things in the book of God that are sealed to us this day and 't is the purchase of the blood of Jesus Christ to open it and 〈…〉 hen his time comes it shall be opened to us I have called my Son out of Egypt Interpreters I do find do much weary and tire themselves and the readers about this point and those that will search into Interpreters about the aptness of this quotation may quickly spend daies in it I find the opinions reduced to these three heads Some think that Matthew quotes this but only by way of allusion and similitude that there is a similitude between Christs going to Egypt and returning as the people of Israels going to Egypt and returning but that is a fridged and a poor weak Interpretation and against what is said in Matthew which saith it was that the Scripture might be fulfilled But the second hath more in it which is of Junius that learned man he thinks that the very litteral sense of the place is rather a Prophesie of Christs going into Egypt and returning again than of the people of Israels going into Egypt and returning again So he saith in his Paralels in his 6th of the first book it is saith he as if God should say I have threatned that I will utterly destroy the King of Israel what shall I wholly destroy Israel therefore No no I will not do that for my Sons sake for though Israel is unworthy and receive not my Son and by my Sons going into Egypt it is declared that they are unworthy of him and that they should never have my Son come among them again yet he shall come amongst them again and that shall be an evidence to them that I will not cast off my people of Israel and it 's a very spiritual and good Interpretation and we find often that the Lord when he did promise mercy to his people and would give an evidence that he would not destroy them he would give a promise of Jesus Christ as in Isa 9. 6. Vnto us a Child is born unto us a Son is given he seals the Promise that he will not cast off his people by promising the Messias so Junius thinks that the Lord here doth seal this promise of mercy to the people of Israel that he will not utterly cut off his own people Why because he will call his Son out of Egypt But yet I cannot think that it will fully satisfie but I will give you that which may more cleerly appear to be the mind of God and that 's this That this Scripture in Hosea it was intended to be typical not only to shew what was past that God did indeed call his people out of Egypt but to be a type of what God did intend for the time to come as to give you other instances there are many things that are spoken in the old Testament that are spoken litterally of some other things and yet apparantly are meant typically of Jesus Christ first in Exodus 12. 46. compared with John 19. 26. in Exodus it is in the institution of the Pass-over where God saith Not a bone of it should be broken Now in John 19. 36. it is said when as the Soldiers came to break the bones of the two Theeves that were upon the Cross through a providence they find that Christ was dead and so they broke not Christs bones One would think now that this were a meer accidental thing but yet the holy Ghost saith there it was for the folfilling of that Prophesie that not a bone should be broken Thus you see things that are very accidental yet God hath a special work in them God intends great things by things that seem to be of little moment in our eyes What more light thing than that that they should not break the bones of Christ though meant cleerly at first litterally concerning the paschal Lamb yet typically concerning Jesus Christ Compare two other Scriptures together in 2 Sam. 7. 14. with Heb. 1. 5. in Sam. it 's apparantly spoken concerning Solomon I will be his Father and he shall be my Son But now the Apostle in Heb. 1. 5. he speaks of Christ there cleerly and saith To which of the Angels bath he said Thou art my son this day have I begotten thee and again saith he he shall be my Son and I will be a Father to him It 's meant firstly of Solomon and typically meant of Jesus Christ So the people of Israel going into Egypt and turning back again are meant litterally of Israel but God meant to Prophesie what would be done with Christ that he should go to Egypt and return back again And indeed God hath an eye to Christ in all things he doth in all his works some way or other they have reference to Jesus Christ that indeed was one of the greatest works of God for his people carrying them to Egypt and bringing them back again but God did not intend that so much but he had an eye to Jesus Christ in it And we shall see hereafter take this Note that it will be one great part of the Glory of the Saints to see how God had an eye to Jesus Christ in all his great works in the world now we look upon such a work and such a work to have such an influence upon such a business but we do not see the reference that it hath to Jesus Christ hereafter it will be a special part of the glory of the Saints that they shall see how in all the works of God he had an eye to Jesus Christ even the work of Creation God would not have created the world but for his Son and the fall and in every thing he had an eye to his Son for the magnifying the great work of his Son and such who had a special work of the Spirit of God in those times did understand Gods meaning though ordinarily they did not I remember one learned Interpreter hath this expression to shew how they might understand Gods mind by his types he expresses it thus As it was with Jonathan when he carried his Bow and Arrows into the field to give David a note whether he should fly away for fear of Saul or return back again Now when Jonathan shot his Arrows he said unto his youth It is beyond and on this side Now the youth knew no more but thus that he was to look at the Arrow yea but saith he David knew more that when he said it was beyond him then he should do thus and when it was on this side then he should do thus It is a very good expression in the difference of the types and the letter of things those who knew but meerly the letter they were but like Jonathans youth that did but only according to what Jonathan said but David he knew the reach of Jonathan and so was able to make use of it Oh!
Parents were gracious and godly were greedy of the things of God now you should make use of that for the humbling of your souls Oh! how negligent have I been how careless is my spirit and slight and vain yea though I be come to yeers do little regard that which my Parents were greedy upon when they were very yong That 's a second thing And then yet further Jacobs taking his brother by the heel in the third place it was a type of the prevailing of the Church of the people of God against the wicked at last God made Iacob a famous and notable type in this work That certainly the Saints though they may seem to be low and mean for the present yet they shall get advantage over the men of the world The men of the world are set out by Esau they are ruffling abroad in the world of fiery hot spirits as Esau was they have great things in the world for a time and the Saints are under them as Iacob was under Esau but certainly the Saints shall prevail against all the Edomites all the Esaus as I may so speak there is a time that they shall supplant them and get the power over them this was typified in this work of God upon Iacob in the womb in taking his brother by the heel the godly shall prevail at length against all the wicked and ungodly in the world You should consider it as if the Prophet should say to them you are seeking to provide for your selves in the sinful way you are in Oh! if you did but consider that the faithful though they be persecuted for a time what low condition soever they are yet they shall get the power over all the great ones in the world it would be otherwise with you than now it is So we find in Scripture that though indeed the way of the Saints be such as they are kept low for a long time yet the Scripture tells us that at length they shall have the dominion in Dan. 7. 18. The Saints of the most High shall take the Kingdom and in the 21. verse I beheld and the same horn made war with the Saints and prevailed against them but how long Vntil the Antient of daies came and judgment was given to the Saints of the most High and the time came that the Saints possessed the Kingdom And verse 17. The Kingdom and Dominion and the greatness of the Kingdom under the whol Heaven shall be given to the people of the Saints of the most High There is a time that it shall be given to them And Psal 49. 14. The upright shall have dominion over them in the morning This was typified in this notable work of God in Iacob's taking Esau by the heel to supplant him Fourthly Here we may see the providence of God how it extends towards infants even in the very womb the very striving of children in the womb is not without providence there was a mighty providence of God in this to set out the greatest things of God that are revealed in the Scripture Now though there be such extraordinary and great things set forth by the ordinary stirrings of infants in the womb yet certainly there is no stirring of the child in the womb but it is with some providence of God and God he hath his eye upon and his hand in the working even of the very child in the womb And yet further Luther observes the secret waies of God in working upon infants and though they have not the use of Reason yet saith he there may be mighty workings of God even upon their spirits in a secret way that we are not able to understand And upon that occasion he falls a crying out upon such as do deny baptism to them upon that very ground because they are not capable of any work of God upon them and the denying of it upon that ground he calls it a very odious opinion to think that because of that they should not have it for saith he as it is with children they have their nourishment in the womb in another manner than when they are born and so the works of God upon their spirits may be such as when they are in the womb and when they are little ones before they come to the use of Reason that may be far different to what the work of God is upon them when they come afterwards to have the use of Reason And then the last thing that is to be noted from hence is this That men who prove notable in their lives have many times notable presages of their notable exploits in their very birth of what they should do after as it was a notable exploit that Jacob should do in supplanting his Brother By some notable providences God shews many times what men shall do that he chuses to be eminent in the world as Moses by what was done upon his birth there was a presage of his strange and wonderful kind of deliverance when he was both and being brought into Pharaoh's Court and so John Baptist a Presage of what should be afterwards and so other stories tell us of men that have been famous for good or evil there hath been presages at their birth I remember it is said of Nero that did such monstrous things that when he was born he was born with his heels forward and it is said of Dominicus that great persecuter of the Saints that when his Mother was with child she dream'd that she had in her womb a Wolf with a fire-brand in his mouth and he even proved to be so for he was one of the first that stirred up Persecution against the SAINTS by FIRE and your Papists they turn it quite otherwise I remember one of the Papists interpreting this providence of God that the Mother of Dominicus who was the father of the Dominicans should have such a dream it was to signifie saith he That by the Splendor of his holiness and Doctrine he should inflame the whol world and that was signified say they by the fire-brand in his mouth whereas experience taught otherwise Now I note this only to shew the vanity of mens spirits in interpreting waies of providence meerly according to their own humors And thus much for that notable story of Jacobs taking his brother by the heel Now follows the next and that is He had strength with God Now this story refers to Gen. 32. you shall find if you cast your eyes upon the Chapter before the 31. that God having bid Jacob return into the Land of his Fathers and to his kindred he promised him that he would be with him in his journy yet mark though God had made him go this journy and had promised that he would be with him in the journy yet Jacob for all that doth meet with as hard things in the journy as almost a man can reade or hear of that ever man did hear of or meet
