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.]

VER. 13.

They sacrifice flesh for the sacrifice of mine offering.

THE Jews might object: Why, how do we account the Law of God a strange thing? do not we continue in sacrificing, do not we offer our sacrifices to God? why do you say, we account the Law a strange thing? From the connexion therefore this Note may be observed.

That men may continue in outward profession and performances of duties of Religion,* 1.1 and yet the great things of Gods Law may be a strange thing to them. They do offer sacrifices still, and yet they accounted Gods Law as a strange thing to them. Do not think that sufficient, that you continue in out∣ward profession of Religion; Nay, shall I say more? I make no qustion but a man may continue in outward du∣ties,* 1.2 and yet Apostatize from God so far as to commit the sin against the holy Ghost, and that's evident from the ex∣ample of the Scribes and Pharisees, that Christ charges for commission of the sin against the holy Ghost, and yet they did not forsake the Jews Religion, they continued in a great deal of outward strictness in Religion, and yet had committed that unpardonable sin; therefore you may Apostatize for from God, though you do not forsake the publick Ordinances of God.

They sacrifice flesh for the sacrifice of mine offering.

God call all their sacrifices flesh:* 1.3 that is, in contempt; as if he should say, you sacrifice, indeed I have a little flesh from you, But do you think that is the thing that I intend in my offering? I expect Faith and Obedience, I expect the Work of Faith relying upon him that is Typifi∣ed by all the sacrifices that you offer; but you wanting that inward spiritual worship in your souls, I account all your sacrifices but flesh.

Most people offer nothing up unto God in all their sacrifices,* 1.4 but flesh; their offerings are flesh; That's thus: even in your prayers, in your hearing, in your receiving you offer sa∣crifice, but all is but flesh, God hath the outward man, and it may be you have fleshly ends in what you do, and fleshly carnal hearts, you offer the flesh; many a man that hath excellent gifts in Prayer,* 1.5 and seems to offer up an ex∣cellent sacrifice to God, but it's nothing but flesh, there's little of the Spirit of God, (of the sanctifying Spirit no∣thing it may be) a man that perhaps may preach excel∣lently,* 1.6 yet in fleshly wisdom, nothing but fleshly excellen∣cy; Oh my Brethren! what are our sacrifices, if they be nothing but fleshly excellencies? you know what the Scripture saith, All flesh is grass, and as the flower of the field, but the Word of God abides for ever;* 1.7 all a mans parts, all things are but flesh that are not spiritual & the sanctifying Work of the Spirit of God by the Word, but the Word of God abides; that is, the impression of the Word of God upon the soul by the sanctifying Work of Gods Spirit a∣bides for ever, but all flesh is grass. You have got a great deal of fleshly excellency in parts, so as others admire your gifts;* 1.8 I but this flesh is as grass, it will come to nothing, and all your esteem will come to nothing. Oh let us take heed (my Brethren) that our sacrifices be not flesh, for though they may glitter a while in the world, within a few years all will be as grass and will come to nothing.

But further:* 1.9 They sacrifice flesh for the sacrifice of mine offering.

Why God commanded them to sacrifice flesh, [For the sa∣crifice of mine offering.] here seems to be an accusation, not that they sacrificed, but that they sacrificed nothing but the outward part, flesh; do not think that that's the main meaning, but this rather: In the burnt offering all the whol sacrifice was tendered up to God; but now there

was another offering that was the peace offering, and there that which was offered, some part of it did belong to the offerer, so as they should eat part of the offering, when they came to offer that they came with their friends, because they were to have some of it;* 1.10 now saith God, They sacrifice flesh for the sacrifice of mine offering: that is: They change mine Ordinance, when as that I look'd for burnt offerings from from them (the whol offering) they will rather offer peace offerings wherein they shall have part of the flesh for themselves, and that they can take content in. Thus I find Interpreters carry it, and I verily think it to be the meaning of the holy Ghost.

