misery the brink of destruction when they think not of it there 's nothing but giving of them up And then Thirdly It 's nothing but Gods free mercy that keeps us from being destroyed le's the Lords mercy that we are not consumed In the Fourth place Sin puts God to a stand How shall I do it It brings disorder into the world God must set his infinit wisdom on work to bring thing about to his own glory sin hath brought disorder and confusion Now saith God I must set mind infinite wisdom on work to bring glory out of this confusion If God hath any good intentions to thee know they sin laies such difficulties in Gods way to find out a way for thee as puts him to a kind of stand as thus For God to find out a way that all the wrong that sin hath done to him should be made up and yet thy soul should be sav'd 't is the hardest thing in the world Thou canst commit sin easily but I say when the sin is committed for God then to find out a way that all that wrong that 's done to him should be made up as it must be for otherwise all the disorder will not be brought into order and yet thy soul sav'd it 's the hardest thing in the world and were not God a God infinite in wisdom it would put him so to it as he were never able to find out a way God doth seem as it were to be at a stand How shall I do to save these sinners and yet not to wrong my self Oh! this should humble us for our sins As if a child should do so much evil as to bring himself into such bryars and troubles as that his tender father being affected with his sad condition would fain help him but if he doth help him he is put to abundance of difficulties for the helping of him and he is fain to beat his brains and study waies and means how he shall come to save this his child from utter undoing now if the child hath any ingenuity in him he will not only think it 's no great matter so be it I be delivered Oh! but this will break his heart Oh! what troubles have I brought my father into It is thus with us in reference to God if we look upon God thus as personating a man And then in the Fifth place The salvation of a sinner it breaks through a great many reasonings and workings of Gods heart How shall I do it saith God We little think what reasonings there are between Mercy and Justice about our lives about our souls many times could we but hear what reasonings there are in Heaven between Mercy and Justice about our lives Oh! it would go to our hearts The great salvation that comes by Christ it was not determined without many reasonings between Mercy and Justice there was presented to God whatsoever Justice could say and what ever mercy could say What saith God must my son be under my wrath for the satisfying of Justice and be made a Curse yet this must be Justice requires satisfaction How can it be done without the Son of God being made a Curse for mans sin these kind of reasonings there are in the heart of God for saving of mans soul in 1 Sam. 16. 8. we reade of Abishai and Davids reasoning the case about Sauls life saith Abishai to David God hath delivered thine enemy into thine hand this day now therefore let me smite him c. No saith David do not smite him do not destroy him and thus they reasoned one with another Saul was in a very ill case when there was that reasoning about his life such a case are we in many times the Justice and Mercy of God doth reason about our lives and souls Oh! how do we depend upon God for our lives and souls and if we be sav'd we are sav'd through many reasonings But the main Point of all is this That according to the relation that a people a sinful people or persons have unto God So God finds it a difficult thing to execute wrath upon them How shall I do it The wrath of God is many times brought to the birth and God cannot as it were to speak after the manner of men know how to put strength to it to bring it forth This is the reason that in Scripture we have such sending after sinners and crying to them to return such earnest wishes Oh! that they would return and such pleadings with them They will not come in and return This is the reason why we reade of the Lord whetting his Sword and bending his Bow and preparing his Arrows Why is not God ready at any time to execute judgment upon a sinner Oh no he will be whetting and bending and preparing and all because it is a work that he is loth to go through withal as it were and this is the reason why God will not stir up his wrath or if it be stir'd up he will call it back again Lament 3. 33. The Lord afflicts not willingly neither doth he grieve the children of men and all this is because Gods nature is to be merciful mercy pleases him and the Lord doth perfectly foresee and hath perfectly in his view all the reasons that might move him to mercy As now thus These are the things that makes God to be at a stand when he comes to execute judgment upon a people or persons that have relation to him where his Name is professed and where himself is worshiped First This reason is presented The many prayers of the Saints withstand against justice Justice must break through all the prayers of all the Saints of God that are in such places and this is not an easie matter we account it not an easie matter for to break through a mighty Army God cannot come to a people that he is related to and is worshiped by but that he must break through an Army the Army of the prayers of his people now saith God How shall I do it Oh! it is a mighty Army that is between me and them Yea Secondly The Lord looks upon such a place with pity Because of the many children and little ones that there are in such a place yea the children of his own people You know when God was about destroying of Neniveh he look'd upon the many thousands that knew not the difference between the right hand or the left But when God comes to destroy a Kingdom that doth worship him he looks upon those many infants and the little ones and sees them many of the posterity of his Servants As they are but littles ones that moves his bowels they have not
reason that might convince not only you but all the Nations about you I drew you with the Cords of a man in a rational way Secondly God strengthened it with many Arguments which is some way beyond the manner of men If the Lord had but only given out his Law and left men to find out the meaning it had been enough yea but the Lord drew them with the Cords of a man that is added to his Law many Arguments and Reasons to shew the equitie of the Law that he had given to them now men think it enough if they give out a Law you do not use to have the proof of the Law and the reason of it yea but saith God I drew them with the Cords of a man I gave them a Law that had reason in it and explain'd that as if we should go no further than the very moral Law see how God begins I am Jehovah thy God that brought thee out of the Land of Egypt every word a Reason to back the Law I am Jehovah therefore obey I am thy God therefore obey I am thy God that brought thee out of the Land of Egypt therefore obey So you shall see how the Lord doth argue his Law by the strength of Reason Yea not only Reason but many Perswasions and Motives and Exhortations as man deals with man if you reade the 4 5 and 6. Chapters of Deuteronomy you shall find all those with Motives and Perswasions besides Reasons to draw them on to obedience Now Motives and Perswasions are the Cords of a man to draw man as a rational Creature Fourthly If there were any objections that they had I answered al their objections Do not you find when you come to hear the Word that the Word meets with every secret objection you can have no secret objection against any thing that God requires but at some time or other the Word meets with it Fiftly Yea I called them to reason with me therefore I dealt with them like rational Creatures as in Isa 1. 