upon God in afflictions shews grace of God in any 393 Use 1 To servants which are in hard service ib. Use 2 To servants which are out of it ib. Obs 3 Love wil carry through long service 394 Obs 4 A good Wife is a great blessing of God though she have no portion ib. Obs 5 Children should not marry without their Parents consent 395 VER XIII Obs 1 None shal lose any thing by what they do for God 397 Obs 2. The shiftless estate of our Ancestors should humble us much 398 Obs 3 God works great things for his Church by smal means ib. Obs 4 It 's a great aggravation of sin to transgress against God's more than ordinary appearing for peoples good 399 Obs 5 Abuse of suth as have reference to the service of God is a great evil ib. VER XIV Obs 1. God is not angry unless he be provoked 403 Obs 2. It is only sin that provokes God 403 Obs 3 Som sins provoke God more than others 405 Obs 4 They that be wilful in sin their blood will be upon their own heads 407 Obs 5 God will be Lord let wicked men do what they can 410 CHAP. XIII VER 1. Obs 1 It 's an Honor to have respect from others when we speake 415 Vse for Inferiors ib. Obs 2 Those who are in Place of Power account it their honor that others should tremble at what they say 436 Obs 3 The subjection of the hearts of men to those in authority is a work of God 417 Obs 4 The meaner the beginnings of men are the more imperious they prove 418 Obs 5 Men of great repute and reverend respect by sin fall from their dignitie 419 Verified in Magistracy and Ministry ibid. Use For Magistrates and Ministers 421 Obs 6 Alteration in marter of Government is a hard and difficult thing 422 Obs 7 Men of resolved spirits will break through difficulties when God raiseth them up to it 423 Obs 8 If after they have gone through difficulties they rest in their own strength they shall vanish and come to nothing 423 Obs 9 Alteration in Religion is a difficult business 424 Obs 10 Men of resolute spirits will go on in matters of Religion though it be from better to worse 425 Obs 11 When God withdraws his protection from a Familie he leaves it as a dead carkass 426 Obs 12 Corruption of Worship causeth God to withdraw from a people ib. Obs 13 When wicked men are most active in their evil way then they may be under the sentence of death 427 VER II. Obs 1 Vse makes a mighty alteration in mens spirits 428 Obs 2 When destructions neerest evil men are wickedest 430 Obs 3 There 's no stop in Apostacy 431 Obs 4 Every sin against conscience weakens the work of conscience 433 Obs 5 In what degree a man fals off from God in that degree he loseth his comfort in God 434 Obs 6 When one hath sinned against God his spirit and holy duties are unsutable ib. Obs 7 The presence of God is terrible to an Apostate ib. Obs 8 What may turn an Apostates heart to God is grievous to him ib. Obs 9 One sin cannot be maintained without another 435 Obs 10 The pride of an evil mans heart is such that he will be justifying his sin ib. Obs 11 When men are grown far in an evil way they grow desperate ib. Obs 12 When men trust to their own understandings in matters of Worship God gives them up to sottishness 441 Obs 13 It 's false Worship to give Religious respect to any creature by kissing as well as bowing to it 443 Use Against such as kiss the Book when they take an Oath ib. VER III. Obs 1 The messenger of wrath drives unsetled men to misery 444 VER IV. Obs 1 It 's a great evil to sin against the work of mercy 445 Obs 2 Deliverance from Egypt is a Note of Gods being our God 446 Obs 3 The end of Gods great work is That he may be known to be God ib. Obs 4 God delights to manifest himself in a way of salvation 448 Obs 5 Saving mercies are great mercies ib. Obs 6 No creature can do us good further than God gives it leave ib. Obs 7 Our faith should be exercised on God as a Savior ib. Obs 8 We are never safe but when our peace is made with God 449 Obs 9 God is never worshiped as God but when he is worshiped as a Savior ib. VER V. Obs 1. It 's a great mercie for God to know a man in time of trouble 451 Obs 2 Gods knowing us in distress is a mighty engagement to us 452 VER VI. Obs 1 It 's better to want the comfort of the creature and to have Gods protection than to have the creature and live of our selves ib. VER VII Obs 1 The Lord pities sinful men in adversity 499 VER VIII Obs 1. The wrath of God is more dreadful than the dreadfulness of all the creatures in the world 505 VER IX Obs 1 It 's an aggravation of sin another day to be the cause of the evils we suffer 508 Obs 2 Men would put offtheir evils from themselves to God 510 Obs 3 God knows how to turn all the evils upon our selves 511 Obs 4 A man can bring himself to no misery but there 's help in God for it 519 Use Look up to God when you have done evil 520 Obs 5 Those that seek help in God and yet misery grows upon them let them examin themselves 521 Obs 6 The more God hath helped men the greater will their destruction be if they be destroyed at last 522 VER X. Obs 1 It 's a sad condition when God rules over a people in spight of their hearts 523 Obs 2 The things that carnal hearts rest upon will vanish 526 Obs 3 God loves to insult over men in their carnal confidences 526 Obs 4 It 's great confusion to carnal hearts when they shall be asked Where 's their confidences 527 Use Let us learn to seek after those things we may be able to give an account for 528 Use 2 Let not the Saints be afraid of evil men ib. Obs 5 Though God be much with a man yet if he be of a low rank carnal hearts regard him not 529. Obs 6 Men will not hear so long as they do not suffer 533 VER XI Obs 1 God may have a hand in things wherein men sin exceedingly 535 Obs 2 Things that are very evil may have present success 536 Obs 3 Gods gifts are not alwaies in love ib. Notes whether it be out of Love or Hatred 1 When we desire the gift rather than God in it 540 2 When our desires are immoderate and violent 541 3 When God grants men their desires before due time 542 4 When there comes no blessing at all with what we enjoy 543 5 When what we desire is meerly to satisfie our lusts 544 6 When men are so eager that they care not whether they have it from a
now I 'le work thus miraculously to deliver you from that servility that you were under and now you shall keep this Service Oh my service is a great deal better than the service under your Enemies And indeed this should be the use we were slaves to our Adversaries let us be willing now seeing we are free men to be servants of Jesus Christ and to take his yoke but the growing wanton upon the taking off our yoke is a great aggravation of Sin But further As it is a very great evil to grow wanton when we are delivered from our yokes so certainly to oppress one another after we are delivered from oppression must needs be a great evil likewise In Deut. 28. 48. but that belongs to the former Note that we should serve God with the strength that before was spent in serving our Enemies Because thou servedst not the Lord with joyfulness and gladness of heart therefore shalt thou serve thine Enemies which the Lord shall send against thee in hunger and in thirst and in nakedness and in want of all things and he shall put a yoke of Iron upon thy neck until he have destroyed thee But surely If this be a mercy that we should bless God for That we are delivered from the yokes of men and the abuse of it in our wantonness be great Then this must needs be greater That we should fall upon laying yokes one upon another If it be the mercy of God to take off your yokes we should seek to take off yokes from our Brethren and to make their waies to be as easie to them as possibly we can not to seek waies to pinch their consciences Conscience oppression of all oppâ—ssions is the worst There was heretofore a generation of men who studied what would pinch conscience most and that that they found would most pinch conscience that they would urge to the uttermost upon men this was devilish I hope we have not many so vile as these were But you should consider what though such and such opinions and waies will serve my turn will they not be burdens to others Well but though they be burdens if they be truths why should they not be urged Nay Suppose they be truths yet except they be necessary let not men be instrumental in imposing them upon them If there be a necessity then there 's no plea but some men are so happy if I may so call it as that they have a latitude in their judgements that which way soever the times turn they can find out a distinction to help themselves that so their fair necks should never come under a yoke so it fals out that alwaies their judgments sutes with the times I will not condemn these men for possibly it may be God gives them to see further than others do but yet by this they have ease but now were these men ingenuous they should consider their brethren thus I have a Latitude and I could go along with the countenance of the times as they were before the former times and now the times are changed I can go in these times too But some others whom I have reason to judge as faithful as gracious as my self they have no such latitude it falls out unhappily for them for in former times their judgments could not suffer them to do what was enjoyned them they were fain to suffer and to be deprived of estates and livings and whatsoever they had well now the times are changed it falls out so that their judgments cannot sute now neither with these times and yet surely it is not through frowardness nor through perversness for take these men in all things else I find them as consciencious as spiritual as my self Alas must they now suffer and shal I ad to their afflictions shall my hand be used to lay the yoke on them to press it hard God forbid I 'le rather study though I will not bauk any truth I 'le stand to defend what ever I am perswaded in my conscience is a truth yet I 'le study what possibly I can to ease them and to make their lives as comfortable to them as I can I know God hath given them ability and hearts to do him service and it may be as much as I Oh! why should they be hindered and discouraged in their work I 'le study what latitude there may be for them This were somewhat like Oh! this were ingenuity indeed this would savor of a good spirit indeed This would be a good testimony of your thankfulness unto God for breaking off the yokes that were upon you My brethren when our yokes are taken away or lifted up we must have regard to others as well as our selves and not think or say let them bear let their necks bear Oh no what are our necks more than theirs If God pities his people and will lift up the yoke let us do what we can to put under our hand although we bear somewhat our selves Some men they glory in imposing upon others but it is the Glory of God to take off the yoke from the Jaws of others and from their necks that 's his Glory 't is not such a glorious thing to lay yokes upon others but the glory is in lifting up the yoke from them Christ professes his yoke is easie his burden light Oh! let not ours be hard and heavy then If Christs be easie and especially in these daies of our Fasting and Prayer Oh! let us be verie careful to lift up the yoke from our brethren as much as possibly we can without sin Isa 58. 6. Is not this the Fast saith God that I have chosen To loose the bonds of wickedness to undo the heavy burdens and to let the oppressed go free and that ye break every yoke Is not this the fast that I have chosen that ye break everie yoke c. and in the 9. verse Then shalt thou call and the Lord shall answer Thou shalt cry and he shall say Here I am If thou take from the midst of thee the yoke Still mark how God urges this when you come to fast Is this the Fast that I require to do thus and thus no saith he but to undo the burden and to let the oppressed go free to break every yoke and again if you shall do so Then shalt thou call and the Lord shall answer thou shalt cry and be shall say Here I am God stands much upon this in the daies of our fasting that we lay no burdens and yokes upon our brethren but that we do possibly what we can to take off yokes that we may be able to appeal to God Lord thou knowest that I do what possibly I can and I pray that thou wouldest direct me to do any thing to make the lives of those that I beleeve to be faithful and consciencious to be comfortable to them This is not to let liberty to all licentiousness and