So that from hence the Note is:* 1.11 That if there be any thing in Gods Worship, wherein any self respects may come in, there we are content to be forward; but yet in that we rather aim at serving our selves then serving the Lord, and this usually doth eat out all true devotion. When there is a duty to be done, and part of that duty God requires and we shew respect to God in it, and there's another part wherein we enjoy our selves; now such kind of duties as these are, men can be content well enough withal: but the truth is, that part which con∣cerns themselves doth eat out all the true devotion unto God, although the Worship of God be pretended, yet self-respects they are that the heart is most upon;* 1.12 as for in∣stance: In keeping of Festivals, they lik'd them well e∣nough, and we do not reade so much charge for the kee∣ping of them because there was something agreeable to the flesh: but now for the day of their Fasts saith God, whoso∣ever afflicts not his soul, that soul shall be cut off: they had not so much mind to that, in the tenth day of the seventh month, therefore God threatens, that whosoever did not afflict his soul that day, it should be cut off; and so you shall find it. That's the reason indeed why men are so much set up∣on their Feastivals, they pretend Gods Worship, and ho∣nor to their blessed Savior and the like, but the truth is, it's the Belly that is the thing, and their Sports, and the li∣cence

to the flesh that they aim at;* 1.13 I warrant you let the time (as now it falls out) be the time of a Fast, it will not be so much regarded, and for any man to keep a Feasti∣val when God by his providence calls to fast, certainly that man regards his own belly rather than God. And that by which all these Feastivals are upheld it is, because that together with a seeming kind of Religion the belly gets so much; but now, such duties where God is served, and Na∣ture denied, they are great testimonies that the Spirit of God is in our hearts in the performance of them; when we can offer up our burnt offerings wholly to God, and our selves denied, they are testimonies that the Spirit of God is in us,* 1.14 as I'le give you an instance in the Story of the first of Kings the 13. you reade of the Lyon that did slay the Prophet that went contrary to Gods Commande∣ment,* 1.15 now it was a special end of God that sent the Lyon to slay him, and that God would give a testimony that the Lyon did not come of a chance to fall upon the Prophet and kill him, Therfore the text observes that the Lyon stood by the carcass and did not meddle with it after it was once slain; it was the nature of the Lyon to have fed upon the carcass, but here was an argument that it was meerly from God what the Lyon did. So, when any man shall perform a duty meerly for God, and in that duty shall deny himself, shall be content to part with honors or preferment,* 1.16 that's a sign God is in it: and so in this pub∣lick service, Oh! who would not venture himself for the publick Cause? I but there is a publick Pay too as well as the publick Cause?* 1.17 but now if a man can venture to the uttermost though he hath not that which he expects, yet he is content to venture himself as much as he did before, God is in this man certainly, when he can do a work, and deny himself that work: And truly we should be wil∣ling so to do: Why? because God doth not require of us self-denial that shall do us any hurt, God would never have us deny our selves in things that immediately con∣cern

our communion with himself,* 1.18 and our eternal good, God expects self-denial but it is only in those things that concern this present life; now when God is so propitious to us in requiring duty, that he will let us sometimes enjoy our selves, and when he requires self-denial it is in things that are more inferior, we should not much stand upon in denying our selves in them. It follows.

But the Lord accepteth them not.

As if he said: I would not have them, I was not plea∣sed with them:* 1.19 Whatsoever our services be, If self be re∣garded, all is rejected, not only if sin be regarded, If I regard iniquity in my heart the Lord will not hear my prayer, but if self be regarded, our services may please our selves but not please God; and for this you have a famous Scrip∣ture in Amos, 5. 22.* 1.20 I will not regard the peace offerings of your fat beasts; and this text in Amos hath a special reference to this very thing, and Amos was contemporary with Ho∣sea,* 1.21 and so met with the very same thing that here Hosea did, this text in Amos may help us to understand this in Hosea, I will not accept the offering of your fat beasts; but ob∣serve it, they are their peace offerings; he doth not say, I will not accept the burnt offerings of your fat beasts: but of your peace offerings, because in their peace offerings they eat part of it themselves, and saith God, let your offerings be never such fa•• beasts, yet I will not accept of them: so let your duties be never so zealous and abundant, yet if they be only in respect of your selves, God accepts them not. It follows.

Now will I remember their iniquities.

Why they did offer their sacrifices to the end that their sins might be done away and had they ex••••rcised faith up∣on Christ the true sacrifice▪ their sin should have been done

away, yea but they offering in regard of themselves, he saith: I will remember your sins for all this.

From thence the Note is,* 1.22 That many men may perform great services, may exercise themselves much in holy duties, and yet have their sins as much upon the file before God as before they began all their services: And this is a sad thing for a man to kneel down and pray with woful guiltiness upon his spi∣rit, and rise up with the same guiltiness that he kneel'd down withal, and perhaps he hath gone on and prayed, and received the Sacrament for these many yeers together, and every sin that was upon him when he first began is up∣on him now;* 1.23 whereas those that in holy duties exercise their faith upon Christ their Mediator, and with the act of faith tender up him to the father, whatsoever sins were upon them before, are now done away

The second thing is observable, viz. That God will re∣member them, and he will remember them now.