18. Come let us reason together saith God see how God deals with people after the manner of men As now If you should fall out with a neighbor and it may be your neighbor is froward and humorous but now you are able to overcome your own passion and you go to him and say I pray thee let us reason the case together and if it be yours take it now you deal with him like a man So God why saith he let us reason the case together be not carried on with humor and passion but let us come and fairly reason the Case one with another Further Sixtly God earnestly desires that they would but consider of things in Deut. 32. 29. Oh that they were wise that they understood this That they would consider their latter end Now when you have to deal with them that are humorous if you by the strength of reason have power over your own passion you would be ready to express your selves thus Oh that I could but find such a man in a way of reason that he were but wise that he would but weigh things thus God saith concerning his people Oh that they were wise and considered and understood things Seventhly God pleads with them after the manner of men in Jer. 2. 35. I will plead with thee because thou saiest I have not sinned thou art Righteous in thine own thoughts Come I will plead with thee and convince thee saith God As now If one wrongs you and they will not acknowledg that they have wronged you perhaps some are of turbulent spirits and they will make them know that they have wronged them by casting them into prison and by Law but God he doth not do so but he pleads the Case with them And then in the last place The Lord will appeal to their own consciences whether they have dealt well with him yea or no he will make them to be the Judges in Isa 46. 8. Remember this and shew your selves men bring it again to mind O ye transgressors do not be led on like beasts in your passion and humor shew your selves but men and do but remember and think of it I will leave it to you to Judg and so Judg between me and my Vinyard and then again Are not my waies equal and your waies unequal Now all these expressions are to shew how God did draw them with the Cords of a man in a rational way Secondly In a gentle way As if God should say I have not driven them on with rigor but I have dealt gently with them like men indeed if so be that one should be alwaies striking a youth or servant or man you would be ready to say you are not medling with a beast or a dog but with a man saith God I remembred I have to deal with a man and therefore I dealt in a gentle way There are these six or seven particulars how God expresses his dealing with them in a gentle way As first I have suted my self to their verie dispositions this is now to deal in a gentle way as a Schoolmaster he looks upon his Scholers not as a company of beasts but as the children of men and therefore he considers their dispositions and tempers and he sutes himself with their temper if he be a wise Schoolmaster and will draw them on with such waies and Cords as are sutable to humane Nature So I do saith God Secondly I have observed when they were in the best temper and have sought to work upon them then I have observed what their dispositions are but now though men and women are of such and such dispositions yet alwaies their good humor doth not work If you that are wives will deal with your husbands like men observe when they are in a good temper and then deal with them and seek to draw them God doth so I observed when they were in the best temper of all and then I came upon them with the most strength to draw them at such a time rather than another Thirdly I gave them time to consider though they were never so untoward yet I did not come instantly upon them with blows but I gave them time to consider to bethink themselves many Scriptures we might shew for either of these you do not give beasts time to consider Now when you fly upon others presently without giving them time to consider you deal not with them like men but beasts Fourthly I have hired them to obedience by my gifts I do not only in an imperious way command them to obey or else look to it at your peril but I have come and hired them to the waies of obedience and gave them gifts to draw them and so I dealt with them like men Fifthly I have had consideration when they did not obey whether it were through
better than thy waies they are so rational The Second Observation is this The way to prevail with men it is to deal with them in a rational way the way that I took with this people to prevail with them it was to draw them with the cords of men Certainly the way that God takes to prevail with people is the best way Therfore those men that would prevail with any people to bring them to any thing that they desire t is to deal with them in a rational way and so seek to prevail with them the Spirit of God doth so in Joh. 16. 8. And when he is come he will reprove the world of sin it is shall come with DEMONSTRATION for so the word Logically signifies it 's a word that signifies to convince in a way of demonstration that one cannot deny possibly and so the Apostle saith We came in the demonstration of the spirit and of power Mark Demonstration of the Spirit so it came to be in power and it concerns Ministers more especially If you that are Ministers would speak powerfully to people speak in demonstration the demonstration of the Spirit indeed it must be there is a spiritual Reason in the Scripture Ministers must not think to scare men into the waies of Godliness though I know some times God makes use of the bare terrors of the Law but the main thing whereby Ministers must have hope to do good to their people must be by preaching convincingly to overcome their very reason as much as possibly can be and to set the Law of God so before them as if they will but judg between God and their own souls they shall condemn themselves and approve of God That Ministry is like to be the best Soul-saving Ministry that meets with every objection of their hearts and at every turn the secrets of their hearts comes to be opened Oh! remember you preach to men and therefore you make use of that reason that you find in Scripture I know reason alone will never do it I but God when he works to the salvation of souls he works upon them after the manner of men and therefore the Ministers of God that are Co-workers with God they should work in such a sutable way And not only Ministers but Majestrates too they must labor to draw them with the Cords of men also that is not by violence in thing that men cannot be convinc'd of to think to force them in a way of violence I say in things that they cannot be convinc'd of in such things as they are not wilfully ignorant of they must not make prisons and fines to be arguments these are not the Cords of men indeed in things that have the light of common Equitie and Justice as Civil things that carry in the very face of them a light of common Equitie and Justice there Majestrates need not stay for any further convincement and there I say they need go no further but they may deal with them in a violent way if they break those but in all things that are of a more dubious nature and that are from connexions and consequences and more difficult to be understood and that are controversal even among godly men and wise men there they must look to it and people must have waies of instruction first and to be informed first and likewise if they do not oppose them in a wilful way but if they see that they do desire to understand what they are able and cannot they must not think to go on in a way of violence there that is not to deal with men like men in that thing to force them unto such waies that they do not see reason for and let them labor to the uttermost they can they are not able to understand then certainly there must be forbearance in such things and especially the rather because that Christ hath given us charge not to yeeld to any thing in matter of Religion till we do understand the rule of it Whatsoever is not of