of this world so he way of the promoting of the Kingdom of Christ it is not by endeavoring the correspondencie of it with this world God hath laid the great work of mans salvation the greatest work that concerns the glorie of his Name in that which is foolishness to men and almost all the great works of God especially those that have a more immediate subservencie unto the Kingdom of his Son he brings those works about not by mans counsel but by waies and means that seems folly to the counsels of wise men of men carnally wise But we come now unto the Seventh Verse VER 7. My people are bent to back-sliding c. IT may be sometimes they begin to reform but they are quickly off again for there is a principle of Apostasie in them They are bent to back-sliding If they do any thing in the way of Reformation it is upon some external motive but their hearts are another way They are like a bough of a Tree that is bent contrary to the Nature of it by an external force it may be for the present yeelds such a way but there 's an inclination a propension in the Bough to go another way the way that its own nature carries it unto Thus it was often with Israel upon some extraordinary work of God they would do such and such things but they were as a deceitfâ—l bow that soon starts back My brethren let us search our hearts there was a great forwardness of Reformation in the beginning of the Parliament then how did men stir the Spirits of men did seem to be then of another way than now thy seem to be It appears that in many of them it was ony a spirit against those that had oppressed them and a 〈◊〉 umphing and rejoycing in having their wills upon them and in the novelty of change of things but their hearts remain as carnal drossie vain as ever and therefore when mens wills were a little satisfied and they saw that the godly people of the Land began to rejoyce hoping that now there should be a greater freedom for and countenance of the Religious party than ever and finding that there were some difficulties in the work of Reformation and that thereby their lusts should be curbed they should not have that licentiousness in their sinful waies as before upon this their hearts are bent to back-sliding that is they fall off from the godly people of the Land that they formerly closed with and seem'd much to rejoyce in now their hearts are against them as much as ever they were with them yea their hearts do vex and fret at any Liberties they may possibly enjoy or at any work of Reformation that is begun Thus it is in the publick mens hearts are bent to backsliding And privately for the particular mens hearts are bent to backsliding from the waies of godliness that they began to profess as thus Many yong ones and others who have had workings on their hearts and have made great profession of Religion yet not having their hearts changed First Gods waies have been unsutable to them and therefore have been hard and tedious to them Secondly Other things they have had a greater mind to only they have been kept from them by the strength of conviction and external motives But upon that they have grown wearie of the waies of God that 's a third degree weary of them Yea Fourthly They have watched all advantages how they might get off from what they have made profession of Yea Fifthly They have been sorry that they have engaged themselves so much as they did Yea Sixthly Any Objections against such waies they greedily imbrace and diligently improve Yea Seventhly They are very ready to take any offence Yea Eightly They watch for offences And Ninthly Any Opinion that will give them a liberty from that straitness they made profession of before they are willing to imbrace and entertain if there be any practice that may give them any more liberty they fall presently to it and so they come to backslide Now their actural backslidings are but a fruit of the bent of their spirits their spirits were bent to backsliding before and what they do now is but a fruit of the inward bent of their spirits Let such know that if they have no need of the waies of godliness the waies of godliness have no need of them the waies of godliness shall be justified and honored when they shal perish and be swept oft as filth and dung from the face of the earth I 'le leave only that Scripture with them in Heb. 10. 38. If any man draw back my Soul shall have no pleasure in him But I find the reading of these words bent to back-sliding very various and indeed the Hebrew doth seem to countenance divers readings and Calvin he doth reade it and Pareus and others of our later Writers Suspenst sunt they are as men in suspence hanging as it were in suspence for so the word translated Bent it is a word that signifies a propension to a thing and they turn it Men that are in suspence and so the Septuagints translation They are a people in suspence and it is very proper to the Hebrew word here to translate it thus They are a people in suspence Now then If the translation of the word be thus which is for ought I know as sutable or rather more than the other why then there are these two things mainly in it First They are in suspence that is They being in straits know not what to do I find in Deut. 28. 66. Thy life shall hang in doubt before thee The same word that here is translated Bent it is there Hanging in doubt and that makes me the rather think that this Interpretation may set out the mind of the holy Ghost in this Scripture so then the meaning must be this They see themselves in a sad condition that they know not which way to turn themselves they see their plots take not their designs prosper not they see God is out against them they would fain fal upon new plots but they see as great an unlikelihood to prosper in their new plots as in the former what the Issue of them may be they know not thus they are in suspence and in doubt not knowing which way to turn themselves And blessed be God that hath put our adversaries in suspence and doubt This is a judgment of God upon men who cannot trust God in his right and holy wayes they must have waies of their own they follow their own counsels and these counsels of their own insnares them and brings them into most miserable straights that they know not how to extricate themselves God makes the waies of the righteous plain to them But the counsels of mens hearts brings them into straights They thought to deal more wisely for themselves
but the truth is their counsels in which their wisdom was much applauded brings them into most miserable straights and extremities that they know not what to do And then Secondly Luther hath a very good interpretation of this he reads the words thus My people doth doubt whether they would turn to me or no thus he reads it and interperets it thus They see they profit not in their way their Consciences misgive them they have some thoughts of returning to me sometimes they are perswaded it's best for them to return but the corruption of their own hearts stirs up Temptations Temptations present themselves to them so they are off and on they know not what to do they give many onsets but they came not off freely my people do doubt and hang in suspence and do not come off freely to my way And this is according to the Chaldae Paraphrase They have plots thus they do doubt to Convert themselves to my Law There are rowlings of their thoughts this way and that way but they are in doubt and come not to a full resolution Now my Brethren This is a great evil for men to strive with their consciences When their consciences puts them upon the waies of God they think There is good in Gods waies they think that God is not well pleased in the waies that they are in they think it might be very well if they did reform their way yea but then on the other side there comes in temptations I but there are such difficulties in the way I shall discountenance such and such great ones I shall have opposition by such and such in that they will be displeased I shall hazard my self and the like I must deny my self in many things I must go against the hair in these and these things I must cross my heart in such things that my heart is strongly bent upon why may I not do well enough in some other way without so much trouble to my self And thus their hearts reason within them and yet again at other times they have serious thoughts begin to work and their consciences begin to stir again but have not I to deal with a holy and glorious God how if things shall prove otherwise than they are apprehended by me what good will it do to me to cozen my own soul were it not better for me to return Oh! that I could but tel how to speak this day to such as are perhaps yet in suspence it may be there are some here this day that are in suspence in their own thoughts they cannot be quiet in that way that now they are in when they awake in the night season their consciences trouble them and yet when they come abroad among company then that carries them away again and thus their lives do as it were hang in suspence and are vext and troubled in their own thoughts not knowing what to do Oh! that I could I say speak to these hearts this day that I could but tell how to present some determining thoughts to such as these that are in this suspence I 'le but in a few words present four or five Meditations to such that may help them to determine to come to a determination for the truth is This is the cause almost of all the wickedness of such as live under the means that have enlightned consciences They do not come to a full determination If thou beest in suspence let me cast into the scale these thoughts First These stirrings that are now upon thee that put thee thus to oppose the waies of sin and to bring thee so far as to be in suspence know they are the work of the holy Ghost in thee take heed of sinning against the holy Ghost I do not say that all going against such stirrings and workings is The sin that unpardonable sin but this I say the sinning against those stirrings and workings of thy conscience is A sin against the holy Ghost take heed of sinning against the good Spirit of God The holy Ghost hath begun to conceive in thee take heed thou doest not destroy the child in the womb We know it's murder to destroy a child in the womb when it is but beginning to be conceived And thou that art in this suspence thou hast a conception of the holy Ghost in thee take heed of murdering of it Secondly If the Spirit of God leaves thee after this thou wilt be more hardened than ever let this be in thy thoughts Thou hast stirrings of conscience and some propension to the waies of God but yet thy corruptions