Hence note:* 1.24 That, however God may forbear to come upon wicked men for their sins for a time, yet God hath his time to re∣member them all; to remember, that is; by his Judgments to make it appear to them that he doth remember them, when they think that God hath forgotten them. 1 Sam. 15. 20. Thus saith the Lord of hosts, I remember that which A∣maleck did to Israel,* 1.25 how he laid wait for him in the way when he came up from Egypt: I remember what he did; why this was four hundred yeers ago that he spoke of. We may commit a sin when we are young and feel nothing of it till we come to be old and then God may remember it against us;* 1.26 as many a man or woman takes a surfet when they are young and they feel nothing when their bones are full of marrow and their veins with blood,* 1.27 they feel it not for the present, but when they come to be old, Oh! then it aches in their flesh and bones, and then they remember their licentiousness and carelesness in their youth: and so many young people they commit sin and conscience ne∣ver troubles them for it, and they they think all is forgot∣ten,

Oh! but many yeers after the sin is committed God remembers it and makes them remember it too; Joseph's brethren had committed that sin against their brother, and it was 22. years before we reade of any remembring of that sin.* 1.28 Many things might be said to this point which I can∣not now insist upon, only this thing take with you; Let all you that are young ones, yea and others too take heed what you do in sinning against God, for that which you do now may be remembred against you many yeers after, perhaps twenty, thirty, fourty yeers hence, God may come upon you for what you do at this present; me thinks this should be unto young men a mighty strong motive to take heed of wicked lives,* 1.29 Youths sins may prove to be ages terrors.

Oh! is it not a great deal better that God should re∣member the kindness of thy youth, than the sins of thy youth?* 1.30 Jer. 2. 2. Oh you that are young, begin to be god∣ly betimes, that God may remember the kindness of your youth. And oh the blessed condition the Saints are in, in comparison of the wicked: You have so many expressions, that God will remember their sins no more, that he will bury them in the bottom of the Sea; there are at least a dozen expressions in Scripture, and I had some thoughts to speak of them all, but I see it will be too long to speak of them now, Of Gods casting away their sins (the sin of his People.)

But further:

Now will I remember them.] That is, in the time of their Holy Duties. Now this is a sad thing, that God should not only remember a mans sin, but even then when he is about to offer sacrifices to God,* 1.31 as in Heb 10 3. it is said, that the sacrifices of the Law did bring sins into remembrance: that is, It was a note of their guiltiness every time they came to of∣fer sacrifice, and their sacrifices did not do away their sins fully, Now I will remember them. Then when they offered sacrifices in in a careless and ungodly way, surely these sa∣crifices would bring their sins into remembrance indeed. Hence observe:

God remembers the sins of wicked men in the performance of Holy Duties in a special manner:* 1.32 and that upon these two grounds.

First,* 1.33 Because we come into Gods presence. There we come [ 1] before his eyes in a more especial manner; we are in Gods eyes alwaies, but in Holy Duties the Scripture speaks of it a•• a more especial drawing nigh to God.* 1.34 If a Malefa∣ctor that hath committed a fact a long time since, and he thinks it is forgotten, if he should presume to come into the Kings or Judges eye, this brings into remembrance what such a man is. So wicked men, when they come in∣to Gods eyes, are bold to draw nigh to God in an impu∣dent way although their consciences tels them that they have not sought to do away their sins by faith and repen∣tance, this puts God into remembrance (to speak of God after the manner of Men.)

[ 2] Secondly, Because their Holy duties are aggravations of their sin, therfore God wil remember them then rather than at any other time; as thus: for the Jews (in the text) here to come to sa∣crifice for their sins: certainly the language of which was this: Lord, I acknowledg I do deserve death my self for the sins which I have committed, and I can only have peace with thee through the sacrifice of thy Son that I beleeve is to come; now for them to come and say so and yet conti∣nue in their sin still, this ads impudence unto their sin; it was a sin of infirmity before, it is a sin of presumption now. So, when men shall presume to come before God in pray∣er, they have lived wickedly heretofore, and now they come before God to testifie their respect that they profess they ow to God, and yet their consciences tells them that they do wickedly depart from God in their lives; when they come in prayer certainly they come to confess and name their sins before God, and to tell God what sinners they are, and yet still their hearts do close with their sins, yea what an aggravation is this? yea they came to judg