faith is sin when Chist gives that charge that we must not yeeld to it because such and such men do so till we do examine it and be able to understand the rule now then surely the uttermost that the power of violence and force can do is this To make men examin things but no further And so for you that have any under you your servants and children instruct them shew them the evil of their waies do not fly upon them with your rage and passion but deal with them like men in way of instruction The third Note is this It 's a great aggravation of mens sin not to be drawn by these Cords of men for a man to stand out against reason is a great aggravation so men stand out against many waies of God and yet their consciences fly in their faces and condemn them Oh! thou art a wretch that though the Lord hath sought to draw thee with the Cords of a man with Reason and hath convinc'd thee he hath gotten the cords into thy conscience and God pulls and thou pullest and wilt not be drawn with those Cords Oh! this is a wickedness for men to go on in waies that their own consciences do condemn them in Some vain reasonings can draw men to sin as a Cart-rope that 's the meaning of that place They draw iniquity as it were with a Cart rope that is their vain reasnings that they have for their sin twisted together make a strong Cart-rope to draw iniquity Oh! shall not Gods Cords be as strong as the Devils Cords or Mans Cords Manie there are though God seems to draw them with these Cords of a man yet their lusts are so strong like pamperd horses in a Team they will break the Cart-ropes break all their harness to peeces and so do manie unruly Spirits even say like those in Psal 2. Let us break his bonds and cast away his Cords from us Well thou shalt one day be held by the Cords of thine own sin as the Scripture speaks and thy conscience shall lash thee with those Cords of Conviction that did not draw thee Shall not the Cords of Conviction draw thee from thy sin they shall serve to be as whips to lash thy soul even to all eternity know that the Rules of Right-reason and Scripture-reason shall stand when thou and thousands of such wilful fools as thou art shall perish eternally And these are the Notes for Gods dealing in a Rational way And then the second was in a Gentle way First Mans Nature if it be not degenerated is of a loving gentle disposition 't is the nature of man to be of a gentle disposition that 's the Note from hence and I raise it thus I dealt with them with the Cords of a man that is Gently which is mans Nature such a gentleness as fair means will work upon it rather than ridged waies
their blood but to love them so as to be willing to let out his blood for their good if it might be The maxim that some have labored to infuse into Princes I had rather be feared than be loved it is a maxim only beseeming Tyranny and no way sutable to an ingenuous spirit but to a base and sordid spirit Certainly that man be he what he will that is acted by that principle is a man of a sordid and low spirit a man of a generous spirit and of an ingenuous spirit would rather be beloved than be feared Let every man seek to gain another by love If you strive otherwise to gain any but by love First You are not likely to prevail Secondly If you do prevail there will be so much trouble before you do prevail that it will not be worth the having when you do prevail Thirdly When you have your will upon them they do the thing that you would have them they dare not do otherwise I but they hate you though What good is this for a man to have his will upon another if in the mean time he hates him Then Fourthly If you do not prevail by love They will do no more than just needs must and this is the reason indeed why Hypocrites do so little for God God hath never gained their hearts by Love but only by fear and therefore they will do no more for God than they must of necessity whereas as I said before love never propounds bounds And then Fiftly If you do not get them by Love they watch for all opportunities to fling off Now what a poor gain is this to gain one with a deal of trouble and for him to do what I would have him and yet to hate me and to do no more than needs must and then to wath for all opportunities to appear against me Where fore my Brethren for the close of this Note let us follow after Love and provoke one another to Love you will find sweetness in your own Love and sweetness that you get by Love in the very exercise of Love you will find sweetness and then the Love that you get by others you will find that sweet and you will find it so much the sweeter because you get it by Love And then further another Note is this Seeing Love hath such bonds in it Let us make use of the Love of God to bind our hearts to him You have heard that Love hath bonds And then you have heard that we should do as God doth And then Thirdly Is this Gods way Oh! let us make use of all the Love that ever God hath shewen unto us for to gain our hearts unto himself And this would be a large Theam to speak of if we should lanch into it if I should come to open unto you what the Love of God hath been to you how much Love God hath shewn to the Nation and to our selves for the gaining of our hearts Oh the many twists of this Cord 't is a strong Cord indeed to bind us to God In Deut. 11. 13. If thou shalt diligently love the Lord thy God there 's that that he requires of them after what he hath done for them If thou wilt but diligently love the Lord thy God That 's that that God seeks by al his love to work our hearts to Love Not to speak now of the Love of God to you as you are Creatures nor as you are Men But a little to speak of the Love of God to you as you are Saints I shall shew you very briefly what strong Cords of Love God hath cast upon you to gain your hearts to himself to love him As first Gods Love to you if you be Saints it is eternal Love before ever you were born the bowels of God yerned towards you as I may so speak with holy reverence God was twisting these bonds of love from all eternity that he might gain your hearts God was thinking that in such a time there shall be such and such men and women that shall live upon the earth I 'le make preparation by such bonds now as shall unite and fasten them close to my self when ever it comes to be revealed to them It was love from eternity Oh! the Transactions that were between the Father and the Son from all eternity for to manifest love to your souls the great Counsels I say that were transacted between the Father and the Son before the world was were about these Bonds of Love to you Secondly It 's choise Love when he left many thousands he set his heart upon you Mal. 1. 2. Was not Esau Jacob's brother saith God Yet I loved Jacob. So wert not thou of such a Familie and yet thou seest how God hath cast off a great part of that Familie and yet hath he loved thee Wert not thou such a ones brother such a ones sister that remained wicked and ungodly and it may be died so and yet God hath loved thee he hath past by so many great ones in the world and so many of thy kindred and rather pitcht his Love upon thee It 's choise Love and therefore this might gain thee to himself Thirdly It is free Love the Love of God is free so you have it in Hos 14. 4. I will love them freely and in Deut. 7. 7. The Lord did not set his love upon you nor chuse you because you were more in number than any people for you were the fewest of all people God there would manifest his love to his people to gain their hearts to him saith he The Lord did not set his love upon you because you were more Why then did God set his love upon us in the 8. verse but because he loved thee It 's a strange arguing The Lord did not set his love upon you because you were more but the Lord did set his love upon you because he loved you he could go no higher There can be no other reason why the Lord should love you but because he did love you We use to say it 's a womans reason to say I will do such a thing because I wil do it Now if any of you would have a reason why God loved you why thus He loved me because he loved me The Lord did not set his love upon you for this reason but he did set his love upon you because he loved you So it is a free love Oh! let the freeness of it be another Ingredient so as to bind your hearts unto him Fourthly God hath so loved you as he gave his Son for you So God loved us Sometimes it hath been in the thoughts of men whether there might not he more worlds than this world Certainly God in his infinit power he might make a thousand worlds more glorious than this such worlds as the meanest Creature in those worlds might be as high in excellencie above the