hang off look to thy self while these workings of God are upon thee if they leave thee they will leave thy heart harder than ever it was And then Thirdly Take this Meditation When thou art about matters of infinite consequence as now thou art certainly the safest way is the best way 't is not enough for thee to say it is necessary and why must I do thus and thus and what need it and may not I do wel enough without it But when thou art reasoning about matters that concern Eternitie though thou canst not fully satisfie thy self in this or the other way yet to take the safest way is the best way and that thou art upon the safest way it 's enough to countervail what ever trouble thou meetest withal Though it should not be absolutely necessary that thou shouldest take such a course in such a particular yet if thy conscience doth but dictate to thee that this way is safer than the other it 's the best way to go the safest way And the Fourth Meditation is this That there is more evil in the least sin than there can be good in whatsoever all the Creatures in the world can tender to thee Resolve upon this this is a certain principle that cannot be denied There is more evil in the least sin than there can be good in all that all the Creatures in the world can tender to thee And then Fifthly That it is best for me to do that now which I would wish I had done if I were now to die Put that Meditation into the scale Art thou in suspence hanging this way or that way whether fully to come off of those waies of sin that thou art upon or no Put this Fifth thing into the scale It is best for me now to do that that I would wish I had done if I were now to die This wil be a mighty thing to weigh down abundance of temptations that may be put into the other scale and so thou maiest come to a determination They are in suspence The old Latin reads it My People they hang in a kind of hope that I will return and that all may be well with them at last that though they do thus and thus yet all may be well with them at last God hath often delivered them out of great afflictions and why may not he
then the several Doctrinal Notes from them First How shall I give thee up Ephraim Or as some others reade it What shall I do to thee I am as it were at a stand what to do as the Father that hath the rod in his hand comes to correct and lets the rod fall out of his hand his affections work so strongly What shall I do As if God should say Oh! were there but any repentings were they but ever so little I would be glad of it I would take any little repentings could I but tell how to vindicate mine honor any other way I would do it Oh! what shall I do It is your foolish wilful stubornness going on in such a vile finful way that puts God to such a stand What shall I do God seems here to have his heart troubled in him much like that in Exod. 33. 5. when God was offended with the people there saith he Put off thine ornaments that I may know what to do with thee It 's a strange expression as if he should say come and fast and pray put off your ornaments and humble your selves before me that I may know what to do to you Oh! why may there not be some hope put off your ornaments if there be but any repentings and turning to me Or if you take it as it is in your books How shall I give thee up Then the scope is thus Thou art upon the very brink of destruction wrath and miserie it is prepared for thee thou art in the very mouth of ruin It 's nothing but only a giving thee up and thou art undone wrath and miserie stand waiting only for my giving thee up Oh! but how shall I do it I see thee upon the very brink of ruin thy very neck upon the block and thou now waitest for my giving up but I cannot tell how to find in my heart How shall I do it How shall I give thee up Ephraim Oh! here was a strong argument that mov'd the bowels of God Ephraim if thou wert indeed the refuse of the world I would not so much care for many thousand of them but thou art Ephraim Thou art my deer child Ephraim my deer son you know what God saith in Jer. 31. about the 18. verse How shall I give thee up Ephraim How shall I deliver thee Israel As if he should say Justice calls for thee that I would deliver thee up to him thou art call'd for to be delivered up to Justice Justice plead that thou art her due but How shall I do it How shall I do it How shall I deliver thee It goes much against me to do it The Septuagint they turn the words How shall I protect thee So the old Latin And the mistake comes from a little difference in the Hebrew word so that the same radical letters in the Hebrew word that is for delivering signifies a Shield likewise To protect as with a shield And therefore they translate it so How shall I protect thee but that comes to the same thus How shall I protect such a one as thou art How shall it be for mine honor that thou shouldest be under my protection Men indeed do abuse their power they have to give protection to others you know there hath been a great abuse since the Parliament begun by protections that have been given to others but saith he How shall I do it that is I who am a holy and infinite God how shall I protect such a one as thou art How shall I protect thee Israel Israel here 's another argument indeed Israel I remember thy Father I remember that mighty Prince who wrastled with me and prevail'd and I account it my glory to be the glory of Israel and his seed What art thou the posterity of Israel of such a one so deer to me and such a Prince that heretofore prevail'd with me in prayer What art thou his posterity Oh! how shall I deliver thee up Israel Oh when God looks upon them he sees them sinful and wretched but when he looks upon what they were in reference to their forefathers How shall I give thee up Israel How shall I make thee as Admah How shall I set thee as Zeboim Admah and Zeboim they were the names of two Cities that were two of the five Cities that were together with Sodom and Gomorah now four of these five Cities were destroyed by fire from Heaven for the wickedness of them and one of them only was spar'd for Lot's sake But this Admah and Zeboim were two of the Cities that the judgments of God was most terrible upon the Apostle Jude in his Epistle the 7. verse saith That they did suffer the vengance of eternal fire Now saith God here The truth is you have provoked me as much as Admah and Zeboim have done their sins were not greater than yours and there is as great wrath that belongs to you as to them but oh how shall I do it how shall I make thee as Admah and Zeboim how is it possible for me to find in my heart to yeeld to do it Hierom upon the place doth move this Question Why doth he mention Admah and Zeboim and not Sodom and Gomorah The Answer that he gives is this That Judab those Tribes they are compared in their sin to Sodom and Gomorah in Isa 1. and Ezek 16 for Judah had more means than Israel had Judah had the Temple with them and therefore their sin was the more aggravated Sodom and Gomorah they were the chief sinners and Admah and Zeboim they did but as it were follow them so he And by following their example they came to inwrap themselves in the same Judgments but yet altogether their sin was not like Sodoms and Gomorahs therefore Judah that had more means is compared to Sodom and Gomorah and the ten Tribes to Admah and Zeboim My heart is turned within me Luther hath a Note upon this according to his usual way in expressing the Grace of God to the height saith he 'T is as if it were that the heart that 's stir'd with anger for the sins of men were not the true heart of God and therefore saith he My heart is turned to me mine own heart now I have my own heart indeed when I have thoughts of peace when I had thoughts of wrath that was not as it were mine own heart sutable to that expression we have in Scripture That God calls his execution of Jugment his strange work So that 's Gods own heart that is affected with our evil and that doth even turn with mercie towards us so mine heart is come to me saith God as if it were gone before But My heart is turned within me The meaning is this As when a mans heart is much affected in love and compassion there 's the working of the Spirits and blood round about the heart and mighty motions and stirrings in the heart So saith
only against them and make it appear that that 's the work of their spirits meerly to oppose them and not under such a pretence to make other things that yet they cannot make appear to be false to make them appear to be odious and monstruous meerly by shufling them together among such horrible and damnable lyes That 's for false Doctrine And then secondly Thy encrease lyes and desolation that is lyes against the Prophets of God against the Saints and against the Waies of God And certainly there was never the like multiplying as there is at this day in this sense too men carry their multiplying glasses along with them up and down at first a lye it 's like a stone in the water you know a stone first cast in makes a little circle and then that another and that another and every one greater than another And so it is with many lyes at first they appear not so great but that makes another and that another and that another and so they grow greater and greater and that exceedingly there 's many waies of multiplying and encreasing lyes First by carrying about reports and so make one lye to become many And then a Second way is by misreporting of reports that is by putting reports into another dress according to what men themselves apprehend and that which is a truth when it comes to be examined nakedly yet they will being put into another dress and such and such things laid together in another way than they were at first they will seem to be very false This is a way of multiplying lyes Thirdly by adding to reports every man according to his spirit draws consequences and when he hath drawn them he makes them to be part of the report and so makes it to be the Original as if it were the Original whenas it is but the Comment and so lyes comes to be multiplied Fourthly by inventing new ones they come to encrease and multiply because such and such falshoods will not do the feat more shall then be added to them Fifthly they encrease and multiply by maintaining lyes by lyes as if men be engaged once in a business they must defend themselves If once they have misreported a thing there 's no help for it but now it must be defended one way or other somewhat must be done to defend it as 't is many times so in your servants a Servant hath done a thing amiss well this Servant seeks to cover it by a lye and when once he hath told one he must tell a great many more to defend that one and thus it is with men And truly my Brethren seeing that this Scripture doth so by providence come in our way let me speak thus much to you from it It is one of the strangest things that ever was in the world that there should be such strange reports of things that are matters of fact yea that one Godly man or company of men should say one thing and others that we think Godly men should say quite contrary and both in matters of fact I say 't is that which would make men stand amazed as much as ever any thing that fell out in any age to consider of it for there is no sin that is more against the ingenuity of a gracious heart than a deliberate lye to speak against a mans knowledg and against a mans conscience this sin is against the ingenuity of a gracious heart as much as any sin and yet even such as we think to be godly and gracious even reporting so quite cross what shall we say to this Austin hath such an expression of his to a friend that writ to him about the telling of an officious lye he answers him again No he must not tell a lye no not to save the whol world Now what a difference is there in the hearts of men in these daies Truly I do