An exposition with practical observations continued upon the eighth, ninth, & tenth chapters of the prophesy of Hosea being first delivered in several lectures at Michaels Cornhil, London / by Jeremiah Burroughs ; being the seventh book published by Thomas Goodwin ... [et al.]

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Title
An exposition with practical observations continued upon the eighth, ninth, & tenth chapters of the prophesy of Hosea being first delivered in several lectures at Michaels Cornhil, London / by Jeremiah Burroughs ; being the seventh book published by Thomas Goodwin ... [et al.]
Author
Burroughs, Jeremiah, 1599-1646.
Publication
London :: Printed by Peter Cole ...,
1650.
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Subject terms
Bible. -- O.T. -- Hosea VIII-X -- Commentaries.
Bible. -- O.T. -- Hosea VIII-X -- Criticism, interpretation, etc.
Link to this Item
http://name.umdl.umich.edu/A30574.0001.001
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"An exposition with practical observations continued upon the eighth, ninth, & tenth chapters of the prophesy of Hosea being first delivered in several lectures at Michaels Cornhil, London / by Jeremiah Burroughs ; being the seventh book published by Thomas Goodwin ... [et al.]." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A30574.0001.001. University of Michigan Library Digital Collections. Accessed February 8, 2025.

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VER. 12.
I have written to him the great things of my Law, but they were counted as a strange thing.

THIS Verse in the reading of it appears a greatness in the very sound of it, and there is as much in it as the sound doth import,* 1.1 and therefore though we pass over other things more briefly, yet because there is very much of Gods mind in this, and we should wrong the Scripture if we should pass over this too slightly.

I have written to him the great things of my Law.

This is made an aggravation of their sin, they multiply Altars to sin,* 1.2 and yet saith God, I have written to them the great things of my Law: they find no such things in my Law written to them, this was against the very written Word of God, and what that written Word of God against those many Altars was, that you had the last day, but in that from this connexion that these are made sins because they

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were against the written Word of God: from thence the Note is,

That whatsoever is urged to us,* 1.3 or practised by us in matters of Worship, it must have Warrant out of the written Word of God. It was sin, Why? because I have written to them (saith he) the great things of my Law, and they counted it a strong thing; though that which they did had a great deal of seeming devotion in it, yet it was otherwise than that they found written in my Law.

This Question should be put to any that tender to us any way of Worship,* 1.4 or Doctrine of Religion under any spe∣cious shew whatsoever; Where is it written? To the Law, and to the Testimonie, (Isaiah. 8. 20.) If they speak not ac∣cording to this Word, it is, because they have no light in them; Oh they seem to be very judicious and wise, but if they speak not according to this Word they have no light in them, not only to the Law and Testimonies, but to the written Law and Testimonies, this must be the Standard at which all Doctrines and waies of Worship must be tried: Many may put fair colours upon their waies, that it is for Common Peace, and a great deal of good may be done by it,* 1.5 and the like; But is it written? Did I ever command it saith God?* 1.6 Policy may say it's fit, Reason may say it's comely,* 1.7 and Experience may say it's useful, But doth the written Law say it should be? Nay, it's not enough to say, That we cannot say it is forbidden, But where is it writ∣ten?* 1.8 In matters of Worship this is a certain rule. Saith Tertullian about the Crowning of the Soldier with Baies; If it be said, It is lawful, because the Scripture doth not forbid it; it may equally be retorted, It is therefore not lawful, because the Scripture doth not command it. No matter what the thing be (saith Luther) in matters of Re∣ligion,* 1.9 but who it is that bids it, who it is that commands it, we must look to that; Never argue thus in any point of Religion (I beseech you consider, it is a point that hath been, is, and may yet further prove to be of great use to us)

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never argue thus, Why, what hurt is there in it? is it not very comely? I cannot think but it may do a great deal of good, these arguments are weak arguments in matters of Worship: but to all these Arguments we must answer, Is it written? As Christ answered the Devil and his temp∣tations, it was enough to say, it was written thus and thus: So if you can but bring a word written against it, and if you can put them unto it to shew what they would have you to do,* 1.10 let them shew it where it is written; in Exod. 39. we find in that chapter at least ten times it is said, they did according to what the Lord had comman∣ded Moses, and in the conclusion of the chapter Moses blessed the people; the people are blessed when in the mat∣ters of Worship they keep unto what is commanded.

And again, As we must not make what we think the rule for worship, so neither the* 1.11 Opinions of Learned men, nor Custom, nor Antquity, must be the rule of our Wor∣ship, but what's written? I have written to them the great things of my Law, they must keep to that; whatsoever use we may make now of the Opinions of Antients and the like, yet if the Antients themselves were alive they would abhor the use that many make of their quotations; Cypri∣an in one of his Epistles saith, We must not look what this man, or that man that were before us (he speaks of his prede∣cessors)▪ what he did, or what he taught, but what he that was be∣fore all, namely Christ, who alone is the Way, the Truth, and the Life. And so† 1.12 Augustin hath another Speech to the same ef∣fect, speaking of the Antients, of learned men, saving all due respect that is due to them, yet for us to think that we may not cast out, even reject from their writings some things, because they were learned men, this must not be admitted, for (saith he) such a one I'le be in respect of the writings of other men, and such a one would I have those that understand my writings to be to me, I will not think of the writings of any other men before, that there should be nothing cast out nor mended, neither would I

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have any body think so of my writings.* 1.13 And so Ambrose, Where the Scripture is silent we must not speak. Thus we see that those men for the maintaining of that which is evil they will make use of Quotation and Antiquities, yet we see the Antients did abhor this, Christ and his Apostles they quoted none of the Learned men before them, but Mo∣ses and the Prophets.

But you will say,* 1.14 Though we must not take that which other men write to be the Rule, yet that which other men write may help us to understand the Scripture.

Now I remember Luther hath such a Speech,* 1.15 That Scripture should rather help us to understand mens wri∣tings,* 1.16 than mens writings to understand the Scripture; Many men they will make mens writings to be as a judg, and to be the rule of understanding Scriptures, not the Judg of Truth, but the rule of understanding Scripture, whereas (saith he) the Scripture should rather be the rule of understanding them.