of God in Angels and we know that the appearing of Angels hath struck terror into many men But now saith Paul The Angel said Fear not If it be the Angel of God whose I am and whom I serve then I need not fear yea let God muster up all his Hosts and appear to one that hath turned to him if he can say thus Whose I am and whom I serve these Hosts will say Fear not Therefore turn unto the Lord because he is the Lord of Hosts Thirdly Because God is JEHOVAH therefore turn unto the Lord. There 's a great deal of force in this Name to cause sinners to turn to him because he is Jehovah for this Name JEHOVAH hath as much terror in it to a guilty ungodly soul as we reade of in all the Book of God I say put all together that we reade in the Book of God yet if we did but throughly understand the Name Jehovah we should see as much terror in it to a guilty conscience and a sinful soul that goes on in the waies of wickedness as almost all that is mentioned of God that might be terrible As thus JEHOVAH If he be Jehovah he hath power over every thing that hath a being to torment thee with it for he hath all being in Himself al being is from him and the dispose of all therefore whatsoever thing hath any being in it this God hath the power over it to make use of it to torment thee withal Do but consider how some little creature if it be in some part of a mans body what power it hath to bring torment a little gravel in the kidneys or stone in the bladder that 's but a poor weak creature in its self but being in that place what tortor doth it bring now if a little gravel or stone hath that power to torment thee then what power hath all things in the Earth and the infinite God that hath all essence and all being and can dispose of all things as he pleases to bring pain misery and torment to a sinner It 's a very humbling consideration to a sinner And on the other side If there be any power in any thing that hath a being to bring any comfort to a man or woman it 's all in God for God hath all in him eminently As now one Creature hath power to torment in one way another in another way and so one Creature hath power to comfort us one way another another but all this is eminently in God the gravel torments one way the humor in the veins in the gout that torments another way and fire torments another way and the Sword torments after another manner and burning feaver torments in the body fire without and burning feaver within the stinging of Serpents torments after another way now all power of all things is in God Eminently the quintessence of all things is in God and therefore the power of God is able to bring all sorts of torments at one time in one thing As now suppose several herbs that have several vertues one hath a vertue in one kind another in another but if these herbs were all distill'd into one water then a drop of that water hath the same vertue and efficacy that it may be forty several herbs hath so now all creatures that have their several kind of efficacies and vertues distilled into one If I may compare this distillation unto God he hath all kind of power in himself and is able to put it forth in one instant all the power and efficacie that there is in all creatures in Heaven and Earth either to torment or to comfort us If one herb hath one sweetness and a second another and the third another the distillation of them all together how sweet will that be Now all these being in God eminently Oh what comfort is there in God than to the soul So that look either way to the Name Jehovah we may see an argument to humble us for sin the dreadfulness of the wrath of God appears in this more than in any one meditation that I know of Neither do I know any meditation that may stick upon the heart to comfort and encourage the heart to turn to God and to rejoyce in God so much as this That there 's all being in God eminently and all depending absolutely upon him therefore turn to God because he is Jehovah Thus you see the connexion of these two Further When the excellency of the Saints or glory of God is set before us we should make it an argument to turn to the Lord when both together the Exccellency of Jacob and the Excellency of God this is set as an argument to turn to the Lord Turn to me But they might say Do not we turn to God we do serve God That may be another Note That whatsoever Services men do perform to God yet if they be not in Gods way they do in the midest of them all depart from God and do not turn to him They did worship God after a fashion but God did not account that worshiping of him but departing from him therefore turn to God But turn Thou to God That is Every one of you do not stand objecting and cavelling against what I say but turn to God every one of you turn Thou to God Thou art Israel Thou art the posterity of that great prevailer with God therefore turn Thou to God That 's the Note of Observation from hence and if you lay it to heart you will find it of very great use Every one should consider what peculier arguments there are that concern him in particular to turn to God Therefore Turn thou to God O Israel There 's a great deal more reason why thou shouldest turn to God than others Oh that every one of us here in this place would but in our meditations labor to recal all those particular arguments that concern our selves that might turn us to God do not take it in the general Turn to God because he is your Creator turn to God that you may be saved this concerns all but consider what special arguments thou hast as thus Consider what special manifestations of God there hath been to thee Consider what special offers of Grace there hath been to thee Consider what special workings of the holy Ghost there hath been upon thy heart Consider what special illuminations of Gods Spirit there hath been in thee Consider of what special dangers thou hast been in Consider what special Vows and Covenants thou hast made to God and yet hast departed from him afterwards Consider what special engagements thou hast had These are but the hints that men and women may lay to heart all the arguments that may concern them especially to turn to God Turn Thou to God therefore Do not thou look upon others and think thus I do as others do yea but thou hast more reason to