themselves for their sins and yet still to continue in them, Oh my brethren if you did but think of the aggravation that such prayer causes of our sins it would make our hearts quake and tremble. But I speak only to those that are Hypocrites and live in their sins stil, their Holy duties do but aggravate their sins, and therefore no mervail though then God remember their sins in a more special manner. We have cause to wonder that God doth not come upon some of us in his wrath while we are in the midst of our Holy duties, as Pilat came upon the Galileans and mingled their blood with their sacrifices, and so while we compare the lives of men with their prayers (I say) it is a mervail that God doth not mingle their blood with their sacrifice; Oh take heed any of you that are consci∣ous to your selves, or your hearts closing with any known sin, take heed the next time you go into Gods presence in prayer and confess your sins, and judg your selves, take heed that God doth not then remember your sins; Now will I remember them, even in the time of their holy duties; you think that's the time of our greatest pleasing of God, but it may prove to be the time of Gods remembring your ini∣quities against you.

And visit their sins.

God visits either in Mercies or Judgments, and in the godly visiting, it is to be understood concerning those things that seem'd before to be neglected,* 1.35 as in the 21. of Genesis, God visited Sarah when God seem'd to have neg∣lected her:* 1.36 and so in Exod. 4. he visited the children of Is∣rael, that is, when he seem'd wholly to have neglected them: and so, I will visit their sins, though they may think I have neglected them yet I will visit their sins. Whence observe,

God visits mens sins when they think they are most neglected by God;* 1.37 God hath his time to make diligent enquiry for

all their sins,* 1.38 in Exod. 32. 34. In the day when I visit, I will visit their sins upon them, then all their sins shall come up together, and that's the reason that God is content to bear with wicked men and wink at their sins for the present, why? because God hath a day for to visit them, this sin which they commit now, they shall not hear of it till a great while hence, but I have a day to visit, and then this and the other sins shall come. Daies of visitation hereto∣fore were wont to be cal'd daies of vexation, but the day of Gods visitation will be a day of vexation indeed to ungodly men.* 1.39 Micah. 7. 4. The best of them is a bryar, the most up∣right is sharper than a thorn, the day of the Watchmen and thy Visitation cometh,* 1.40 now shall be their perplexity. In Isa. 10. 3. And what will you do in the day of Visitation, and the Dissolution which shall come from far? To whom will you flee for help? and where will you leave your glory? So I may say to many guil∣consciences, Oh thou poor wretched sinful creature, what wilt thou do in the day of Visitation? thou canst tell now, thou canst go home and be merry and do what thou list, but what wilt thou do in the day of visitation?

It follows: They shall return (or as some translate) they will return to Egypt.

And so it notes their sin for which God will visit them,* 1.41 and the course that they would take when God was about to visit them, They will return to Egypt. Whither will ye flee in the day of visitation? We will fly into Egypt say they, if the Assyrians power grow too great we will go into Egypt for help, and this may seem to have reference to that story in the 2. of Kings, 17. 4.* 1.42 The King of Assyria found con∣spiracy in Hoshea, for he had sent messengers to So King of Egypt.

The Note from hence is this;* 1.43 Carnal hearts when God is visiting them for their sins they have plots in their heads to shift this way and that way for themselves. Vain deluded soul! thy thoughts should be, how should I make up my peace with God? how should I seek the face of God? thou art

thinking of this and the other shift, whereas thou shouldest only be thinking of making up thy peace with God. And thus it is with Kingdoms, when God is visiting Kingdoms you shall have many that sit at the Stern, that all their thoughts are about carnal helps, whereas their great thoughts should be, how they might fall down before God, & seek to make peace w^th God & the Kingdom: thus it was here, I will visit them, and they think to return to Egypt. And if you take it as a Judgment,* 1.44 it is threatned that they should return to Egypt,* 1.45 in Deut. 28. at the latter end, there it is put in the close of all the former Judgments, That they should return to Egypt.

The Note is,* 1.46 That it is one of the most dreadful Judgments upon a Nation, after God hath delivered them from a bondage, to deliver them to the same bondage again: And as it was grie∣vous to be delivered into the bondage of Egypt, so more to deliver us into a spiritual Egypt:* 1.47 If we should again come under the power of those that have persecuted us and those that have oppressed us, that they should have their full power over us again, oh our bondage would be seven fold more than it is: And yet what cause have we to have our hearts tremble and shake when we think of our abuse of the beginning of Deliverance that we had? but of all judgments let us pray to be delivered from that judgment, that we may never go back again to our prisons.

But just with God it is that those who inherit their progenitors sins,* 1.48 they should inherit their progenitors judgments. You con∣tinue in their sins, you shall have their Judgements al∣so.