not know a greater temptation to Atheism at this day than this is for what will men think There 's such Religious men speak thus and others that we account as Religious as they speak quite contrary Is there any Religion in the world We see so much contradicting one against another surely one side must be false It 's that that I am verily perswaded is the cause of much Atheism amongst us and if God be not pleased to prevent one way or other it will open a wide door to Atheism in the Nation But therefore those that would fain get this stumbling block to be remov'd and do not rejoyce at it as some do some there are that rejoyces at these things there 's nothing more pleasing to them when they meet together whereas they should be matter for our humiliation we should mourn for them to see how God is dishonored this way and what abundance of hurt is like to come to souls by this means But now therefore a little to quiet our hearts so as we may not be endanger to turn Atheists by it let us consider from whence this comes that so many lyes should be encreased and multiplied For First Consider though one saith this thing is so and the other faith it 's quite contrary yea but it may be that both sides do report according to their own apprehensions of things and apprehending things in a different way having divers principles both of them may think they are in the Truth and yet one may contradict the other because they may speak according to their apprehensions on both sides for it is very much according to the principles of ones spirit in any thing especially if a business hath many things depending on it and there are many circumstances to be laid together then according to mens apprehensions and their principles â—hey will lay things together so as may best sute their principles and others will say things together so as may best sute their principles and so both of them may think they are in the Truth and contradict one another and yet neither of them speak against their consciences this possibly I say may even be among good men And then sometimes the reason of contradiction it is because men do not speak from their own knowledg but they are ready to speak from others and are so confident in others whomsoever men love when they see men to be of their side and way they are very confident in their rports and so speak it not from being Eye-witnesses themselves and so they may come to contradict one another and not go against their own consciences Reports are cross one to another and this is the evil indeed of giving credit to reports and of running away too suddenly with them But though it be an evil in men yet it comes not from this of speaking against their consciences And then a Third cause it may come from this That when men report they do not report all Reports are cross one to another
been wrastling a great while and I can get nothing from God but that it 's likely here I must die and perish yea and that God should leave me thus as he doth that God should appear a greater enemy to me than my Brother Esau and lame me Oh! now might not this be a sign that God intends to destroy me yea God would be gone too when I am in such a strait as this is Oh! this makes him weep As a poor child when it is in straits and is crying to the mother the mother beats it and strikes it yea the mother will be gone and leave it in those straits Can you blame the child though it cry So it was here Jacob was in straits and was seeking God and God beats him and makes him cry and would be gon Oh! this doth press tears out of the eyes of Jacob Oh! what will become of me now As if Jacob should have said Were it that I should perish alone it were not so much but my Wives perish and how can mine eyes be able to see their destruction yea it may be they will be ravished before mine eyes by these rude Soldiers These kind of workings in Jacob's spirit you cannot but conceive that it must draw tears he wept before the Angel considering this his sore distressed condition And on the other side there were thoughts would make him weep too The thoughts of his Misery and the reasoning of his Faith when he considered I but surely I am in the way of God though I be in a great deal of danger I have the Promise of God I have his Covenant with me I have to deal with the Holy Blessed and Gracious God in all my waies Who knows but that my extremity may be Gods opportunity The heart of my brother it is certainly in the hand of God and all Creatures are in Gods hands too Now the actings of Faith would make one to weep aswel as of Fear and Trouble and it were well if we could weep on both sides Sometimes you roul in your thoughts all the aggravations of your afflictions and they make you weep Now can you roul in your thoughts the aggravations of Gods Goodness and Mercy and can that make you weep The end why God brought Jacob into this condition to fal a weeping before the Angel it was That he might humble him and break his heart before he gives him deliverance for it was one of the greatest honors as we intimated before that God did for Jacob that ever he did to man therfore God would bring him very low before he would raise him so high and make him fall a weeping aswel as praying before he should have the Mercy Oh! this is Gods way He will bring men very low to humble them before they shall have mercy therefore when mens hearts are high and lofty stout and hard they are not in a way of Mercy from God but when mens hearts begin to break thaw and melt and are tender then they are in a way of mercy as here So we find it often in Scripture that God intending mercy first breaks the heart and melts it by mourning and sorrowing as Josiah you know that was his condition his heart melted when he heard the Law and God sends presently a Promise of Mercy to him and in Ieremiah there the Lord promises his People That he will bring them with weeping and with supplications that shall be the way One Note or two more It becomes the most generous and magnanimous spirit to have his heart breaking and to express his heart breaking with tears before God It is an excellent thing to see a man of a brave spirit strong and ful of courage in any service of God and yet when he comes to have to deal with God to have a melting tender and soft spirit in his dealings with God If you should see now a great Captain or General that were brave and magnanimous when he was abroad in the field about any difficult work but when he comes before God in Prayer there he can weep like a child there he can mourn and lament and his heart break assoon as a child this is an excellent spirit now spirits that can turn according to what God cals them to this way or that way can be stout and hardy in a work that requires stoutness and can be soft tender and yeelding in such a work that requires such things Thus was our father Jacob Oh! to have tender hearted Captains and Generals to have couragious spirits yet broken hearted spirits to mix the work of Grace thus it is most excellent and it becomes the most bravest spirit in the world not only to fall down to prayer but to weep before the Lord some men think it 's too low a thing to fall a weeping in prayer as if it were a womanish and a childish thing Oh! it 's an argument that thy heart is carnal and base to think that it 's for want of understanding I say this is evil and it comes from much corruption in the heart for to think it either beneath a brave spirit or beneath a prudent spirit I 'le give you one example that weeping is not beneath a brave spirit this is enough and also that of David no man did shed more tears in the presence of God than David that brave Captain but to put both together I 'le set before you the example of Jesus Christ in Heb. 5. 7. the text saith That in the daies of his flesh he offered up prayers and supplications how with strong cries and tears even Jesus Christ the Son of God God blessed for ever he that was equal with the Father the Lyon of the Tribe of Judah he that had all strength and power and had all the treasures of wisdom hid in him and the fulness of the God head dwelt bodily in him and yet when he had to deal with the Father he offers up prayers with strong cries and tears Doth it become the Captain of our salvation in his seeking of God to weep know then it is not unbecoming any man or woman Are you of the seed of Jacob then when you would prevail with God labor to work your hearts even so as you may express your affections outwardly labor to do it in prayer it will help to break thy heart As a broken heart will cause outward expressions so outward expressions will be a further cause to break the heart And work thy heart by all arguments thou canst to come to that tenderness and softness that thou mayest be like the Captain of thy Salvation when thou art crying to God to cry even with tears before him and when thy heart is so broken with tears then exercise thy faith upon the prayer of Jesus Christ Now it is through the Spirit of Jesus Christ that my heart doth thus break but I do not rest upon these God forbid that I should rest upon my enlargements
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
hath done for them in former times As if he should say You do not remember that I am the Lord thy God from the Land of Egypt Now you are frolick and merrie and have your hearts desires but remember there was a time when you were low enough and cried and made your moan to me in your affliction Oh! remember those daies Oh! how ordinarie is it for us in our prosperitie to forget Gods mercies in delivering of us from Affliction We have been low enough not long since but the Lord hath in great measure delivered us from our Egypt and presently assoon as God hath delivered us everie man begins to think of enriching themselves and are plotting for estates presentlie I say we have forgotten our sad condition the time of our mourning our praying Oh what disposition is there in our hearts now contrarie to what seem'd to be a while ago when we were under sore and sad afflictions New sins that we commit doth as it were occasion God to remember afresh his mercies that he hath done for us The Second Note is this When you walk unthankfully it doth occasion the fresh remembrance of Gods mercy to you God looks upon such a people that walk so vilie What are these the people that I have done such things for it's as fresh in Gods memorie to speak after the manner of men what he hath done for us And if we could have what God hath done for us afresh in our minds upon the commission of new sins it would be a mightie means to humble us And the next is Old mercies are great engagements to duty and great aggravations of our sin or neglect of duty But we have had occasion to speak of these things for merlie It follows And I will yet make thee to dwell in Tabernacles By way of Interogation some reade it thus What shall I the Lord that brought thee out of the Land of Egypt make thee to dwell in Tabernacles Shall I yet continue my wonted love to you as to make you to keep your Feast of Tabernacles still with joy as you were wont to do yeerly shall I do thus saith God Or as Calvin hath it and it 's a peculier interpretation that he hath different from all it 's as if God should say thus It is a wonderful thing that you should be so forgetful of my great mercie in bringing of you out of Egypt it is so out of your minds that I had need work over that deliverance again What shall I cast you out of your houses and bring you into captivity again and then deliver you again and bring you into the wilderness to dwell in Tabernacles again shall I go over my work again It is so much gone out of your minds and hearts as I had need to quicken up your spirits to go all over it again this is Calvins Interpretation upon this place and he commonlie hits as right as any And this Interpretation may be