And so Hilary, (saith he) for the sense of Scripture and understanding them, He is the best Interpreter, that ra∣ther takes the sense from out of Scripture, and by compa∣ring one Scripture with another, than bring any new sense; therefore the understanding of Scripture is more by Scrip∣ture than by the Writings of any man living. And yet still no question we may make use of the gifts of God in others, but so as to keep us close to the written Word for the Rule, yea, and for the meaning of the Rule; they may help us to see whether the Scripture will justifie this Truth, or this sense, for there lies the mistake; Most people in the world will think this indeed, That whatsoever any man writes, if it be contrary to the Word,* 1.17 we may not receive it, but we must understand the Word in what sense they take it; now we must not go so far; For the Scripture written, is not only that we might know what the Rule is, but it is written, that we might understand the meaning of the Rule, and we must fetch out the meaning of Scriptures by

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Scripture: Now so far as the Writings of men wil help us to fetch out the meaning of Scripture by Scripture, so far we may make use of them; but we cannot say, this is the meaning, because it is the judgment of such and such Lear∣ned men;* 1.18 but such and such Learned men will give you Reasons, and compare one Scripture with another, to shew why it is the meaning of it, and they will shew you the History of the time, and shew you how to compare old and new Testament one with another; and this is the use of Writers for understanding the Scriptures. Then you wil say, Why do we make use of Writers so much? Why thus, they shew how one Scripture looks towards another, and to compare one Scripture with another, and shew the cohe∣rence of things.

The sense of things is to be resolved in the Scripture its self, and therefore we must keep our selves very close to what is written.

Written: It was not so at first, it was delivered but from hand to hand,* 1.19 but afterwards when the Church began to multiply, then the Word was written. And this is a mighty blessing of God, that we may have the mind of God written, so as we may look into it, and search to know the mind of God, by reading it over and over again, and taking it into our hands, when we are lying upon our beds, if we light a Candle in the night, we may be reading and looking into the mind of God; If we should only hear of such a Book that were in the world, that were in China in the uttermost parts of the habitable world, if we should hear that there were such a Book, that God had written, or that God had used men to write by an inspira∣tion of His own Spirit, a Book that was certainly indited by the holy Ghost every word of it, wherein the Lord had revealed the great Counsels of his Will concerning Mans eternal estate, if we should hear that there came such a Book down even from Heaven, and this was in the uttermost parts of the earth, Oh! what a longing desire should we have to

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see that Book? What man or woman but would give their whol estate to have a week, or a fortnights time to see and reade in such a Book as that is; if one could, he would be willing to travel to the end of the world to have the use of such a Book as that is. No man need say, Shall I go to the u••••••rmost parts of the earth? for it is in your hands, it is in your houses, there is the Book wherein the great God hath written his mind, hath written all things unto you which concerns you Eternal Salvation, hath written there whatsoever he would have you to know and beleeve to E∣ternal Life; this it is that you have in your hands: how∣ever we prize it now, heretofore it hath been prized at an high rate; How many of the Martyrs would venture their lives to keep but a few Leaves of Scripture in their houses? But how vile is it then for us to neglect the reading of this written Word?* 1.20 I have read of one Theodorus a Physitian at Constantinople, that he sent to Gregory the great, a great sum of money for the redeeming of Captives, and Gregory he commends his Liberality; but though he was so liberal and bountiful to redeem Captives, yet he writ back a∣gain to him in way of reprehending him for not reading Scripture, and uses this expression to him, The Emperor of Heaven, the Lord of the Angels and Men, hath sent to you, that which concerns your life, and will you neglect to reade them with a fervent, with a zealous spirit? He would not but blame him even at that time when he sent such gifts to him, it did grieve him to think that such a one so bountiful to the poor should so neglect the reading of Scripture. Many men and women that have excellent parts and yet for all that they find but little savor in the Scripture. There's no books that are written that should take us off from this written Word; although we have cause to bless God a∣bundantly for what is written, for those excellent helps which we have written, yet we must take heed that there be no written book in the world take us off from this written Word of God.* 1.21 Luther therefore hath such a speech, I even

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hate mine own Books, and I often times even wish that they were burnt, that they might perish, Why? because I fear lest they should be any way of hinderance to men, or withdraw them from reading the Scriptures: and so he fals a comending the Scriptures: It is the only fountain of all wisdom; and further saith he▪ I am even terrified, I tremble at the example of the former age, upon this, Because (saith he) many Divines spent so much time in rea∣ding of Aristotle and Averres and other Writers and spent so little time in reading Scripture. And the truth is it was that which brought so much ignorance into the world in the time of the School-men which was a time of great learning and yet the time of the greatest ignorance in the Mysteries,* 1.22 of godlines, because they minded Scripture very little, but only turn'd things into Questions, and Disputes that ten∣ded not according to Scripture; though we may make use of the labors and gifts of other men, yet look we especial∣ly to the written Word, and let not other writings take us off from them, hence we say, the Scripture in way of excel∣lency we must keep our selves to the written Word, and therefore take heed of being led aside by any traditions of men; that's a most detestable derrogation from the written Word: but we find in the Counsel of Trent, speaking of the Scriptures, saith one of the Cannons of the Counsel of Trent, We (saith he) do receive Scripture,* 1.23 and reverence Scripture, but (saith he) moreover we receive and reverence traditions with the same affection of piety and reverence as we do the Scripture. Those are the very words that all Papists are bound to hold, and for them to deny any counsel there were death unto them; It argues men to be in the dark,* 1.24 to mind Traditions so: As the Jews, that's the reason that they vanish so in their thoughts, and understand the Scripture so little, because they mind traditions as much as Scripture, and more; for so they say, that divide a mans life into three parts, one part mnst be spent in reading Scripture, and two parts more in the two several parts of their Talmond, which

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is their traditions; and some of them say that this is one tradition among them, that Moses did study the Scripture in the day time, and those Talmoduical traditions that they have they were studied in the night; and indeed it is night-work, and it is a sign that the world is so much in darkness because they look so much at Traditions; the written Word of God which we must look at more than if one came from the dead, or if an Angel from Heaven came and preached to us:

But you will say,* 1.25 That we must not look to it more than if God should reveal any thing to us, suppose it were a voice of God from Heaven.