But were they ever carried into Egypt,* 1.49 was this threat ever fulfilled?

No, They were not carried captive into Egypt,* 1.50 but they fled into Egypt for Refuge,* 1.51 and there they lived and died miserably.

Hence observe,* 1.52 All places are places of misery when God for∣sakes a people, As all places are comfortable when God is with a

people. Many men take their course to seek to refuge them∣selves, to help themselves, and perhaps they have what they would have in part,* 1.53 but when they have had what they would have, even the having of what they desire proves to be the executiō of the wrath of God upon them: you have a mind to go to Egypt, you shall return to Egypt saith God. It follows in the last verse.

VER. 14.

For Israel hath forgotten his Maker.

THEY have forgotten their Maker, but I'le remem∣ber them saith God.

When men think least of God,* 1.54 then is Gods time to come upon them for their sins, when they are in the greatest security of all: whereas if you would remember your sins God might for∣get them, or if you would remember God your sins should not be remembred, but you forgetting God, your sins are remembred. It is an abominable thing for us to for∣get God by whom we had our memory, by whom we are remembred, we should never have been thought of if God had not given us what we have, and therefore for us not to think of God it is a vile sin. Now God is forgotten when he is not honored, minded as our confidence, help, refuge, our only good, when he is not obeyed; if we do but re∣member sin, we cannot but honor him. How many forget what manifestations once they had of God? they are pas∣sed by from them, and other things take up their thoughts; Oh! what an appearing was there of God to many of your souls heretofore, and what conference between God and your souls? what lustre of Gods Spirit upon you? and you thought you should never forget those things; but now other things are in your hearts,* 1.55 Oh! such men and women have cause to fear that they are under much wrath that they should forget their Maker. God challen∣ges remembrance under this title:* 1.56 Remember thy Creator in

the daies of thy youth. There's no creature but the rational creature that can reflect upon the cause of their being, the first cause, and therefore God would not lose the honor from this creature; Indeed the Ox knows his owner, and the Ass his Masters crib, the beasts can take notice of those that bring them good things; but to reflect upon the cause of their first being, (I say) that's proper to the rational creature, and therefore it is an honor that God expects from you, and will not lose it.

The word here Creator, their Maker, it is not now meant for Gods giving them their being, but Gods advancing and blessing of them so as to bring them to that happy condition that now they were in, They have forgotten their Maker,* 1.57 Oh they have forgotten that God that hath ad∣vanced them. So I find the words used in 1 Sam. 12. 6. The Lord that advanced Moses and Aaron; but the words in the Original are, the Lord that made Moses and Aaron: that is, when God call'd them to the publick work, God made them. Indeed for a man to be call'd to publick ser∣vice is a great honor that God puts upon a man, God makes a man then;* 1.58 as many times we use that Phrase our selves, if a man be raised to any preferment we say, such a man is made for ever. Oh that man which God casts his favor upon, and delights to use in publick service, that man is a made-man; But they have forgotten the Lord that made them.

That's the Note from hence.* 1.59 It's Gods favor that makes a man. You have an excellent Scripture for this in Isa. 43. 7. I have created him (saith God) for my glory,* 1.60 I have formed him, yea I have made him. Here's these three words toge∣ther. God doth not satisfie himself in this, I have given him his being, or all that he hath, but he makes use of of these three several words to signifie how all our good comes from God; I do not know such an expression we have in Scripture, I have brought him out of nothing, then secondly I have formed him, I have put beauty and

glory upon him, yea and thirdly I have made him, I have raised him to the height of all; God hath created us all, but hath he formed us? We are to look at Gods forming as well as at his creation, how God forms and fashions us un∣to his own will.

They have forgotten God their Maker.

That should have been the other Note,* 1.61 That the greater height of excellency God raises any man to, the more vile and wic∣ked is the sin of forgetting God when they are advanced. Many men will remember God when they are low, but when God hath advanced them, then they forget him, and that's worse. But it follows.

And have built Temples.

How is God forgotten, and they build Temples to the honor of God? You accuse us of forgetting God our Ma∣ker; What People in the world doth rememember God so as we do, when we are at such charges as we are at.

The word that is translated Temples,* 1.62 it signifies Palaces. The Church is indeed Gods Palace: but note from hence, That when God is worshiped in any way but his own, then God is forgotten.* 1.63 Papists they set up Images, and they say it is to put them in mind of God; but the truth is, they forget God in it.