of verie good use to us thus Let us consider our selves that if all Gods merciful dealings towards us were to begin again if we were to go through all those straits and fears and sorrows that we have passed through our hearts would shake within us as a Marriner that hath past through dangerous Seas Oh he thinks if I were to pass over these again it would be hard and grievous Now let us consider of this if God should but put us into the same condition that we were in seven yeers ago and say you shall pass through all those straights that you have been in and you shall come into the same condition that you have been in it would be very sad to us to think of it would make our hearts quake to think of it I verily beleeve there 's scarce any of you who have been any way observant of the providence of God towards you but would be very loth to venture all again would be loth that God should be to go over with you in all those providences and yet God is the same God still and may do it yea but flesh and blood would shake at it now do not show your selves so unworthy of Gods gracious dealings with you as to put him to it to bring you into straits again to renew what he hath done unto you Thus he Many carrie the words in a meer threatning way and no otherwise I did indeed bring you from the Land of Egypt but I 'le bring you into Tabernacles again as if God should say I 'le cast you out of your brave stately Pallaces your City and Country Houses and you shall come into the wilderness again and dwell in Tents and Tabernacles Thus many But rather I think the scope and meaning of the words is a consolatory Promise whereby the holie Ghost invites them here to-Repentance as if God should say thus Though you have indeed deserved to be cast out of your dwellings you have deserved to be brought into Tents and Tabernacles in the Wildernes again yet I remember my ancient goodness towards you and my Covenant with your Father Abraham I am the same God that brought you out of the Land of Egypt and therefore return and repent and I 'le be with you in as much mercy as ever I was what ever the breaches have been for time past I 'le be as gracious to you as ever I was as you have celebrated the Feast of Tabernacles with abundance of rejoycing so I 'le continue this your prosperous estate you shall from yeer to yeer have cause to rejoyce havâ—â—ause to rejoyce in the Feast of Tabernacles For this Feast of Tabernacles it was the principal Feast of their rejoycing that they had and therefore all their Feasts were Feast of rejoycing in Lament 2. 7. They have made a noise in the House of the Lord as in the day of a solemn Feast There was Triumph and Joy in their solemn Feasts But now this Feast of Tabernacles was a special Feast of rejoycing and that you have in Deut. 23. 40 there they are commanded to rejoyce in this Feast for it was after the gathering in of their Corn and Wine in Deut. 16. 13 14. there you shall see further and in the end of the 15 verse Thou shalt surely rejoyce it is not only you may but a Command look to it that you do rejoyce in this Feast of Tabernacles so that the Feast of Tabernacles was a very joyful Feast Now saith God I am the Lord thy God from the Land of Egypt and I will yet make thee rejoyce as in the Feast of Tabernacles From hence we have these Notes First God loves to give hopes of mercy to sinners upon their repentance God loves to draw the hearts of wretched vile sinners by giving them hopes of mercie upon their repentance so you have it in 1 Sam. 12. 21 22. there they confest their sin and their special sin in asking a King
from the men of Shechem and from the house of Millo and devour Abimelech As if he should have said God will avenge this What did God make my Father an Instrument of so great good to you and do you so ill requite all his kindness and service that he did for you The Lord judg and if it be so indeed as now I charge you let this be a manifestation of Gods displeasure That fire come from Abimelech c. As if he should say Do not think that you can have peace and quiet in such kind of waies as you are in you think you have provided well for your selves in setting up of Abimelech and now you bless your selves We shal have peace and go on and be quiet Oh no the displeasure of God will go on and pursue you and there wil be a fire among your selves and it 's just with God that it should be so for this ingratitude of yours towards those that have bin so instrumental for your good The Scripture holds out this that this is one way for God to avenge himself upon a People that shall be ungrateful to such as have been instrumental for good to them that they shall have a perverse spirit mingled among themselves that when they think to provide for their own ease and peace they shall have a fire mingled among themselves so as in the conclusion to devour themselves These people were very zealous for Gideon in Judg. 8 22. when God had delivered them they came to Gideon and said unto him Rule thou over us both thou and thy son and thy son's son also they made great promises Oh how were the people affected Come Rule over us thou and thy son and thy son's son c. Oh! we were in a dangerous condition and were like to have been in a perpetual bondage under our enemies but God hath stirred up thee and blest thee and therefore thou and thy son and thy son's son shall rule over us they were mightily affectd with this mercy of God when it was fresh but presently after you shall find they were off and forgot what an Instrument of God Gideon had been unto them and required the posterity of Gideon as ill as if he had been one of their greatest enemies Oh my brethren this is a sore and grievous evil the Lord cannot endure ingratitude And thus much for the 13. Verse It follows VER 14. Ephraim provoked him to anger most bitterly IT 's true saith God by the Prophet I loved your Father Jacob and I have magnified my self towards his posterity in great and wonderful things which I have done for them But you have been a wretched people and provok'd me most bitterly as if he should say I have a spirit of gentleness sweetness and love as indeed there is nothing else in God if he be not provok'd If there be any anger it is from mens provoking him You have provok'd me bitterly in bitterness You have provok'd you have imbittered my Spirit against you by your sins that are bitter you make my Spirit that is so sweet of it self you have made it to be bitter The word signifies sometimes to Exalt and make high And I find Tremelius Vatablus Calvin and others translate it High places You have provoked me with the High Places so it 's true And indeed that was a special sin the sin of Idolatry that did provoke God most bitterly against them and he will come to one in the main if we take it so But it is more full to translate it according to that that the word doth signifie more properly You have provok'd me in bitternesses you have been very bitter against my Saints that would go from Samaria to worship at Ierusalem I have shewn in this story of the Prophet how bitter the ten Tribes were against any that would separate from them and go worship at the Temple you have provok'd me in that kind of bitterness you have provok'd me in that bitter sin of abusing my Prophets you have provok'd me in that ingratitude of yours towards those that I have made Instrumental for your good you have provok'd me in finning against such great mercies Oh! you have provok'd me bitterly you have for saken the living God the fountain of all good and have turned your selves to vanity you have provok'd me to anger most bitterly From whence the Notes are First That God is not angry but when he is provok'd neither should we be let us be as our Heavenly Father is saith God You have provok'd me to anger And then Secondly It is sin that provokes God it puts God to stir up his anger it puts it to tryal to see whether there be any anger in God or no in Heb. 3. 9. Your Fathers provok'd me they tryed me they would put it to tryal whether there was such anger in me yea or no. Wicked men indeed do so they hear much of the anger of God against sin and they put it to tryal they will see whether it be so or no they dare not say so in words but their actions do so Oh! it 's a dreadful evil to provoke God 1 Cor. 10. 22. Do ye provoke the Lord to jealousie are you stronger than he Can you stand it out with God Is it not folly to provoke a man that is a Superior that hath power over you and can crush you Oh wretched bold heart that darest stand it out to provoke the eyes of his Glory to provoke the holy one of Israel What to provoke him that can stamp you into Hell presently to provoke him that hath the point of the Sword of Justice at your hearts but yet this is the boldness of ungodly men a man that dares not provoke his Landlord yet will dare to provoke God My brethren it 's a great evil to provoke one another to wrath but a greater evil to provoke God to wrath in Ephes 6. 4. Parents are charged not so much as to provoke their Children to wrath And wilt thou provoke God then If we will be provoking one another let us be provoking to love and to good works as in Hebr. 10. 24. unto a kind of Acrimony of love If there be a kind of sharpness let it be that which puts us on with an eagerness of spirit to love and so provoke one another as much at you will provoke one another to love and to good works In Gal. 5. 26. Be not desirous of vain glory provoking one another Calling forth one anothers corruptions that 's the meaning of it Let there not be a desire of vain glory provoking one another calling sorth one anothers corruptions Oh! 't is an evil thing that we do call forth the corruptions of one another so Was there ever times of provoking so as there are now every man provoking one another and stirring up one another to envy wrath and malice Oh take heed
of provoking one another wonderful mischiefs have come of provoking out another What mischief do you think will come then of provoking God to anger Consider this especially you that are of passionate spirits if a Wife a Servant a Child doth any thing a mise you are presently all on fire Oh that you would have this meditation What shall I a poor worm be so soon provok'd with a fellow creature if he doth displease me O Lord what a wretch am I then that dare provoke the infinite God! What can I think my anger to be so terrible to a Child a Neighbor a Servant Oh! how terrible is the anger and wrath of an infinite God against a Creature when he is provok'd I cannot beat it whoever provokes me why should I think that the infinite God should bear with me when I provoke him Oh! that passionate men and women would have these considerations But further They provoke me bitterly Bitterly I remember Gualter hath a very good expression about this and specially speaking of the way of Idolatry provoking of God Just as if a Wife that had plaid the whore and had used many dalliances with the Whoremaster and this Wife should come to manifest respect to her own Husband in the same way of dallyance as she did with the Whoremaster before and he knew what love tricks and sports she had with him and she makes use of the same waies when she comes home to her Husband Oh what a bitter provocation would this be a Husband would not bear that Just so did this people do in the way of Idolatry in Idolatry they go a whoring to Idols and they will tender up to God himself that kind of worship that they give to their Idols Oh this is a bitter provocation The Note from whence is this That though sin of its own nature doth provoke God yet there are some sins provoke him bitterly In Heb. 3. 