We have warrant to have regard to the written Word of God more than the voice of God from Heaven,* 1.26 2 Peter, 1. 19. there it's spoken of the voice that came down upon the transfiguration at the Mountain,* 1.27 but saith the Apostle there, We have a more sure word of Prophesie, more, more e∣ven than that was;* 1.28 that is, it is more sure to us, and there is not so easie a way to be deceived by resting upon the written Word, as if we look for Revelations from God, we have a more sure word of Prophesie, therefore it is not so much after Revelations that we are to look (especially in such times as these are) but to the written Word of God. There is a Generation of men rising now, if not ri∣sen, that begin to have vile thoughts of the written Word of God, and think to understand the mind of God other∣wise, they finding the written Word of God to keep their hearts too close and lay too strong bonds upon them, but because they would fain be loose they would feign and i∣magin to themselves other waies of Gods mind,* 1.29 but when they are rotten, and it may be when their souls are perished eternally in Hell, the written Word of God shall stand and be honorable in the eyes of his Saints.

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I have written.

The Prophet doth not say, he hath written; but he brings in God, saying I have written. And that first upon these two reasons.

First, To put the greater emphasis upon it, for it is more for God himself to come and say, I have written; as if a Father or Master say to his Child or Servant, I com∣mand you to do such a thing, it is more than if a Brother or fellow-Servant should say, my Father hath bidden, or my Master hath bidden you to do such a thing.

Secondly, Whosoever were the Pen-men of the Word, it is I that write it, I take it upon my self. The Word is so much his that God claims not only the truths that are in the Word, but the very ordering for the words; and in 2 Pet. 1. 21. it is said of holy men, they spake as they were moved by the holy Ghost: they were carried on with a kind of violence as the word signifies,* 1.30 and not only moved, but carried on with a kind of violence to write what they did, both in their speaking and in their writing, I have written.

And I have written to him the great things of my Law.

From this manner of Phrase, first we are to note this,

That we should look upon the Scripture as concerning our selves.* 1.31 Here's a letter written to you, and you, and you, every man and woman, therefore it is in the singular number, every man & woman must look upon the Scripture as writ∣ten to him, or her particularly; God writes to thee, he hath written a letter to thee that thou shouldest not commit A∣dultry, nor swear, nor steal, and that thou shouldest keep the Sabbath, and that thou shouldest not lye, and that thou shouldest reverence him, and love him, and fear him, and all such kind of rules that God from Heaven hath written to thee, and it is a mervailous help to obedience

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and to awaken mens consciences when they apprehend them written to them. Psal. 119. 105. Thy Word is a Lamp unto my feet,* 1.32 and a light unto my paths. It is not a light that I see at a distanc a great way off, but as a light that is held to my feet that I make use of for the ordering of mine own steps.

Many there are that seem to rejoyce in the Word of God as a light to reveal Truths unto them for matter of discourse,* 1.33 but they make it not as a light to their feet, and a lanthorn to their steps, as applying it to themselves, and it follows,* 1.34 I have sworn and will perform it, That I will keep thy righteous judgments: I have look'd upon thy Word as a Lanthorn to my feet, as a thing meerly concerning me; and then I have sworn and I will perform, I have sworn that I will keep thy righteous judgments. It's a mighty means to stir up a mans spirit, and quicken him up to obedience, to look upon the Word as written to himself: As thus, when you come to hear out of Gods Word and God directs the Minister so that you apprehend it as spoken to you, it will stir and awaken you, Oh me thought this day every word the Minister spake it was to me. And so every word in the Scripture that concerns thee, God writes to thee and conceive it so and it will be a mighty means to stir thee up to obedience. As if a man be asleep a great noise will not waken him so soon, as if you call him by his name,* 1.35 John, Thomas &c. So when the Word of God comes as to our selves in particular it's a mighty means to stir the heart.

Again, I have written to him.

To those that were the People of God,* 1.36 though the Word concerns all men, yet it is written to the Church in a more especial manner. As you find in the Revelations all the Epistles were written to the Churches, and indeed all the Word of God is in a more peculiar manner written

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to the Church, there are some things concerning all man∣kind, but that which God Aims at in a more especial manner it is to the Church, first to the Church of the Jews, they had that great priviledg that the Orracles of God were committed to them in Rom. 3. 2. when the Apo∣stle had taken them off from resting in many of their out∣ward priviledges, he brings an Objection: But then may some say, What advantage hath the Jew? He answers, much every way, chiefly, because to them were committed the Oracles of God: in this thing they had much advantage of all people in the world, that to them were committed the Oracles of God, God gave Jacob his Law, it was the Inheritance of his people; it is written to them, to them is committed the Oracles of God: and this is a great ho∣nor which God puts upon his Saints, God makes his Church to be the Keeper of his Records, the Court of Rolls as it were, the Church is as it were the Court of Rolls, and the great Records of Heaven, God commits to his Church, and therfore they should look to it that it be kept faithfully, that there be no corrupting it, for then they do falsifie their trust, Shee hath the keeping of Scrip∣ture but gives no Authority to Scripture; in John, 5. 47. saith Christ there, If ye beleeve not Moses writings, how can ye beleeve my words? Mark, Christ would have the Autho∣rity of his words much to be strengthened by the writings that were before in Scripture, If ye beleeve not his wri∣tings, how can ye beleeve my words? But now the Pa∣pists will say, If ye beleeve not our words, how can ye be∣leeve their writings? quite the other way, they will take upon them more than Christ; Christ saith, If ye beleeve not his writings, how can ye beleeve my words? Say they, If ye beleeve not our words, how can ye beleeve their writings? For they take the Authority of the writing of Scripture to de∣pend upon their words; It is written to the Church, and committed to the Church, but the Authority comes not from the Church. It follows.

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I have written the great things of my Law.

By Law here we are to understand he whol Word of God,* 1.37 and not in way of distinction of Law and Gospel, but the whol Word of God, and so the word signifies, it comes from one signifying teaching; the Law is a Doctrine that is taught, and so though sometimes it may be distinguished from some other parts of Scripture, yet now we are to un∣derstand the whol mind of God in his Word; when you reade in Psal. 119. how David loved Gods Law, it is not the ten Commandements, but the mind of God revealed in his Word.

The great things of my Law] The Old Latin hath it the many Laws,* 1.38 and the words in the Hebrew seems a little to favor,* 1.39 the multiplicity of my Laws. And then it should ar∣gue these two things.

First,* 1.40 That the Word is full and perfect; that we have rules for every thing that concerns the ordination of our lives to God in his Word, there's a multiplicity of Laws and Rules for all our waies.