things this was the mighty work of God towards them He doth not say he brought them out of Egypt but by a Prophet he brought them out of Egypt and by a Prophet was he preserved This was first to shew their very low and mean condition that they had no succor nor help in the sight of humane reason humane reason could no way help them they had none but a poor Prophet Secondly It was to shew this That God in their deliverance would appear himself and would work such a glorious work by his own hand Thirdly It was to upbraid this people that Hosea did preach unto at this time for the abuse of his Prophets there was a time saith he a Prophet stood you in stead now you care not for the Prophets they may speak what they will but you care not for them but there was a time that a Prophet stood you in stead how ever stout and proud you are now I find divers Interpreters observe this and among the Ancients especially Cyril of Alexandria hath it shewing how Instrumental a Prophet had been after good unto them Had not God blessed the endeavors of a Prophet for good unto your forefathers where had you been at this day First note That the consideration of the shiftless estate of our Ancestors should humble us much And if the consideration of our Ancestors should humble us thus how much more when we consider of our own shiftless estate Oh! lately how shiftless were we And the truth is though there were Armies raised yet God would not so much look at them but rather look'd at his Prophets and his Servants the praying people were the main and principal means that did help us in that condition and this should humble us we should take heed of growing haughty and proud when we are delivered considering how shiftless we were but a little while ago and therefore if now we have gotten peace and prosperity we think is coming in take heed of pride now look back to that shiftless poor condition that you were in a little while ago Secondly God shews here mercy to his people by a Prophet that notes this That when God works great things for his Church his way is to work it by very smal means little means God uses when he intends the greatest mercies to his Church Gods deliverance of his people from Egypt it was a type of the deliverance of his Churches to the end of the world from their bondage and afflictions and God sends them a Prophet and he must deliver them Though God did it yet God puts it upon the Prophet as the great Instrumental means for their help God takes delight in this when he doth good to his people not to make use of such great means as when he doth work his own ends other waies towards other people when God intends good towards other people he will do it in a more natural way by natural means but when he comes to work good for his own he will do it in a more supernatural way For mercies are so much the sweeter by how much the more God is in them so much the more as we see the finger of God in a mercy so much the sweeter it is And above all things the Lord accounts himself glorified in his peoples depending upon him in the want of all means the Lord accounts this his Glory that he may be an object of the rest of the souls of his people that when they are in any straights in any afflictions that yet they can look upon God as an object for their rest and can say My soul return unto thy rest Oh consider of this you that are the Servants of God when you are in straits and difficulties remember this Note That God accounts it to be the great glory that he rejoyces in the special glory of his Name that his Servants shall make him in their straiâ—s to be the rest of their souls and this is the reason why he hath used to work so much good for his people by such poor and weak means as he hath done Thirdly It is a great aggravation of mens sins if they grow naught and wicked after God hath in a more than ordinary manner appeared for their good If then they grow naught and wicked when God hath appeared from Heaven for their good and wrought beyond all natural means and set them upon their legs again and delivered them it much aggravates their sins Fourthly which is a principal thing that I verily beleeve the holy Ghost aim'd at in this place and that is this That the Unkindness to and Abuse of such as have reference though but in a way of succession unto such as God hath used to be Instruments of our deliverance is a very great evil that 's the Note By a Prophet the Lord brought them out of Egypt and by a Prophet he preserved them and what do you abuse them now and are so much against them Divers good things God hath done for his People by Prophets As by Moses here so afterwards by Samuel and Eliah and Elisha great things in the matters of State God had done for this People by Prophets and therfore he takes it very ill that they should so abuse and slight the Prophets as they did This shews for people to do thus 1. A base levite of spirit 2. An abominable ingratitude of spirit and vile injustice and God will avenge these things We have a notable Scripture in Judg. 8. 34 35. and in Judg. 9. 16. In the 8. Chapter of Judges you reade there how God charges the People And it came to pass assoon as Gideon was dead that the Children of Israel turned again and went a whoring after Baalim and made Baalberith their god and the Children of Israel remembred not the Lord their God who had delivered them out of the hands of their enemies on every side neither shewed they kindness to the house of Jerubbaal namely Gideon according to all the goodness which he had shewed unto Israel Gideon had been a famous Instrument of good to Israel that they received forty years prosperitie by him but assoon as he was gone the people went a whoring from God and then they were unkind towards his posteritie so you find in Chap. 9. Vers 16. All the men of Shechem gathered themselves together and all the house of Millo and went and made Abimelech King And one of Gideon's Sons goes and expostulates the matter with them and tels them the Parable of the Trees that did desire a King but saith Jotham to them afterwards in the 19. Vers If ye have dealt truly and sincerely with Jerubbaal and with his house this day then rejoyce in Abimelech and let him also rejoyce in you but if not let fire come out from Abimelech and devour the men of Shechem and the house of Millo and let fire come out
will be unto them as a Lyon as a Leopard by the way will I observe them THere 's most dreadful expressions that here follows God is exceedingly provok'd with the exaltation of mens hearts and their forgetfulness of him in time of their prosperitie Is this the same God that spake so of Ephraim heretofore Is Ephraim my dear Son Ephraim my pleasant Child How shall I give thee up Ephraim my bowels are turned within me ever since I spake against him I do earnestly remember him and my bowels are troubled within me Is this the Lord that now will be a Lyon a Leopard a Bear a tearing Lyon a wild beast unto Ephraim What is this the God that heretofore carried them as Eagles do their yong upon their wings and nourished them as the Eagle nourisheth her yong ones Is this the God that was as a Hen to the Chickin that was as a gracious Father unto them to whom this people were as the dearly beloved of Gods Soul and now God a Lyon a Leopard a Bear a wild Beast to come and tear them Is this the merciful God is this that God that is love and mercie it self thus to appear Oh my Brethren how dreadful doth sin render God unto his creature But all this while there 's no change in Gods heart God is the same in himself as before the change is in the Creature The Sun that softens the Wax the same Sun hardens the Clay the same Infinite blessed Being that doth good to his Creature in one condition the same Blessed Infinite Glorious Being is dreadful to the Creature in another condition With the froward he will shew himself froward and with the upright upright Therefore above all doth God set himself out in a most terrible manner here against those men that were in prosperity whose hearts were exalted and forgot him My Brethren The Lord pities men yea sinful men in the time of their adversity but when they are at the height and forget him Oh the anger of God is against them now above any men I 'le give you one Scripture to shew how God hath regard to men in low conditions but to tho 〈…〉 that are fatted up in prosperity Gods anger is most against them Ezek 34. 16. 