Again, When mens hearts depart most desperatly and fur∣thest off from God,* 1.64 they are many times very forward in superstiti∣ous worship. As we know it in the primitive times, the hearts of men did close most with the power of godliness, and were more sincere in their worship; but afterwards when they came to have peace, in, and after Constantines time when they had Temples, then they forgot God most and grew superstitious. When the Christians worshiped

God in Dens and Caves of the earth, they remembred God more than when they had glorious Temples built for them. Men that have departed from God and have guil∣ty consciences, they must have something to satisfie their consciences.* 1.65 Of late our Kingdom, how desperatly was it departing from God, and setting its self against all the power of godliness? But never more for building of Tem∣ples, that is, more for an outward pompous and glorious Worship; but they forsook the Temples of God and per∣secuted them, and the Saints of God that were the Temples of the holy Ghost, they were neglected.

But what was their reason here (you will say) Why is it a sin to build Temples?* 1.66

I answer:* 1.67 first, It was in them a sin of Hypocrisie.

Secondly, A sin of Superstition.

A sin of Hypocrisie in this,* 1.68 In that they would perse∣cute those that would go to worship at the true Temple, and yet that they would bestow so much cost in building [ 1] Temples of their own. And many of the Antients have [ 2] many large invectives against al such as shal bestow a great deal of outward buildings, and yet let the poor Saints want.

2. It was Superstition in them, they would not go to Jerusalem, to the Temple that God had appointed, yet they would set up Temples of their own. There are many that hate the true Temple, and the true Church, that is, the Communion of Saints, yet magnifie the outward buil∣dings, as if there were no other Church but only that. So the Jews,* 1.69 when God would have them build his own Tem∣ple there they were slack enough: in Hag. 2. 2. & 4. 9. vers. What a deal of stir had God by his Prophet to get them to build his Temple, but their own Temples they would build.

But wherein was the superstition for them to build Temples?* 1.70

Thus: It is superstition for any men to put holiness in any buildings of their own. There were Three things

that made the Temple at Jerusalem an holy Temple; and none of them can be attributed to any other place in the world.

First,* 1.71 It was set apart by God, so as it was a sin to make any other use of it but holy.

Secondly, It did sanctifie the very duties that were performed.

Thirdly, It was a type of Jesus Christ. There were These three things that were proper to the Temple at Jeru∣salem.* 1.72 And therefore you must learn for ever from hence, that there can be no argument drawn from the Temple at Jerusalem for the holiness of Temples now.

1. It is a superstition in any man to set apart a place so as it should be a sin to make use of it for any common thing.

2. Which is worse, and that is, For any man to set a∣part a place so as to think that the very place should san∣ctifie the duty, because the Temple of Jerusalem did so: Now for a man to think that his prayers are sanctified, because they are within such a building as this is,* 1.73 is super∣stition: hence a company of poor ignorant people they must go behind a piller and pray, as if they were accep∣ted the more because of the place. It's true, when we come and joyn with the Church, then our prayers are ac∣cepted, because it is in a way of Ordinance. So Chryso∣stom cries out of this superstition, saith he, Jeremiah when he stuck in the mud could pray, and Job when he was up∣on the dunghil, and Jonah when he was in the belly of the Whale,* 1.74 and therefore why should we tie Gods hearing of of prayer to such and such places?* 1.75 Besides dedication, they had inchantments: Ab auguribus in augurabantur, suis auga∣riis sanctiorum reddebantur, hoc nisi fieret, Templa esse non pote∣rant (teste Varrone) sed aedes sacrae dicebantur. Men have been very profuse in this,* 1.76 both Heathens and Christians, and yet I find in some stories that some of the Heathens were a∣gainst, they thought God too great to be worshiped in

any place, the principle it self (that God was great) was true, but that therefore he might not be worshiped in a∣ny place that had a cover over the head they thought it too much;* 1.77 so it was reported of Zeno the Phylosopher, he thought that Temples must not be built. And the Per∣sians that worshiped the Sun,* 1.78 they thought that the whol world was the Temple of the Sun, and would have no other Temple.* 1.79 And Xerxes, the wise men perswaded him to burn all the Temples of Greece, because they would shut up God within walls, so some of the Heathens had such thoughts of God, though ordinarily the Heathens were very abundant in building of Temples to their false gods: And Josephus reports of Herod that he would seem to ho∣nor God by building a glorious Temple,* 1.80 in the fifteenth Book of his Antiquity and the fourteenth Chapter, the Temple that was in Christs time it was of Herods buil∣ding, saith Herod, this Temple wanteth sixty cubits in height of that which Solomon first built. And you know the Scripture tels, that those which saw his Temple did weep when they saw the second Temple which was built,* 1.81 and saith Herod because it was not so glorious as the Tem••∣of Solomon was, therefore he would build it and make it as glorious as that was, and so he laid out a great sum of money upon it in building it with white Marble stones, twenty five cubits long, and eight cubits high, and about some twelve cubits broad, Thus superstitious he was. And so many have been in this way, many if they be set upon a way of their own they care not what charge they lay out, but as for those things that concern God they are slack e∣nough.