Secondly, That there are manifold excellencies in Gods Law; as the manifold wisdom of God is in Christ, so the mani∣fold excellencies of God are kept up together in the Word of God.* 1.41 The Seventy translates the word, the Fulness, or Multitude, and according to that Tertullian hath an ex∣pression, I adore the fulness of the Scripture;* 1.42 Oh the multitude of excellent things there are there! and the fulness that there is there! I find divers turn this word by many words that have excellent significations in them, and indeed the He∣brew word wil bear many expressions of it. Some the Pre∣cious thing, the Magnificent thing; the Excellent thing; the Honorable things of my Law;* 1.43 as in Acts, 2. 11. they spake the wonderful things of God, it is more than the great things, the magnificent great things of God. Now the things of the Word they are glorious and honorable and very great,

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they are to be look'd upon as great things, the things of Gods Word; That's the first.

And then especially, The things that concern Gods Worship are to be look'd upon as great things, for so it hath reference to them, but the expression aims at that which is more gene∣ral, the great things of my Law, the honorable, magnifi∣cent, and glorious things. Now the things of the Law are great things.

First, Because they are from the great God, and they have the stamp of the Authority of the great God upon them, there is a dreadful Authority in every Truth, in e∣very thing that is written in Gods Law, (I say) there is a dreadful Authority of the great God, that binds Kings and Princes in chains, that laies bonds upon the conscience that no created power can, yet this doth; when we come to hear the Word, we come either as to a Soveraign to re∣ceive Laws from, or as to a Judg to receive the sentence of death, it hath the dreadful Authority of the great God in it, and therefore every thing that is in the Word is to be look'd upon as a great thing;* 1.44 a piece of Parchment and a little Wax, and a few Lines in it what are they? but ha∣ving the Authority of the great Seal of England, such a piece is to be look'd upon as a great thing: The things of Gods Law are great things, for they have great Authori∣ty which goes along with them.

[ 2] And Secondly, They are great things because of the lustre of the great God that shines in them. Take all the Creatures that ever God made in Heaven and Earth, and (I say) there is not so much glory of God in Sun, Moon, Stars, Sea, and Plants, and al things in the world, as there is in some few sentences of holy Scripture, therfore they are great things: Psal. 138. 2.* 1.45 Thou hast magnified thy Word above all thy Name. The Name of God appears in his great work of Creation, and of Providence. We are to look upon Gods Name as very great; yet thou hast magnified thy Word above all thy Name; it's more than al Gods Names besides: It may

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be when there are some extraordinary works of God in the world, Thundring, and Lightning &c. we are ready to be affraid, and oh! the great God that doth appear in these great works! Were our hearts 〈◊〉〈◊〉 they ought to be when we reade the WORD, we would tremble at that more than at any manifestation of God since the world began in all his Works; and if so be thou dost not see more glory of God in his Word than in his Works, it is because thou hast little light in thee; and therfore let the world think of the things of Gods Law that are written, as they wil, yet they are the great things of his Law.

Thirdly, They are the great Mysteries of Gods Will, the great [ 3] Counsels of God about the Souls of men, about his way to honor Himself, and to bring Mankind to Himself, to E∣ternal life; the great Counsels, great Mysteries that are contained in the Word of God, such as the Angels them∣selves do desire to pry into; as in Prov. 8. 6. it is said of Wisdom, Hear, and I will speak of excellent things. The Word of God speaks of excellent things, right excellent things, such great Mysteries of Gods Wisdom as should take up our thoughts, yea, and doth take up the Angels, and shall take up the Angels and Saints to all Eternity, to be prying into the great things which are revealed in Gods Word: Psal. 119. 27.* 1.46 Make me to understand the way of thy precepts, so shall I talk of thy wondrous Works. Mark how these are joy∣ned together: Make me to understand the way of thy precepts, so shall I talk of thy wonderous works: Why David, couldest not thou see the wonderous works of God in the book of the creature, in Heaven and Earth? Oh no, Make me to understand the way of thy precepts, and then shall I talk of thy wonderous Works. We many times talk about vain and slight things, because we have nothing else to talk of; but did we understand the way of Gods precepts, we should be furnished with discourse of the wondrous works of God.

And then, It's a great WORD, because that they are of [ 4]

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great concernment; The things of Gods Law are of great concernment for all our present good or evil depends upon the things of Gods Law, Prov. 3. 22. They are life unto thy soul, and grace unt 〈◊〉〈◊〉 neck. So saith Moses in Deut. 32. 46. Set your hearts unto all the words which I testifie unto you this day, for it is not a vain thing, it is your life, they are of great concernment there's a curse annexed to the breach of eve∣ry thing in Gods Law, Cursed be every one that abideth not in every thing that is written in the book of the Law: Is it not a great matter then? Certainly there is nothing in the Law that is to be look'd upon as a little matter, because the Curse of God is annexed to the breath of every thing that is written in Gods Law, and there we have the casting of our souls for eternity, and is not that a great matter? Did we come to hear the Word, or did we reade the Word as the Word by which we must be cast for our eternal estates, we would look upon it as a great Word.

[ 5] Again, The things are great things in Gods Law, in regard of the great power and efficacy that they have upon the hearts and consciences of men; when God sets home the things of his Law they will bring down the proudest heart and the stoutest stomach that is, they will enlighten the blindest mind, and convert the hardest heart that is in the world, the Law hath a mighty power upon the soul, and therefore it is great.

[ 6] Further, They are great things, because they make all those great that do receive them; they make them great even because they have but the keeping of them▪ much more than if they receive them; in Deut. 4. 8. What Nation is there so great, that hath Statutes and Judgments so righteous as all this Law that I set before you this day?* 1.47 What Nation so great as you are? why, wherein are we greater than other people? Wherein? In this: What Nation is so great that hath Statutes and Judgments so righteous as all this Law which I set before you this day? This was that which made the People of Israel a great Nation beyond all the Nations in the world; they

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were not great in multitude, but in that they had the Law of God, and the great things of his Law revealed to them, in this they became a great Nation. The Lord honors a Nation highly but to reveal the things, of His Law to them; But how great then doth a soul come to be, that doth im∣brace those things, that hath all those great and good things reveal'd in the Law made to it as its own priviledg? Surely that soul is in an high and honorable condition indeed.