20. I will seek that which was lost I will bring again that which was driven away and will bind up that which was broken and will strengthen that which was sick but I will destroy the sat and the strong I will feed them with judgment saith he Those that are lost I 'le seek them those that are broken I 'le bind them up those that are sick I 'le heal but I 'le destroy the fat and the strong I will feed them with Judgment Oh here 's an excellent Scripture for the comforting of the hearts of those that are in an afflicted condition See how God regards such but God hath not such regard to fat ones and strong ones he will feed them with judgment and destroy them The care and protection of God is more over the lost ones and the broken ones and the sick ones than the fat ones and the strong ones they are to be fed with Judgment I 'le be to them as a Lyon and the reason of this is First Because their hearts are very much hardened in their sin their sin is grown to a height Secondly Because there are so many creatures that they have use of more than others that do cry against them Poor people have not so many creatures to cry against them as the rich have Further They can make friends to avoid the stroke of Justice from men but the poor people they are more punished therefore God takes them into his hands and deals with them more severely And when Judgment comes upon them it 's more observed and therefore God to them will be as a Lyon As a Lyon You have a paralel Scripture in Psal 50. 22. I held my tongue and ye thought I was like unto you but consider this ye that forget God lest I tear you in pieces and there be none to deliver their hearts were exalted they forgot God therefore will I be to them as a Lyon First A Lyon is the most terrible creature Amos 3. If the Lyon roar the Beasts tremble Oh my Brethren the threats of God should be to us as the roaring of a Lyon and our hearts should tremble at them Secondly None can take away the prey from a Lyon Mich. 5. 8. as a yong Lyon among the flocks of Sheep who if he go through both treadeth down and teareth in pieces and none can deliver none can deliver out of Gods hand Thirdly A Lyon is strong and crushes the whol compages of a mans bones at one crush Alas man what is he In Job 4. 19. he is crushed before the Moth much more before a Lyon then Oh then much more before the Lord God when he comes to be as a Lyon Fourthly It is observed of the Lyon that she will narrowly mark any one that wounds her if there were hundreds of men together and one did but wound it or shoot at it or do any thing to it she will be sure to mark that man Oh! the Lord mark out those that sin against him and that wounds his Name they must not think to escape among others The Lords eye is upon them particularly And it is observed of the Lyon that she sleeps but little and with her eyes open so the Lord As he that keeps Israel neither slumbereth nor sleepeth so he that destroies his enemies doth not slumber nor sleep Further The Lyon will fall upon no creature except it be in hunger or be provok'd the Lord though his wrath be terrible as a Lyon yet he is not so ready to fall upon his creature it must be from some special end that he hath or some provocation that he hath but then he falls terribly indeed Again It is observed of the Lyon that if you do but fall down on the ground and submit and yeeld the Lyon doth use to pass by and will not tear and rend where there is an humble submission to him whereas other creatures will Oh thus God is a Lyon terrible but yet only to those that stand out against him And the Naturalists observe of the Lyon that it cannot endure to be look'd asquint upon by any thus it is with the Lord the Lord loves no squint-eyed Christians I mean none that have by ends of their own the Lord loves uprightness in our waies and dealings And lastly They say of the Lyon that it is a great enemy to Apes and Welves so is God to Flatterers and Tyrants Thus God is compared a Lyon Secondly To a Leopard And as a Leopard by the way will I observe them The Seventy reade the words otherwise By the way of the Assyrian say they And indeed the Hebrew word
Excommunication see Difference Excuses Excuses of deceiptful dealers 319 Mens excuses 515 F Faith Faith see Church Encouragement Root Faculties Faculties see Love Families Families see Imperiousness False False see Encrease Fill Men fill themselves with sensual things 445 Forced Forced see Blows Wives Folly Folly of Apostats 307 Form A form of answering to Gods call 128 Forgiveness Healing with forgiveness a sweet Mercy 95 Free see Grace Free grace of God to our Ancesters 222 Fruit To understand the Scriptures is a fruit of love 20 Fruit see Way G Gift see Ministry God Gods great design is to magnifie free grace 25 God deals gently with his people 53 Gods great design in the Gospel 70 God deals roughly with the great and graciously with the grieved and oppressed 500 God will be a Lyon to them that forget him ibid. Why God compares himself to a Leopard 502 God is to be preached as terrible 508 God see Christ England Know Trembling Help Healer Merciful Godly heart Godly heart see Difference Good Good see London Company Good Cause Good Cause see Success Goods Goods ill got the third Heir enjoyeth not 319 Government Government see Church Guides Guides their changeableness 31 Guiding Why the soul needs Guiding 32 H Hear Hear see Reverence Healing Healing see Forgiveness Healer God will be acknowledged the Healer of his people 40 Help God delights to Help men in misery 519 High minded Why the rich are apt to be high minded 459 Honor Honor of our inferiors must be preserved 55 God hath little honor in the world 132 Hope Hope see Wind Host Host see People Humbles What humbles most effectually 287 Hurtful Hurtful see East Wind. I Jacob What God spake to Jacob at Bethel 264 Jacob's mean condition 356 Jacob's flying into Syria 358 Why Jacob is sent away so meanly 359 Jacob hath the blessing renewed at his going away 359 Why Jacob served seven years for Rachel 394 Jehovah Jehovah what it infer's 273 Jehovah what it should mind us of 274 Jehovah what terror is in the Name 291 Jehovah what Consolation in the Name 292 Jehovah see Excellency Jews One of Gods special Covenants with the Jews 427 Ill-got Ill-got see Goods Image Image see Wrath Imitate Imitate God in resisting temptations to sin 149 Immoderate Immoderat desires to be taken heed of 537 Imperiousness The Imperiousness of some in their families 416 Increase Whence such Increase of false Doctrine 205 Increasing see Lyes Inferiors Inferiors see Honor Ingratitude Ingratitude see Perverse spirit Insolent Insolent see Bass Israel What a child Israel was 3 Wherein Gods Love to Israel stood 4 Israel see Mercy Instances Instances of the working of Gods heart towards England 148 Instruments Instruments see Abuse Iron Iron Tools unfit to build God's Tabernacle 343 Israelites Why the Israelites would have a King and Princes 530 Judgment It may prove a Judgment to invent a way to satisfie Conscience 211 Judgment when to be Executed 300 Judging Judging see Error K Kingdom Kingdom see Troubles King King see Israelites Kings Kings see Caution Kissing Against kissing the Book in Swearing 443 Know What it is to know God 447 L Labor Labor see Prevailing Language The Language of the sin of Apostacy 409 Law Saints not under the Law 11 Liberty What use we should make of Liberty 96 Licentiousness Licentiousness see Evils Lives Lives how to compleat the comfort of them 10 Leopard Leopard see God Lyon The Lyons property 504 Lyon see God Little A little of Spiritual things serves mens turns 455 London Gods mercy to London all this War 114 London's good is to be labored for 115 Love Gods Love doth not find but make the person lovely 8 Love commands all the souls faculties 64 The Love of Christians formerly compared with our divisions 72 Love see Persons Children Fruit England Love see Superiors Convince Notes Magistrates Love see Servants Sanctifies Overcomes Love see Relations Element Lyes Several waies of encreasing Lyes 206 M Magistrates Magistrates must deal by Reason rather than by Violence 51 Magistrates should govern by Love 76 Mark The Mark of the Beast 313 Marriage Marriage founded on consent 391 Married condition Married condition see Blessing Mean condition The mean condition as well as the greatness of our Ancestors is to be regarded 