8. Harden not your hearts as in the day of provocation in the time of bitterness so the word is do not harden you hearts as in the provocation as in the bitterness of my spirit Oh! some things doth imbitter Gods Spirit as Hardness of heart doth imbitter God Spirit and False worship yea many times even those things wherein we think we do God a great deal of service doth imbitter Gods Spirit Oh! there 's many men that think they serve God in doing that which provokes him bitterly we know what the Scripture speaks of men that when they shall deal thus and thus with the Saints they shall think that they do God good service They may have a good intention in what they do and yet they shall provoke God bitterly Oh let us not rest in good intentions I make no question but this people did say so to the Prophet Wel whatsoever their intentions were yet God was provokt biterly by what they did And as there are some sins that are as bitter clusters as the holy Ghost speaks in Deut. 32. so God will be as bitter against those that do provoke him bitterly in Deut. 32. 24. he threatens bitter destruction Oh! for the creature to forsake God is an evil and a bitter thing in Jer. 2. 19. and it will be bitterness in the end As Abner said to Joab in 2 Sam. 2. 26. Will it not be bitterness in the end Oh those dalliances of thine will be bitterness in the end those sins of thine that are the most pleasing to thee as they are bitter to God so God will make them bitter to thee one day in Prov. 5. 4. Her end is bitter as Wormwood though the beginning is as pleasant as Sugar to you yet the holy Ghost saith that her end is as bitter as Wormwood In Jer. 4. 18. Thy way and thy doings have procured these things unto thee and this is thy wickedness because it is bitter My Brethren we are charged in Scripture to take heed of being bitter one against another the Husband in Colos 3. 19. is charged not to be bitter against his Wife It is an evil thing when in a family there is bitterness Oh! but when the Spirit of the eternal God is bitter against a people You Wives who have such a bondage upon you and you find it evil to have such bitterness from your Husbands Oh but then look up to God is Gods Spirit sweet to you Oh! it is a blessing to have the Spirit of God sweet There is a Generation of men that hath Gods Spirit bitter towards them it 's one way whereby we provoke God bitterly by being bitter one against another in Ephes 4. 31. Let all bitterness wrath and evil speaking be put away there 's a charge of God As we would obey him in any thing we are charged to put away all bitterness anger and evil speaking Oh what a spirit of bitterness prevails among us what bitter words and speeches are there among us in Psal 64. 3. there the tongues of wicked men are said to be as Arrows They shoot their Arrows even bitter words If ever bitter words did fly like Arrows about our ears then they do at this day I verily beleeve that England never understood what bitter words meant as lately it hath known we reade in Revel 8. 11. it 's said That the third part of the waters became wormwood and men died of them because they were bitter My Brethren sometimes the third part of Sermons are Wormwood are bitter Oh! I would to God that sometimes we could not say that the third part of prayer were not bitter bitterness in prayer in writing in speaking in conferring one with another Do not you think that this provokes God bitterly yea even those men that were wont to sweeten one anothers spirits and there was a sweetness came upon one anothers spirits in their prayers and yet now what do they do but imbitter one anothers spirits so that they cannot meet together now but they come with bitter spirits one imbittering the other as if there were nothing but Gall and Wormwood among us Let me apply that Scripture in Jam. 3 11. Doth a Fountain send forth at the same place sweet water and bitter What those that were of such sweet natures and dispositions and by grace much more sweet and now nothing but bitterness come out of such Fountains one would wonder to see mens natures so changed besides the work of grace Oh! shall out of the same Fountain come forth sweet water and bitter It follows Therefore shall be leave his blood upon him That is he shall bring his sin upon his own head Those that will be wilful in sin the blood be upon their own heads that 's the meaning Never stand excusing any more you have warning enough if you will go on in your way the blood be upon your own head you wil undo your selves and there is no help Mark the phrase He shall leave his
that have to deal in any kind of alteration in matter of Government had need be very wise in their carriage in it in respect of the people for much depends upon them When there was any alteration in Government there was trembling then mighty fears and troubles in the hearts of the people Secondly Men of Spirit they will break through difficulties if once they be resolved upon a business And when God doth intend to have a work acomplisht he will raise up men of Spirit to go through with it notwithstanding any difficulties there is in it He exalted Himself Though the Peoples spirits were very much troubled and a great deal of shaking there was throughout the Land yet he lifts up Himself he had some encouragement from the Prophet and otherwise so that he would go through When God I say hath an intent to bring a business about for this was that he might fulfil what was threatned to Solomon for his former sin And then Thirdly If men when they have been helped to go on through difficulties yet if they shal afterwards rest in their parts rest in their strength so as to forsake God and sin against him it 's just with God to leave them that they shall vanish and come to nothing He did exalt himself and prevailed in what he spake notwithstanding the trembling of the People for having got himself warm in the nest and strong in his Kingdom then he lifts up himself in another manner and forsakes God and trusts in his own strength And now he dies now God casts him off Men had need take heed though they be carried thorow many and great difficulties and by a Spirit more than ordinary they had need take heed I say that afterwards they do not walk in their own strength but walk humbly before God If they forsake God they wil die and perish That 's the First thing that Jeroboam spake Secondly When he spake when he first mentioned the business in the Alteration of Religion this it 's like caused more trembling than the other What is that Jeroboam spake That now they were not to go up to worship at Jerusalem God did not stand upon such things No they might save that long journy and so there was a Calf set up at Dan and Betbel and they must go and worship there This was a mighty alteration in the matters of Religion And surely when this was mentioned first to the People there could not but be great trembling the spirits of the godly to be sure they would tremble at such a motion they would look upon it as a most dreadful Curse of God upon the Kingdom that there should be such a change in the matters of Religion from the Truth to that which is False and even others too there was a general trembling for men have some kind of conscience of Religion and of worshiping God this was so flat against the Word that where there was but any Conscience of God they could not but have som fear they could not tel what might come of it and therefore there could not but be a very great concussion of spirit in the People of the Land to tremble at such a strange kind of thing as this was at first it was so But yet afterwards they had dead spirits that he might do with them what he would and so joyned with Jeroboam and joyned with Abab and sinned more and more From this speaking and trembling you have these Notes First That the Alteration in Religion is a very difficult business it cannot be expected but the hearts of People will stir much upon the Alteration of Religion though it be from worse to better yet the hearts of People wil stir very much at first When the Reformation was first from Popery here what a stir was there they were presently ready to take up Arms in Cornwel What adâ— was there for the Book of Common Prayer so that the King was fain to write to them That it was no other than the sum of what they had before only translated into English with some Amendments And certainly the casting out of Prelacie hath caused a great deal of trembling a great ado there is How hard it is to get but any rotten tooth out of a mans head it costs a great deal of pain and trouble Though the Warrs were undertaken for the maintainance of our Liberties as we are Subjects and Men and for the Civil-Right we have to our Religion also but yet we see that the very thoughts of any kind of change in matters of Religion whatsoever it be it causes the hearts of men to be up and shake and to be unsetled it 's a matter of great moment the change in matters of Religion and therefore requires much Prayer where it is changed though from the worse to the better If it cause trembling when it 's changed from the better to the worse it wil likewise cause trembling where it is changed from the worse to the better and therfore it requires that al the Godly should joyn al their strength together against those that would oppose their strength against it The Second is this That men of resolute spirits will go on even in the matters of Religion though it be from the better to the worse yet you shall have some men whose spirits are resolute that they will go on Oh! but you will say The People will not bear nor endure it Yea but they will venture to go on with their way and design though it be from the better to the worse but now if the change be from the worse to the better than it 's a special gift of God to give men hearts to go on notwithstanding difficulties And then in the Third place He exalted himself though there were trembling That is He did prevail in this his way in this change of Religion Jeroboam did not carry things by open violence presently it was a great while first but he carried things on by fair shews one thing after another and so he prevailed with the People This is the way to get a design and not by open violence at present And then Fourthly Then he died when he sinned in Baal Though God may suffer men to make some alteration in Religion though it be to the worse and let them prosper yet if they will grow from one degree to another in forsaking God then God comes upon them with his wrath then they die if they know not where to hold then God will not continue patient towards such a people any longer And then the Fifth thing is this That a Family or People from whence God hath withdrawn his protection and blessing is a dead carcass Then He is dead that I take to be the meaning of that in Mat. 24. 28. For wheresoever the carcass is there will the Eagles be gathered together though it 's true it 's spoken about