Further, The things of Gods Law are great in Gods esteem; [ 7] they are great because the great God thinks them so: That is to be accounted great that the most judicious and wise men in the world judg so to be; indeed that which a child thinks to be a great thing is no great thing, a child may think a bauble to be a great thing; so we may think things great indeed, we think the things of the world are great; for a man to have an estate, it's a great matter; to have ri∣ches, and honors, and to be some-body in the world, we think these to be great things; But what are these in Gods eyes? God despises all these things: But that which the great God will think to be a great thing, certainly that's great indeed. Now mark what a high esteem God hath of his Word in that place where Christ saith,* 1.48 Heaven and Earth shall pass away, but not one jot or tittle of my Word shall pass away. As if Christ should say, The Lord will rather withdraw his power from the upholding of Heaven and Earth, than from making good any one jot or tittle of his Law; you may think it a little matter to break Gods Law, but God thinks it a great matter, and God would have us to make a great matter of every thing that is written in Gods Law. I am the willinger to enlarge my self in this, because I know it is the ground of all the wickedness in mens hearts and lives, because they look upon the Law as a little matter, well though they dare sin against Gods Law for the getting of a groat or six pence, but God saith I will rather lose Heaven and Earth than one jot or tittle of

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my Law shall fall, and he will make it appear one day that the things of his Law are great things,* 1.49 in Isa. 42. 21. He will magnifie the Law and make it honorable. You may vilifie it; a company of wanton spirits we have that con∣sider not what they say, or what they do, running away with the very word of the Law, they think to vilifie it, What have we to do with the Law?* 1.50 and under that word (not understanding what they mean) they think to cast a vile esteem upon the Law; let them do what they will, yet God will magnifie his Law; and as it is great in the thoughts of God, so it is and shall be for ever great in the thoughts of the Saints, the Lord will have his people to the end of the world have high thoughts of his Law; the Saints they look upon the Law of God so great, as they had rather suffer all the miseries and torments that any man in the world,* 1.51 any Tyrant can devise, than willingly to break the Law in any one thing; surely they account it a great matter, when a man shal be willing rather to lose his estate, and liberty, yea, and life, to suffer tortures and tor∣ments, and all because he will not offend the Law of God in any one thing, though he might escape all if he would; nay, saith a gracious heart, Let all go rather than I will venture to break the Law of God in any one thing, surely he looks upon the Law of God as very great. Men of the world think them to be fools, and why will you be con∣tent to suffer so much, lose all your friends? what, ven∣ture to lose your estates which have such a fair way of li∣ving as you have? what venture a prison, and venture your life? the world thinks they are but little things and trifles, and men are more precise than wise, and they need not trouble themselves so much. If God would but shew to you how great a thing his Law is, and all the threatnings which are revealed therein, you would account your e∣states, and lives and all your comforts as little and poor in comparison of that Law; hence in Revel. 6. 9. I saw under the Altar the souls of them that were slain for the Word of God,* 1.52 and

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for the testimony which they held. Wherefore were they slain? Surely it was for some great matter that they would ven∣ture their lives, it was for the Word of God, and for the Testimony which they held. And thus the Saints of God have ever accounted the Law of God a great thing. I have written unto them the great things of my Law.

Hence from what hath been said we may have these Notes for Observation.

Here are Objects in the Word for men of the greatest spirits to exercise themselves about.* 1.53 Many mens spirits are raised up and cannot endure to spend their thoughts and time about small matters; and you shall have some mens spirits are so low that they think it happiness enough if they can be imployed in a gutter and get six pence or twelve pence a day to find them bread at night; but others have great spirits: Oh! let all those who have aspiring spirits, and great spirits, let them exercise themselves much in the Law of God, here are objects fit for great spirits, that will greaten our spirits: And indeed there are no men in the world have great spirits, but the Saints they have great spirits, for they exercise themselves in the great counsels of God. We account those men to be men of the greatest spirits that are imployed in State-affairs: now the Saints they are lifted up above all things in the world, and they look at all these things as little and mean, and they are exercised in the great affairs of the Kingdom of Jesus Christ;* 1.54 hence it is that the Lord would have Kings to have the book of the Law written, and the Judges; and it is reported of Alphonsus King of Arragon that in the midst of all his great affairs of his Kingdom,* 1.55 he read over the Scriptures fourteen times with Commentaries upon them. How many have we, men of great estates, and seem to be of great spirits that scarce mind the Law of God, they look upon the Law of God as under them; it may be if they can have a book of History and Wars, they will be reading over that, but for the Scripture it is a thing that hath little in it.

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Another Note,* 1.56 It is a special means of obedience to have high thoughts of Gods Law, to convince and humble them for their disobedience: for that's the reason why the Prophet here speaks thus: I have written to him the great things of my Law, but they were accounted as a strange thing. As if he should say, If they had had the things of my Law to have been high in their thoughts, they would never have done as they have done,* 1.57 Psal. 119. 129. Thy Testimonies are wonderful, therefore doth my soul keep them: I have high thoughts of thy Testimonies, I look upon them as glorious things, I see much of thy self in thy Testimonies, and therefore doth my soul keep them. He doth not say, therefore do I keep them; but therefore doth my soul keep them, Oh my very soul is in this, in keeping thy Testimonies, for I look upon them as wonderful things. It's a good sign of the Spirit of the great God in a man when it doth raise him above o∣ther things, to look upon the things of his Word as the only great things that are in the world.* 1.58 All flesh is grass (saith the Scripture) but the Word of God endures for ever; there is a vanity in all things of the world, but in that which the Word reveals, Oh! there is an eternity there; we should therefore admire at nothing so as at the Word, and we should greatly delight in Gods Commandements, an ordinary admiration is not sufficient for the Com∣mands of God, for the Law of God, nor an ordinary de∣light is not sufficient, but great admiration, and great de∣delight there should be in the Law of God: And all things that are taken from Gods Law should be great arguments to prevail with you: It may be there comes such and such temptations to draw you to such and such evils, and you say, they are strong temptations▪ But that which is in the Law, that should be a greater argument, there is that which is greater in Gods Law than there can be in any temptati∣on whatsoever; Therefore know, it is a dangerous thing for men and women to look at any thing in Gods Law as a little thing, so as to despise it, and to think it is no great

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matter though we do such and such things, though we should go from the rule of the Word a little, what great matter is it?* 1.59 are we not all sinners? Prov. 13. 13. Who so despiseth the Word, shall be destroyed. That is: looks upon a∣ny thing in Gods Word as a light thing. It was a speech of one that should say when he was convinc'd of a thing that was evil, That he must make bold with God Almigh∣ty sometimes. Do not you make bold with Gods Word and secretly jeer at those that are so nice they cannot ven∣ture a little? remember this text in Prov. 13. 13. Who so de∣spiseth the Word shall be destroyed; take the least thing that you think so despicable in Gods Law, and you will veture upon it, but God will make it a great matter, for when you have broke the Law in the least thing all the Angels in Heaven and Men in the World cannot satisfie God for that wrong; if they should come and say, Lord, here's a poor creature that hath broken thy Law but in this one thing that he thought to be a little matter, we are content to be ten thousand yeers in torments to satisfie for thy Law. Nay saith God, this will not do it. Therefore take heed of despising Gods Law, or despising any thing that is re∣veal'd by him, for certainly it will prove a great matter, and when the Law hath been broken let us not think it is a little matter, that it is but a Lord have mercy upon me at the last.