392 The mean condition of Moses 396 Meditation A Meditation for passionate spirits 464 A Meditation ser Trades-men in London 469 Merchant Merchant see Canaanite Mercie Gods mercy towards Israel is a Type of his waies with his people 8 Mercy when to be shewn 299 Mercy see Carnal props London Plea Affliction Merciful hearts neerest to God 173 Ministers Ministers pattern 35 Ministers must convince not scare men 51 It's Ministers duty to open Gods Love 66 Ministers should be wary in using tartness 150 Ministry The Ministry a magnificent gift 346 Why men profit no more by the Ministry 345 In chusing our habitation we should have regard to a good Ministry 347 Monopoliz To monopolize Commodities is oppression 313 N Necessary Necessary see Truth New New Officers see Pride Notes Notes to know whether it he Love or Hatred by all that is before us 540 Note of Peprobation 3â—â— O Obstinate Obstinate see Devil Oppression Oppression of others after deliverance from oppression is a great evil 97 Oppression see Deliverance Monopolize Oppression see Conscience Trading Evil. Opression see Under-trades-men Overcome Gods Love overcomes all unworthiness 84 Outward Outward Comforts see Thoughts P Pardon Pardon see Restitution Parents Parents and Masters must use more conviction than correction 52 Particular Particular persons should remember Gods ancient Love 7 Particulars affect most 294 Passionate Passionate spirits see Meditation Peace A blessing for them that hastens peace 112 People Gods People are his Host 272 Perseverance Perseverance why more frequent under the Gospel than under the Law 69 Perverse A perverse spirit the punishment of ingratitude 401 Piety Piety raiseth the heart more than Pride 126 Plea The plea of Justice and Mercy 140 Popery Popery see Beginning Posture The posture of a Congregation 417 Prayer Prayer see Encouragement Priests Priests see Vanity Preserve Preserve see Honor Prevailing Prevailing recompenceth all our labor in seeking 242 Pride Notes of pride in some new Officers 461 Priviledg Priviledg see Saints Procession Procession see England Profit Profit see Ministry Promise No command in the Gospel without a promise 91 Prosperity Many Saints worse for prosperity 453 Prosperity see Exalted Proud Proud men see Vanity Providence Things accidental are under providence 18 Provoke How we should provoke one another 464 Provoking Provoking God see Aggravation Provoking sins expressed 465 Punishment The punishment of Apostacie 409 R Reason Reasons of Jacob's taking his brother by the heel 219 Reason see Magistrates Use Relations The love of all Relations in Gods Love 85 Religion Religion see England Reformation Reformation see Awaking Recreation Times for Recreation to be allowed to Servants 101 Repentance Repentance a Gospel-Grace not of the Law
loc Obs 1 Obs 2. Obs 3. How we should charge our souls if we answer not Gods call to duty after deliverance Obs 4. Jer. 2. 27. Chap. 32. 33. Chap. 18. 17. illustrated Use to Ministers Jer. 18. 17. to be remembered by those that turn their backs on the Word How men come to that height Ier. 43. 2. with Chap. 44. 86. Obs 5. Simile Why men most wicked where there is great means Obs 6. The Jews a very wicked people yet notwithstanding God makes them his peculier people Gods greatest delign is to magnifie his free-grace Deut. 9. 6. illustrated Psal 78. 8. Ezek. 16. 30. Act. 7. 52. Psal 106. 7. Exod. 14. 11 12. Exod. 16. 2. 28. Chap. 17. 2. with the continual story of the Israelites confirm the doctrine A meditation for parents vexed with stuborn children Use Comfort against a stubborn heart Exod. 34. 9. Expos Psal 77. 20. The Tâ—xt referred to Deut. 1. 31. Psal 107. 7. observed Obs 1. Use for England Our path untroden Obs 2. Exod. 14. 9. Baal-zephon what Use Obs 3. Use Psa 107. 6. 7. England The changableness of those that have been our guides Jer. 31. 22. enligntned and applied Jer. 31. 9. illustrated It 's a fruit of fatherly love to guide us in our way Applied to the guidence of the soul Why the soul needs guiding Yong beginners not to be too confident An apt simile A prophesie touching the proof of much of the profession of these times Obs 4. Simile Obs 5. Obs 6. Num. 11. 12. Obs 7. 1 Thes 2. 7. Ministers pattern Tit. 1 7. An apt simâ—le A Nurses qualification Obs 8. Be ashamed undutiful children The Pisidians Expos The text one of the most remarkable in Scripture Obs 9. Isa 57. 17. 18 Use Applicat to England The New-Model of the Army 1645. Psal 5 〈…〉 Obs 10â— God stands much upon it to be acknowledged the healer of his people Lewis the 11. of France Use Psal 10. 3. Healing with forgiveness a sweet mercy Applied to visited families persons Expos 1. 2. Cords of a man what 1. How God dealt rationally with the people of Israel 1. A Law in its self rational Deut. 4. 8. explained 2. Backt with Reasons Preface to the Decalogue 3. Urg'd with Motives Deur Chap. 4 5 6. 4. Cleered from Objections 5. God desires conâ—erence with us Isa 1. 18. Simile 6. Would have us consider Deut. 32. 29. Simile 7. Pleads with them Simile 8. Appeals to their own consciences Isa 48. 8. illustrated Isa 5. Ezek. 18. 2. How God deals gently with his people 1. Sutes himself to their dispositions Simile 2. Observed when they were in a good temper Wives 3. Gave them time to consider Use 4. Hired them to obedience 5. Distinguished of weakness wilfulness 6. Afflicted in measure as their natures might bear Isa 57. 16. 7. was aflicted in al their afflictions Isa 63. 9. Simile 3. How God drew his people in an honorable way 1. Instruction more than correction 2. Preserved their ingenuity 3. Aimed at their good in all 4. Stil held forth hope of reconciliation Admonition to parents and governors 5. Kept up their honor Jer. 2. 14. Isa 27. 7. 6. Met them half way Simile Obs 1. 1 King 8. 47. observed Psal 119. Obs 2. Use Joh. 16. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2. 4. Ministers must convince not scare men The most convincing Ministry the most powerful Majestrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must deal by reason rather than violence in difficult cases of consience Why Reason and not Violence is to be used to tender consciences Parents and Masters must use more Conviction than Correction Obs 3. Psal 2. Who wil nor be drawn by the Cords shal be whipt with them 2. How God deals with his people in a gentle way Use 1. Saints should be eminent in courtesie 2. Draw our relations with gentleness And why An apt simile Harsh natures should observe this 3. Gentle meaus rejected agravate sin Evidenced 3 How God deals honorably with men Obs 1 Preserve the honor of our inferiors Yea though the faults be great Dan. 12. 2. illustrated Masters that have Apprentices in the City Obs 2. Obs 3. To be drawn by the Word is to be drawn like a man to be forced by blows is to be drawn like a beast Obs 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in densis 〈…〉 bus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contorsit condensavit torquendo Expos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 5. 18. The Hebrew of the Teâ— empharical Jer. 31. 3. The Text paraphrased The bands of love to Israel 1. Separation from all other people Exod. 35. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mirisicemut prae omnibus pop Munster Deut. 7. 6 7. Obs 1. 2. Election of the Parents their seed Deut. 4. 37. 3. Made them his inheritance portion treasure c. Deut. 7. 6. 4. Pitying theÌ„ in their afflictions Isa 63. 9. 5. Engaged al his Attributes for their good Isa 63. 6. A continued watchfuley over them Deut. 11. 12. 7. Gave them his Oracles Psal 147. 19 20. Rom. 3. 8. The Messiah to come of them 9. A law of Love The sum of the Law 10. Gave theÌ„ more than any else could offer 11. Heard theÌ„ in all their prayers Deut. 4. 7. 12. It could not have been conceived God should have done more Obs 1. Cant. 8. 6. The bonds of Love 1. Cant. 7. 6. illustrated 2. Eccles 7. 