5. They loathing Manna had fiery Serpents sent Vers 22. Sion King of the Amorites coms out against them and fights Vers 33. Og King of Bason fights against them Chap. 22. Then Balac sends to curse them Numb 25. The People committed whoredom with the Daughters of Moab upon which a plague and went to the sacrifice of their gods at Baal-Peor upon which all the Heads of the People which joyned to Baal-Peor were hung up before the Lord. Numb 31. They war with Midian slay their five Kings destroy their Cities Women Children Flocks Thirty two thousand Women that had not known Man they take captive And in this war they had not lost one man Vers 29. Now 1. From their sin that God knew and yet destroyed them not for it Observe mans wickedness and Gods goodness 2. From the provision God made for them Observe First It 's a great mercy for God to know a man in time of distress This is Gods way Men know in prosperity But let us make God our friend he wil be a friend otherwise than men will be Let not us be dejected in times of trouble that 's the time for God to know thee be willing to follow God in any estate Gods knowing of us in distress is a mighty engagement Let us look back to the times when we were in trouble Let us know Gods Cause when it suffers and know our Brethren when they suffer Gods knowledg is operative and working It does us good Our knowledg of God should be so too To sin against our knowledg of God is evil but to sin against Gods knowing of us is worse VER 6. According to their Pasture so were they filled they were filled and their heart was exalted therefore have they forgotten me YOU have formerly heard the gracious providence of God towards his people while they were in the wilderness I knew them in the wilderness in the Land of great drought God glories much and mentions often the care over and goodness to his people in the wilderness when they had got out of the wilderness into the Land of Canaan where there were much Pastures they thought themselves to be well now they could live of themselves they could provide for themselves and so they liv'd to themselves and in a little time destroyed themselves the truth is they were in a worse condition then than when they were in the wilderness for saith he According to your Pastures so you were filled and then you forgot me and therefore I 'le be as a Lyon to you and as a Leopard and a Bear We do not hear such terrible things against them when they were in the wilderness I knew them in the wilderness but now it 's otherwise From the connexion note first It 's better to want the comforts of the creature and to have Gods care and protection than to have abundance of the creature and to live of our selves We do not love a depending life but it 's safest many have more of Gods presence with them and protection over them when they are in the wilderness when they are in adversity than they have when they come into prosperity when they come to enjoy abundance of the creatures God knows them when they are in afflictions and they knew God but when they come into prosperity God doth neither know them so much nor they know God so much Examin I beseech you when you were low any of you say had you not more of Gods presence with you then than you have now did not God know you more then did not you know God more then had not you more sweet communion in those times than now you have Oh! God made you know him by gracious visitations of his Spirit and there were gracious workings of your spirit towards him Are not you grown flat dead and drossie and carnal now more than before do not you seek greedily after the world to fill your selves and do not you begin to be exalted in your own hearts do not you begin to be puft up have you none of your friends so If you know but any of your friends that when they were lower than now they are knew God better than now they do and God knew them and there was more sweet converse between God and them than now there is put them in mind of this text I knew them in the wilderness in the Land of great drought but now according to their Pastures they are filled and their hearts are exalted and they have forgotten me God deliver them from the remaining part of the text I 'le be a Lyon and a Leopard and Bear to them to tear them You seldom find in Scripture any of Gods Saints worse for afflictions give me any one example for my part I know not one in all the Book of God that came worse out of an affliction than when they went in But I can tell you of many even of Gods dear people that came worse out of prosperity than when they came in therefore it 's observable in 2 Chron. 17. 3. it 's spoken in commendation of Jeboshaphat it 's said that Jeboshaphat walked in the first waies of David his Father David his Father at first was in an afflicted estate afterwards in a more prosperous estate he was hunted like a Partridg at first but when he came to prosperity his waies were not so good therefore the holy Ghost doth put a commendation upon his first waies rather than upon his after waies I fear it may be said so of some that their first waies when they were low were a great deal better than their after waies This for the connexion According to their Pastures so were they filled According to the fatness and riches of the Land when they came into it they were filled they fell upon whatsoever sensual content they could enjoy to the uttermost according to what means they had for to satisfie the flesh According to their Pastures They would improve all the means and opportunities they had for to give content to the flesh so that they were filled Thus you see men that love to live in the satisfaction of the flesh up to the height of their means according to all means that they have to satisfie the flesh this way or the other way they will be sure to have satisfaction if it be to be had therefore you shall see men that have estates they please the flesh to the uttermost they can think of if they go abroad and see any thing that may give content to the flesh they resolve to have it if they can when they come home According to all the means that they have so they will have the flesh satisfied Oh! how happy were men if they were so wise for their souls if according to the means of grace we sought to fill our souls Oh how doth the Lord lead us in green Pastures and yet what
66 Reproach Reproach see Apostacy Reprobation Reprobation see Note Dangerous sign Restitution Why no pardon without Restitution 320 Scripture for Restitution 321 Repute Repute not to be trusted 421 Reverence We are with Reverence to hear the Lord speak 416 Rich Rich see High-minded Root What 's the immediate Root of Faith 177 Rule Rule for matter of Meditation 7 The general Rule of Worship 437 S Saints Priviledg of Israel refer to the Saints 11 Saints see Law Affliction Prosperity Satan Satan's great design 71 Sanctifie Gods Love sanctifies all things 84 Scare see Ministers Scripture What the Scripture presses much 297 Scripture see Restitution Self Wherein self appears in sin 512 Self destruction see Aggravation Sensual Sensual things see Fill. Servants Servants should love one another 76 Servants see Recreation Sign Sign see Carnal heart Similitude Similitudes what and how to be used 350 Sin Sin see Imitate Sinner A sinners duty 340 Soul Soul see Guiding Spirit Gods Spirit grieved only by the Saints 89 Spirit see Church Gods Spirit bitter to some 406 Slaves Gods Sons slaves for a time 14 Slavery God hath his time to call his sons out of Slavery ibid. Spiritual Spiritual things see Little State The State of the Saints is very secure 154 Steps The steps of Apostacy 432 Stout The Character of a stout heart 107 Stratagem Stratagem see Devils Success Success no note of a good Cause 536 Superiors Superiors should win by Love 74 Superstition Superstition see Beginning Suspense Suspence a cause of great evil 123 Swearing see Kissing the Book Sword For the Sword to be in a City a sad thing 113 T Tartness see Ministers Terror see Jehovah Terrible see God Their see Arabian Thoughts Gods Thoughts from eternity concerning his Elect 79 What thoughts we should have of outward comforts 456 Time see Slavery Tools see Iron Trading Oppression in Taading a great evil 313 Tradesmen Vnder Tradesmen to oppress is wicked 314 Tradesmen see Meditation Trembling Trembling due to God 416 Trembling see Alteration Tribes see Confidences Troubles Great troubles at the raising of Christs Kingdom 184 Truths Truths not necessary to be imposed 98 V Vanity The vanity of proudmen 445 Priests may be vanity that seem to be much for God 352 Vindicate How the Saints are to vindicate Reproaches 410 Violence see Magistrates Use The use of Reason in Religion 440 W Wait How we are to wait on God 303 Why we should wait 304 Way To be guided in our way is a fruit of Love 32 The way to Vniformity 70 A way of Holy Revenge 108 Gods waies not our waies 118 Weeping Weeping not sutable to a high Spirit 247 Wilderness Wilderness see Conduct Wind Creature-hopes are but winde 202 Wives Wives or Husbands not to be forced on Children 390 Word Word see Drawn Work Work see Chief One Work of the day of Judgment 511 World World see Honor Worship Worship see Rule Corruption Wrath Proneness to wrath not Gods Image 150 Y Yong Yong see Confident Z Zeal All men should shew Zeal 〈…〉 r God FINIS Heb. The scope of the Chapter Where the Chapter ends The cohâ—eâ—ence Obs 1. Tota Scriptura hoc praecip 〈…〉 è agit ne dubitemus sed certo speremus 〈…〉 danâ—u credamus Deum esse misericordeÌ„ benegnum patientem Luth. 〈…〉 Rom 9. 11. 12. The phrase opened Excussâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat eum qui crebâ—ò sugum parentis vel Heri excutit quamvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ternov in 〈…〉 c. What a child Israel was Ezek. 16. 1. c. applied Wherein the love of God to Israel stood Obs 1 Jer. 12. 7. Obs 2. 〈◊〉 3. Gods ancient love to England An instance of it England the first Nation in the world that God chose for the embracing Religion by publick Authority Lucius of England is said to be the first Christian King Centur. Cent. 2. Cap. 2. Tit. de Propagation Ecclesiiae 〈◊〉 J. Balai Catal. Who also by publick Authority established Christianity about the year 169. Lucius in lucem prodit de patre coello J. B. Author primus apud Britones Religiones erat Rossaei Britania God remembers the kindness of Englands youth first love Particul persons should recal Gods antient love unto them when they were children A Rule how we may never want matter of meditation Obser 4. Obs 5. Gods waies of mercy and affliction toward Israel a type of his waies toward his people in all ages Gods love doth not find but make the person lovely Object Answ How to know whether God will love us or no Obs 6. Youth What will compleat the comfort of our lives Jer. 2. 2. How we may know whether God loved us when children Nimis serò te amami Aug. Exod. 4 22. Jer. 31. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs 1. Priviledges of Israel refer to the Saints Malach. 3. 17. Saints therefore not under the Law Psal 89. 30 31. c. Obs 2. Jer. 2. 14. Use Obs 3. The Church one in Faith Spirit Babtism c. Eph. 4. 4 5. not in outward incorporation and visible Government Obs 4. Jer. 12. 17. Deut. 32. 10. observed Gods Sons slaves to Satan oft-times and for a season And to wicked men which is the admiration of Angels God hath his time to call them out of that slavery Obs 5. Exod. 12. 42. Applicat to England The Text as cited Mat. 2. 15 further expounded Hierom Matthew's interpretation seems strange to some * See Bucer on Matth. 28. P. 197. shewing that the Apostles allegations of Scripture were not proper unless to such as the holy Ghost enlightned to see the mystical sense of them and except we shall say that those Expositions were received things in those daies as are among the Jews now the Chaldae paraphrase expounding many places of Christ which according to the Letter have another sense and this perhaps may be the saâ—er to affirm because else it may seem the Apostles could not so well have charged the Jews with Obstinacy as Act. 13. and Chap. 28. and else where Opinions about the place in Matthew Junius in loc Paralel lib. 1. Paral. 6. Isa 2. 9. Isa 9. 6. 3. preferred so Hierom on Hos 11. 1. expounds it Exod. 12. 46. and Joh. 19. 36. compared Things accidental are under providene Great things intended of God by smal 2 Sam. 7. 14. Heb. 1. 5. compared also Obs God som way or other aims at Christin all his works which to see wil be one part of the Saints glory A similitude A fruit of Gods Love and of Christ's Spirit to understand the reach of God in Scripture A comfort to the Saints in their sufferings that they have a conformity with Jesus Christ by them Those that fly with their children The danger and length of Christs flight into Egypt The inward tentations of the parents 〈◊〉 Christ in thei 〈…〉 flight Expos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 2 Cor. 5. 4. illustrated Calvin in