Again, The Prophet is convincing them of false wor∣ship, and upon this ground, Because they would venture to make Altars to worship God in another way than God revealed in his Law: from thence note,

That the Worship of God is a great matter;* 1.60 every thing in Gods Worship is to be look'd at as a great matter: They may think it a matter of indifferency whether they do it or no, at least in some things; My Brethren, let us learn to know that every thing in the Worship of God is a great matter, God looks much upon it, God doth not say, that he is jealous for any thing, but for his Worship. Ʋzzah

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he thought it a little matter for him to go and catch the Ark,* 1.61 and especially having a good intention: It's true, the Law of God is, that it should be carried upon mens shoulders, but may it not as well be carried in a cart? he thought it but a little matter, but it proved a great matter. So, that which we think little in Gods Worship is a great matter.* 1.62 So Ʋzziah in 2 Chron 26. No question he thought it no great matter to go into the Temple and offer sacri∣fice, Is it not as good that a King offer it as a Priest? it was in the Temple, and the true Worship, and Ʋzziah because he was a great man he thought he might venture, for there you find that he had an Army of three hundred thousand and seven thousand and five hundred Soldiers; A great Captain.* 1.63 And Nadab and Abihu no question they thought it no great matter to go and offer strange fire, and it hath not been forbidden in Gods Word, this fire; but it was a great matter before God, for God came with fire from Heaven to destroy them. Hence it is that God in his Word would set out the glory of his Worship, to that end that he might take off mens hearts from all false worship, he would have them to think the matters of his Worship great things that so they might not have their hearts taken with any false worship,* 1.64 Ezek. 7. 20. The beauty of his Orna∣ment he set in Majestie, (and hereby God aggravates their sin of Idolatry, Oh my Worship and Service I made it as beautiful and glorious as could be) but they worshiped their Images, their detestable things. So in Jer. 17. 12. A glorious high Throne from the beginning of our Sanctuary.* 1.65 Mark what follows, All that forsake thee, shall be ashamed, and they that depart from thee shall be written in the Earth: because they have forsaken the Lord, the Fountain of living Waters. As if God should say, Oh vile hearts of men when there is such a glorious Worship of mine that I present unto them, yet they turn even to their own vile Inventions, and not re∣gard that glorious Worship of mine. I beseech you Bre∣thren labor to look upon Gods Worship as a glorious

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thing.* 1.66 But now the Reprehension that follows.

But they were accounted as a strange thing.

Here's the wickedness of people, that though God shews forth his Glory in his Word, yet they look upon it as a strange thing, as a thing that they shall get little good by if they do obey, or little hurt by if they do disobey. We should now have shewed wherein this people did account Gods Worship a strange thing, and what particulars of Gods Law they accounted strange things: But especially this one among the rest they did count strange, viz. That God should so stand upon it, that He must needs be worshiped Jeru∣salem at the Temple, and at no other Altar whatsoever came of it. Now because they thought that if the people went to Je∣rusalem to worship it would be very prejudicial to the State, this was a strange thing, & that which we can see no reason for. So, people are ready to think, if any thing be pro∣pounded for the Worship of God out of the Word, Yea, but how can it be with peace? it wil cause contention now to stand upon such things that they conceive may breed some trouble, they account it a strange thing that God should require such things as may produce such troubles: first men will frame troubles in their own thoughts, and put them upon Gods Worship, whereas indeed they do not bring such trouble, but if they be examined they may stand well enough with the peace of States. I make no question but this is one especial thing aim'd at by the holy Ghost here, That they accounted Gods Law, that very Law of God that reduired them to worship at Jerusalem as a strang thing, that they could not see such reason for why they might not venture, and especially when it was for the peace of the Civil State.

Now they accounted this (and the other particular of Gods Law) as a strange thing in Four regards.* 1.67

First,* 1.68 As a thing that had little or no reference to them, as a thing that did not much concern them: They took not to heart

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the breaches of Gods Law, neither did they much regard the keeping of it, it was no great matter to them, they made account that it was [ad libitum] what they did that way, much did not depend upon it, either good or evil: As a stranger accounts it not to concern him what the Ma∣ster commands: or as we account it no great matter what strangers do, what cloaths they wear, or what course they take, we let them pass by and not mind them.

Secondly,* 1.69 They accounted them as a strange thing; that is: They were strange things in their apprehension, they could see no reason: as we say of a thing that we do not under∣stand that we see no reason of it, it is strange (we say:) so they in the text, that God should say thus and thus when we cannot see that any account can be given for it, they are strange things. Strange things that they did not ap∣prehend the reason of, and especially among other things of Gods Law (as was said before) the way of Gods Wor∣ship was a very strange thing to them, that God should stand so much upon it that he must be worshiped no where in the way of publick worship but at Jerusalem, at the Tem∣ple, no sacrifices must be offered but there, yea, that what∣sover come of it though people dwelt a great way off, though as they thought it would bring a great deal of di∣sturbance unto the Kingdom of Israel for to go to Jerusalem to worship, yet that God should stand so upon it that they must go, and that the Prophets should urge it with that fer∣vencie as they did, that they must go to Jerusalem come of it what will, they must venture their peace; they accoun∣ted this a strange thing. And indeed it is very strange un∣to people to think, that we must look to the exact way of Gods Worship whatsoever comes of it, whatsoever trouble or disturbance comes of it, we must not go a hair against the way that God hath set for his right Worship: this is a strange thing to carnal hearts.* 1.70 And Luther upon the place seems to interpret it thus, as if this Text had especi∣al reference to this Note that I am now speaking of, saith

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he, They did condemn, and contemn the Prophets Ser∣mons, as a Doctrine that did hurt the Common-wealth, the Sermons that the Prophets taught had in them much anxiety, specially this Doctrine, against going up to Jerusa∣lem to worship, and they thought it was hurtful to the Common-wealth, and upon that they contemn'd it and damn'd it. What strange thoughts have carnal hearts of many parts of Gods Law? they think them foolishness, e∣ven those very things wherein the Wisdom of God is re∣vealed to the children of men, those things wherein the deep Connsels of God concerning mans eternal estate is revealed, even those are the things which they acount foolishness.