26. observed 3. Nulla est major ad amorem provocatio quam praerentre amando Aug. * Magnes amoris amor Love commands al the souls faculties 5. Makes all services delightful 6. Hath no bounds 7. Caution 8. Song 8. 6 7. 9. Rejoyce in sufferings 10. Seeks not its own 1 Cor. 13. Obs 2. Ministers duty to open Gods love Mark 1. 15. applied Repentauce a grace of the Gospel not of the Law Book of Martyrs lib. 1. Euseb lib. 3. cap. 20. Simile Simile Aust Confess lib. 9. cap. 1. Ejiâ—â—â—bas eas à me tu vera ac sumum suavitas ejiciâ—bas pro 〈◊〉 omni voluptate dulcior Why perseverence more frequent under the Gospel than under the Law Use to yong converts An apt simile Gods great design in the Gospel 2. Gain men with love in dealing with them Phil. 2. 1 2. The way to uniformity Spleenful Ministers Deal with kindred in Love A sowr disposition doth disadvantage much But perverse spirits are otherwise to be dealt with Satans great design Zach 11. 14. The love of Christians one to another in England formerly compared with our divisions now Eccles 3. An Apostrophe to Love Publick Love gone out of England A conviction of the consciences of some Many of both sides in mater of discipline and Churchgo â—rnment sincere Caution We should countermine Satan 3. Superiors should win by love Monica the mother of Austin Godly couples for want of love live worse than when one yoke-fellow is carnal oft-times The distance betwixt Christ and us greater than betwixt us
4. 8 9 10 11. The Ministry a magnificent gift Chrysostom how esteemd in his Ministry In choice of our habitations we shold have respect to a good Ministry Obs 3. Obs 4. Use Expos Exponit Deut in verbo similitudinem sui hoc est pingit voluntatem suam Luth. in loc Obs 1. Effectual preaching Obs 2. Pet. Martyr on John 20. See the Life of Galeaciâ—n What Similitudes should be used and how 1. 2. 3. Obs 3. Obs 4. Gilead Gilgal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ququam hic c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregular Vid. Buxtorf in Lexic Heb. Expos Note Let the Learned note Obs Expos 2. Amos contemporary with Hosea Obs 1. Expos Obs 2 Applic. to Reformers in England Expos 1. Expos 2. Dij terminalis Procession-Weeks in England Expos 3. Scope 1. Expos Iacob's mean condition Scope 2. Scope 3. A further Exposit of the Text. Iacob's flight into Syria 1. 2. Note How Isaac sent Iacob away 1 Note 2. Why sent away so meanly 1. 2. The chief reason Kindred Parents or Guardians may not force Wives or Husbands upon Children Gen. 29. 27. Expounded Note Marriage founded on consent Quest Answ What is the blessing in a married condition Which they should pray for Obs 1. Let the Nobility Gentry note Plato said all Kings came from Plow-men and all Plow-men from Kings Obs 2. Applic. 1. To Servants that are in hard service 2. To those that are out Obs 1. Obs 2. Non tam longo tempore servivit Jaacob ut haberet Socium vitae cum qua perpetuò rixaretur tanquam scholam omniuÌ„ virtutem Matrimonium cupidè ingressus est Luth. in 〈◊〉 Why Iacob served the other 7. years for R 〈…〉 Obs 3. A childs great disobedience 1. 2. 3. Cohaerance Moses his low condition Obs Reason of the Text. 1. 2. 3. Cyril Obs 1. Applied to England Obs 2. Difference of God's working for his People and for others Reas 1. 2. Use Obs 3. Obs 4. Let some note this now as others had cause to note it formerly Note The aggravations of this sin 1. 2. A perverse spirit the punishment of ingratitude Cohaerance Expos 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithpael Exaltari Graec. Ezek. 3. 14. in Excelsis suis Calv. c. Expos 2. The particular intimation of the Text. Obs 1. Obs 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The aggravation of provoking God Wherein we may provoke Against provoking one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A MeditatioÌ„ for passionate spirits Gualter Simile Note Obs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Provoking sins 1. 2. 3 The Spirit of God bitter to some England now more guilty of bitterness tean ever Rev. 8. 11. alluded to Aggravated Text. Expos Obs Obs Tâ—â—msire fecit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos Quest Answ Apostacy brings a reproach upon Gods waies * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simile The language of the sin of an Apostat How God usually punisheth them The reproach of the wicked How tho Saints are to vindicate reproaches Expos Obs Use Iulian the Apostat The pointing of the Text. Joshua Jeroboam Chald. paraphrase Expos 1. 2. Base spirits most insolent Obs 1. Use for Inferiors We are with reverence to hear the Lord speak Obs 2. The imperiousness of some in their families Trembling due to God The posture of a CongregatioÌ„â— Expos Pareus Obs 3. Psal 77. 14. Observed Obs 4. Obs 5. Verified in 1. Magistracy 2. Ministry Note Note Simile Use for Magistrats and Ministers that have bin of Repute Revel 7. 8. Explained See Mr Mead in loc Expos in partic What Ieroboam spake to cause tremling 1. Alteration of Government Expos Obs 1. Obs 2. Note Obs 3. Use Caution Expos 2. Obs 1. Episcopacy A fit simile Obs 2. Obs 3. Obs 4. Obs 5. Mat. 24. 28. Interpreted Note Obs 6. Troja retineus Palladium inexpugabiles manebat A Caution One of Gods special Covenants with the Jews His way with them Obs 7. Ahabstime Expos Obs 1. Note Mobile vulg 〈…〉 Expol. Obs 1 An apt simile Obs 2 Obs 3. Simile Simile Obs 1. Simile Simile The steps of Apostacy 1. 2. 3. A story related by Dr. Preston 4. Common Comforts 5. 6. 7. 8. 9 Note 10. 11. 12 Difference between the Churches excomumnion and Gods Note Yong beginners Use for the Saints Obs 5. The General rule of Worship 1. 2. The beginning of superstition 1. 2. Ceremonies Popery Use to Reformers Expos Tertull. de Idolataria cap. 4. 6 7. Silver Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dolorei terriculamenta The Cause of corruption in Gods Worship The root of that evil Hoc agitur de cultu Dei in quocessore debet quicquid est prudentiae quicquid est rationis in hominibus quicquid consilij omnes coâ—â—um sensus naÌ„ si hic tantillum fibâ— er 〈…〉 tunt nibil aliud 〈◊〉 à m Dei cultum vitiant Hic principiuÌ„ est vitè colenâ—â— Dei ut â—omines â—â—ulâ—â—ant neque permittunt sibi sapere s 〈…〉 tantum preleâ—nt aurem Deo Hic damnat quicquid arridet judicio hominum vel rationi Calv. in l c. Non-conformists The use of Reason in Religion Text. Expos Obs Isa 29. 13. Observed Fulfilled in England of la. e. Note Expos Applic. Text. Expos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G 〈…〉 Tertull. Lactant. Just lib. 1. cap. 21. Ge-Hinnom In valle filioruÌ„ Hinnom HinnoÌ„ 〈◊〉 Nahem Genuat Rugijt from whence Gehenna * Adorare ad os Applic. Obs Use Against kissing the Book in swearing Expos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gluma palea temissima Obs * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat Foramen in Judaeâ non fueruÌ„t tables camini qualibus nos hodie ultimur sed Feuestrae superiore parte domus vel in pavicte quemadmodum bodie in Norwegiâ Sueciâ Tar 〈…〉 ov in loc Obs Use Expos 1. Obs Expos 2. Expos 3 See Luth. in Gen. 27. Expos 4. Obs Text Expos Obs What it is to know God Obs 1. Obs 2. Text Obs 1. Obs 2. Obs 3. Obs 4. Obs 5. Obs 6. The Excellency of Gods saving Quest Answ Obs 1. Obs 2. Obs 3. Obs 4. Obs 5. Expos Gods knowledge conduct of the People in the wilderness Obs 1. Use Obs 2 Obs 3. Obs 4. Obs 5. Expos Obs 1. Applic. None of the Saints worse for Affliction many for Prosperity David Text. Expos Note Prov. 23. 5. Noted What thoughts we should have about enjoying outward comforts 1. 2. 3. 4. 5. 6. 7. 8. 9 10. 11. Note Text Difficile est esse in Honor sine Tumore Bern. Why the rich and great are apt to be high minded 1. 2. 3. 4 5. Note Psal 35. 16. Noted Deut. 32. 33. Applied Notes of the pride of some new Officers 1 2. 3 4. Psal 73. 8. Observed 5. 6. 7 Why we should not be exalted by prosperity 1. 2. 3. 4. An apt simile 5. 6. 7. 8. 9. Job