And Judah hath multiplied fenced Cities.

Judah seeing Gods Judgments upon Israel, doth not make that use of the Judgments of God upon their bre∣thren, so as to consider their own sins, and fall down be∣fore

the Lord and be humbled in his sight, but when they saw that Gods hand was against the ten Tribes, all their care was to fortifie themselves; let us build strong Cities that we may be delivered from the miseries that are come upon our brethren; This is that which carnal hearts do, when God expects that they should be put upon humiliati∣on and repentance, and look to it and consider whether they have not the same sins among them that were among their brethren, they regarded nothing but carnal means; It's lawful to build strong Cities, to fence our selves against enemies,* 1.82 yea but we had need lay the foundation of them in humiliation and reformation, and when they are built they may not be rested in, for saith God, I will send a fire and devour them; we must not bless our selves in any strong places as if that could deliver us from the wrath of God. I have read of a City that fearing their enemies, they sent to a neighbor Prince to come and help them, and charged their Embassadors to tell him their strength they had.* 1.83 I but saith the Prince, have you got a cover to defend you from Heaven, and if not, I will not meddle with you, for you must have something to award Gods wrath from you, because you are so wicked a People, and except you have something to deliver you from that I will not assist you. So though we have strong walls, yet we must look for a co∣ver from Heaven, which is our peace with God through Je∣sus Christ.

Again,* 1.84 They have multiplied fenced Cities.] For outward safety men think they have never enough, to secure them∣selves from poverty and from their enemies, but to secure themselves from Gods wrath they think they have enough. In spiritual things we are content with a little, but when it comes to our outward security we think we can never be too safe; and indeed this will be an argument what it is that your hearts are most upon, that that you endeavor to secure your selves most in, that's your chiefest good, that that you would make most sure of, and if any thing in the

world could make you more sure you endeavor to do it: a gracious heart will never say, May I not go to Heaven though I do no more? but can there any thing more be done? doth God require any thing more of his creature? God that knows all things knows my heart is ready to do all thingt that he hath reveal'd to me, and if there were a∣ny thing more to do, Oh that I knew it that I might ful∣fill even all righteousness.

But I'le send a fire.

Saith the text,* 1.85 They multiplied Cities, but I will send a fire. When we bless our selves most in our own thoughts we should consider, but what are Gods thoughts? we think we will do thus and thus, and I'le save my self this way or the other way; poor wretch! thou saiest thou wilt do thus and thus, yea but think, what if Gods thoughts be other∣wise at the same time? thou art plotting to save thy self, but God is plotting to destroy thee: What if there prove to be a disjunction between Gods thoughts and my thoughts? Wicked men have plots and devices for them∣selves, but God comes with his disjunctions, I'le do thus and thus.* 1.86 And this we are to hope that God will deal graciously with us in regard our enemies they are full of plots, but God hath been pleased to come in with his dis∣junctions, Gods thoughts hath not been as their thoughts blessed be his Name.

But I'le send a fire,* 1.87 it may be that they think that their Forts are so strong that they cannot be beaten down, but I'le send a fire to burn them down.

But I rather think this fire is meant metaphorically,* 1.88 I'le send their enemies which shall be as a fire; and so enemies are call'd a fire many times in Scripture.

And I'le send a fire.* 1.89 By whatsoever means fire comes, Gods hand is to be look'd upon in all 〈◊〉〈◊〉; If there hath been a fire in your streets or houses, you will enquire by

what means it came: look up to God whatsoever the means was, it is God that sends the fire.

And it shall devour their Palaces.

Brave things they are subject to Gods devouring fire,* 1.90 Oh let us as when the Disciples look'd upon the fair buil∣dings of the Temple and wept, saith Christ, There shall not be a stone left upon a stone; so when we look upon our brave Palaces, Oh let us consider how quickly the fire of Gods wrath may come and not leave a stone upon a stone. Let us look up to that place where Christ is gone to pre∣pare mantions for us, and to that building that is eternal in the Heavens, made without hands. And thus through Gods mercy and assistance we have gone through this Eighth Chapter.