Thirdly,* 1.71 They accounted them a strange thing; that is, There was no sutableness between their hearts and the things that the Law did reveal unto them; they did not make the Law of God familiar to them as that which had a sutable∣ness to their spirits. As if a man that goes into strange company, company which are altogether unsutable to him,* 1.72 yea, perhaps they speak another language, and have altogether other customs, and diet than we have, we are weary of them, and we turn from them and are tired in the society, for they are strange things unto us that our hearts are not sutable unto: So when the Law of God is look'd upon as unsutable to the dispositions of our hearts, to our ends, to our waies, our hearts turn from those things as from strange things, whereas indeed our hearts should be familiar with the Word of God, Gods Word and the things therein should not be as strrnge things to our souls, but as the holy Ghost saith, it should be as our Kinswoman, and as our Delight continually,* 1.73 Prov. 6. 21. Bind them conti∣nually about thy heart, and tie them about thy neck. When thou goest it shall lead thee, when thou sleepest it shall keep thee, and when thou awakest it shall talk with thee; there should be a fa∣miliarity between our hearts and the Commandements of God, to talk with us when we awake, and when we are in

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our journy, we should take the Law of God as our compa∣nion in our journies, we should awake with it in the night time, and meditate on it day and night; therefore God would have his people in the Law when they rose, to talk of those things; when they go to bed, when they rose up, when they walked in the way, they should be confer∣ring about the things of Gods Law to make them famili∣ar to them, that they might not be estranged from them; God sees that mens hearts would quickly grow strange from his Law, therefore Commanded that by all snch means and waies they should endeavor to make the Law to be familiar to them.

Fourthly,* 1.74 They use the Law as a stranger, that is, they use the Law slightly, only for their own turns: As usually men when strangers comes into their Country, (those that have been strangers in other Countries know it) that the Natives of the Country they use them slightly, but if they do seem to shew any respect unto them it is meerly for their own turns: As they may have any advantage by them so far they shew respect to them and no further. So they ac∣counted the Law a strange thing, that is, they made use of the Law but meerly to serve their own turns; so far as obedience to the Law sutes to their own ends, so far they yeelded to it, and no further. Now it's very observable, that those who are so forward in their false worship, that the text saith, they did multiply Altars, and had special regard to their Altars; yet for the Law they accounted that as a strange thing.

From whence the Note is:* 1.75 That superstitious people who are forward and zealous in their own way of Worship, yet they are very slight and negligent in Gods way of Worship, little regard that. Indeed their own Altars they were accounted great things, that way which they appointed themselves, they did not care what cost they were at in that way; but as for Gods way, that was as a strange thing unto them. We have seen it very evident, and do see it in great part to this

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day, how those that are very zealous in superstitious wor∣ship, are the most negligent in Gods way of Worship; to instance:* 1.76 you know in late times, what a deal of stir did men make with their own forms of Worship, with their own Ceremonies and Waies of Worship which they ap∣pointed? how zealous were they in them, and devout were they in them? when they came in publick Congregations to bow and cring, and for other Ceremonies that they said were only for the decency of Gods Worship, how stiff were they in them, that the mouths of the most Godly Ministers must be stop'd if they would not conform to them? But even these men would scorn and jeer at strict∣ness in Gods Waies, and slight any man that would be consciencious in the Waies of God, and they were Rebels that should not yeild to a Ceremony, because it was dis∣obedience to Magistracy. For men to be consciencious for little things (as they thought) in Gods Law, seemed strange, when as they would urge men to obey to the uttermost in little things in their own. & so in another point that fals out as full and reasonable for the time, as in the point of their own Feastivals and Holy daies, those that would persecute to the uttermost men that should work but to get bread for their families on a Holy-day,* 1.77 yet they could publish Books of Sports for the prophanation of the Lords Day:* 1.78 And thus the great things of Gods Law they were strange things, but their own things (Holy-daies) were great matters: Surely if it were such a great matter to keep the Festival of Christs Nativity we should have some hint of it from the begin∣ning of Matthew to the end of the Revelations,* 1.79 but when God gives not the least hint of any such time. And mark it, those people that stand most upon such Festivals, they stand least upon Gods Sabbaths; and indeed you shall have many people which think it a strange thing for men not to have regard to such Festivals, Why may not we keep the birth of our Savior! Now that you might not think it a strange thing do but consider of this, that when God

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hath set apart any thing for a holy use it is no strange thing,* 1.80 but it should be strange in man to venture to imi∣tate God in the things of his Worship, to do that in Gods worship which God himself hath done before; thus God hath set apart a holy time, viz. the Sabbath; it is set a∣part for to solemnize all the work of Redemption,* 1.81 both the Nativity of Christ, and his Life, and Death, and Re∣surrection, and Ascention, and the coming of the Holy Ghost, all the things about mans Redemption, (I say) God hath set the Sabbath apart to that end that we might have a Holy day to keep the remembrance of them. Now when God hath set one day apart, for man to dare to ven∣ture to set another apart, this is presumption. So be∣cause Christ hath set outward Elements and Sacraments to be a remembrance for his body and blood; for man to say, Christ hath set apart, a piece of Bread and Wine, why may not I set some other thing apart? This you would all say were a great presumption. Certainly the presumption is the same in the former.

Again it is observable in this expression,* 1.82 [They counted it as a strange thing.] It is a dangerous thing for men to have their hearts estranged from Gods Law, and from the o∣ther Spiritual Truths that are in Gods Word, from the knowledg of that Law which we have been educated in, and that heretofore we have made profession of; for thus it was with this people, they had been educated in Gods Law, and made profession of it, and whatsoever God should reveal, they would obey; but now their hearts were estranged from what they were educated in and made profession of. Oh! let men take heed of this for ever.

You that have had good education,* 1.83 you have been brought up in the knowledg of Gods Law, you have had gracious principles of Gods Law dropt into you in your youth, you have made fair profession of Gods Law, of o∣bedience to it, take heed now of being estranged from those

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truths that heretofore have been familiar to you, that you have made profession of, and therefore take heed of the se∣veral degrees of the estrangement of the heart from the Law of God.* 1.84 I will but only name them, to shew how the hearts of men do grow strangers from Gods Law.

First, It fares with his heart, as it doth with a man that grows to be a stranger from his friends, A man that hath a familiar friend he doth not estrange himself sud∣denly,* 1.85 but by degrees, it may be visit one another less than they were wont to do, and yet there is no contention between them, but by degrees they grow to be strange, and then at length they grow to be very enemies. And thus it is with mens hearts, when men grow strange from the Word, that he was acquainted withal before, first he begins to call things in question whether things be so or no, and especially those things which most concern the mortifying of sin, and the strictness of holiness.

Secondly,* 1.86 He begins upon this, (or rather I think that's the first) he begins to abate his delight in the truths of God, he was wont to take abundance of delight to meditate in the Word, Oh how sweet it was when he awaked in the night season, he was wont to take a great deal of delight about conferring in Gods Word, and when he came into any company▪ but now it is abated, that's the first: Secondly, he calls those things into question that he was very confi∣dent in before whether they be so or no.

Thirdly,* 1.87 He begins to have some hard thoughts of Gods Word: Many men that heretofore did prize the Word, and those Truths that were the joy of their hearts, yet now they begin to have hard thoughts of them.

Yea fourthly,* 1.88 He begins to wish that those things which are in the Word were otherwise than they are, he cannot see enough to perswade him that the things are true, but his heart coming to be estranged from the Word he doth desire they were not true; as a man that comes to be estran∣ged from another,* 1.89 he could wish he were further off from him.

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Fifthly,* 1.90 He begins to listen to those things which are against the Word; there was a time that he would never regard any things that were said against the strictest way of holiness;* 1.91 but now he can be ready to listen to Objections: As a man when he was intimate with his friend, he could not endure to hear any thing that was said against him, but now being estranged from him, he can drink in any thing which is said against him.

Sixthly,* 1.92 When the heart is estranged from the Word it wil put off thoughts, and through examination of truths, it will not search into things as it was wont to do, but is willing to put off and shut his eyes, and will rather search into any thing that may make against the Truth than that which will work for it. (I beseech you observe these wor∣kings of your hearts)

Seventhly,* 1.93 There will be an engagement in some pra∣ctice not allowed by the Word. Then a man grows fur∣ther estranged from his Friend, when he doth not only re∣frain coming into his company, but he will engage him∣self into some others that are against him.

Eighthly,* 1.94 It comes to have a slight esteem of what be∣fore they thought had great weight in it; there was a time when such & such things were thought to have very great weight in them, but now they are nothing, they are of a∣nother judgment:* 1.95 Just as when a man is estranged from his friend; he thought before he had a great deal of excel∣lency in him, but now he esteems him not; and this is the argument of the estrangement of his heart from him.

Lastly,* 1.96 If men take not heed when they are by these de∣grees grown to be estranged from the Truth, they will at length violently reject the Truths of the Word, they will grow to be open enemies to the Truth: Men that have bin familiar with Gods Word, and Truth, and made profes∣sion of them, and seem'd to love them most, by several de∣grees they have grown to be strangers from them, and at length to be enemies to them. Apostates have proved to be

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the most desperate enemies to the truths of God of any in the world; take heed therefore of the strangeness of your hearts from the Truths of God lest you afterwards prove to be an enemy to God; it's an evil thing to account the Law of God a strange thing, but much more to account it an enemy to us,* 1.97 and our hearts to be an enemy to it. Isa. 5. 24. Therefore as the fire devoureth the stubble, and the flame con∣sumeth the chaff, so their root shall be rottenness, and their blossom shall go up as dust? why? because they have cast away the Law of the Lord of Hosts, and despised the Word of the holy One of Is∣rael. Oh! let us for ever take heed of this, and therefore let our prayer be that of the Prophet David in Psal. 119. 18, 19.* 1.98 Open thou mine eyes that I may behold wondrous things out of thy Law. And then it follows, I am a stranger in the earth, hide not thy Commandements from me. Lord I account my self a stranger here in the world, Oh! let not thy Word be a stranger to me. I beseech you observe this; Those men and women that account themselves strangers in the world, will never account the Law of God a strang thing to them; but such men as account themselves to be the inhabitants of the world, they will have Gods Law to be a stranger to them. Observe it, and you shall find this to be a Note: When your hearts begin to close with the things of the world you do not meditate in Gods Word so much as you did before, nor delight to reade it; but now, if you can keep your heart from the things of the world, to use them as if you used them not, then this will be your prayer, Lord, hide not thy Commandements from me; Oh thy Word is sweet unto me as honey and the honey comb.

One Note more about this;* 1.99 They accounted this as a strange thing; Men they have a strange way now a daies to estrange the Law from them and themselves from the Law; That which their corrupt hearts will not close withal, as for a rule of holiness, that they will put upon Christ as if Christ had delivered them from it. This is a strange way indeed of

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estranging themselves from Gods Law,* 1.100 many men will e∣estrange themselves from the Law of God by too much fa∣miliarity in the world, but for people to have this way by their familiarity with Jesus Christ, because they come now to know Christ more therefore they should be greater strangers from the Law than they were before, this is a strange way of estranging mens hearts from Gods Law; The holy Ghost foreseeing such a generation which would be in the times of the Gospel,* 1.101 that would boldly assert, that whosoever the people of God were bound to under the old Testament, yet in the new Testament they have nothing to do with the Law of Moses, (it is very observa∣ble) In Malac. 4. 2. 4. the very close of the old Testament, even then when there is a Prophesie of Christ to annex the old Testament and the new together,* 1.102 saith the text there, Ʋnto you that fear my Name shall the Sun of righteousness arise with healing in his wings; to you that fear my Name shall Christ arise, (what then?) then you shall have nothing to with the Law when Christ arises. Mark then in the 4th vers. Remember ye the Law of Moses; almost the last words in the old Testament, and the Conclusion; as if the ho∣ly Ghost should say, now I have done revealing all my mind about the old Testament, and you must never ex∣pect any more Prophets nor any further Revelations of my mind till the time of the new Testament, but instead of the Prophets you shall have the Sun of righteousness a∣rise.

Well then,* 1.103 I hope they shall never have any thing to do with the Law of Moses more:

Nay but saith the holy Ghost) Remember ye the Law of Moses my servant &c.* 1.104

Notes

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