Notes

• * 1.1

  Obs. 1.
• * 1.2

  Aman may continue strict in duties, and yet have committed the sin a∣gainst the holy Ghost.
• * 1.3

  Expos.
• * 1.4

  Obs. 2.
• * 1.5

  Prayer.
• * 1.6

  Preaching.
• * 1.7

  Isa. 40. 3. enterpreted
• * 1.8

  Gifts and Parts.
• * 1.9

  Expol. 1.
• * 1.10

  2 The Au∣thors Exp.
• * 1.11

  Obs. 3.
• * 1.12

  Instance in Feastivals. and Fasts.
• * 1.13

  Why Christmass is so zea∣lously kept.
• * 1.14

  An apt simile.
• * 1.15

  1 King. 13
• * 1.16

  In the pre∣sent War: The Cause
• * 1.17

  The Pay.
• * 1.18

  God ex∣pects Self-denial in temporal, not in spi∣ritual things.
• * 1.19

  Obs. 4.
• * 1.20

  Amos. 5. 22.
• * 1.21

  Amos & Hosea contempo∣raries, con∣sent in Do∣ctrine.
• * 1.22

  Obs. 5
• * 1.23

  How to exercise Faith for Pardon in holy Duties
• * 1.24

  Obs. 6.
• * 1.25

  1 Sam. 15 20.
• * 1.26

  Sins of youth puni∣shed in age
• * 1.27

  simile.
• * 1.28

  Use to young ones and others
• * 1.29

  youth sins ages terror
• * 1.30

  Ier. 2. 2.
• * 1.31

  Heb. 10. 3 illustrated.
• * 1.32

  Obs. 7.
• * 1.33

  Reasons.
• * 1.34

  simile
• * 1.35

  Gen. 21.
• * 1.36

  Exod. 4.
• * 1.37

  Obs. 8.
• * 1.38

  Exod. 32. 34.
• * 1.39

  Micah 7. 4
• * 1.40

  Isa. 10. 3.
• * 1.41

  1. It notes their sin.
• * 1.42

  2. King. 17. 4.
• * 1.43

  Obs. 9.
• * 1.44

  2. Their judgment.
• * 1.45

  Deut. 28.
• * 1.46

  Obs. 10.
• * 1.47

  Applicat. to Engl.
• * 1.48

  Obs. 11.
• * 1.49

  Quest.
• * 1.50

  Answ.
• * 1.51

  Ier. 44.
• * 1.52

  Obs. 12.
• * 1.53

  the answe∣ring our desires, is the execu∣tion of Godswrath oftimes.
• * 1.54

  Obs. 1.
• * 1.55

  A sign of much wrath.
• * 1.56

  Eccles. 12. 1.
• * 1.57

  1 Sam. 12. 6.
• * 1.58

  To be im∣ployed in publick ser∣vice is the making of a man.
• * 1.59

  Obs. 2
• * 1.60

  Isa. 43. 7.
• * 1.61

  Obs. 2.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Church is Gods palace.
• * 1.63

  Obs. 3.
• * 1.64

  Obs. 4.
• * 1.65

  Instanced in the late times in England.
• * 1.66

  Quest.
• * 1.67

  Answ.
• * 1.68

  Their sin in building Temples.
• * 1.69

  Hag. 2. 2•• and 4. 9.
• * 1.70

  How su∣perstition in them to build Tem∣ples.
• * 1.71

  what made the Temple at Jerusa∣lem Holy, and Pecu∣liar to it.
• * 1.72

  No argu∣ment ther∣fore from thence for the holiness of Churches
• * 1.73

  Praying in Churches no more accepted, unless with the holy Congrega∣tion.
• * 1.74

  Chrysost.
• * 1.75

  Hom. 79. ad Popu∣lum.
• * 1.76

  Some Hea∣thens a∣gainst it.
• * 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.78

  dogm. Zen The Per∣sians.
• * 1.79

  Xerxes magi.
• * 1.80

  Josephus l. 15. c. 14.
• * 1.81

  Paule-work.
• * 1.82

  Strong places to be dedica∣ted by pra∣yet and re∣formation.
• * 1.83

  A notable story.
• * 1.84

  Obs. 1.
• * 1.85

  Obs. 2.
• * 1.86

  Englands enemies should have considerrd this.
• * 1.87

  Expos. 1.
• * 1.88

  Expos. 2.
• * 1.89

  Obs. 3.
• * 1.90

  Obs. 4.