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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	day_n	house_n	lord_n	3,712	5	3.9612	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77979	An exposition with practical observations continued upon the fourth, fifth, sixth, and seventh chapters of the prophesy of Hosea· Being first delivered in several lectures at Michaels Cornhil London. By Jeremiah Burroughs. Being the fifth book, published by Thomas Goodwyn, William Greenhil, Sydrach Simson William Bridge, John Yates, William Adderly.	Burroughs, Jeremiah, 1599-1646.; Goodwin, Thomas, 1600-1680.	1650 (1650)	Wing B6070; Thomason E588_1; ESTC R206293	515,009	635

know more of the truth the pure in heart shall see God Mat. 5.8 Oh the sweet light which purified minds enjoy to these God reveals his secrets and acquaints them with the mystery of his Covenant Psal 25.14 of which the great Rabbies of the world are ignorant of these things are mysteries unto them and this is the reason why they are so ignorant of them Because they turn not unto God neither labor to know God Obs 6 Those that truly know something of God desire to know more of him As he that is learned in something covets after more still and certainly none but ignorant people are enemies to learning Learning those that never knew the worth of it these are they that cry it down therefore those which are contented with little nay and think their little too much sometimes are of poor mean and base spirits far from following on to know the Lord. Obs 7 A gracious heart is willing to put forth strong endeavors in the use of means to encrease and get more knowledg of God he will slip no time neglect no opportunity in which knowledg may be encreased Dan. 9.13 This was Solomons prayer 1 King 3.9 Give therefore thy servant an understanding heart in the Hebrew it is Lord give 〈◊〉 a bearing heart Though God had discovered himself wonderfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he desires that God would discover himself to him more therefore they are very foolish that think they know enough of God and are contented with what they know 't is a great blessing of God to have a hearing ear and an understanding heart no marvail the Saints take so much pains to know the mind of God therefore what a fond opinion is it and what a sluggish spirit does it manifest to be sati●fied with that knowledg which hath been before in former times therefore such speeches as these What shall we be wiser than our forefathers we are to bless God for the knowledg of our forefathers and say as Master Greenham M. Greenham did I bless God for what our forefathers knew saith he I bless God also that hath kept back some of his counsels for this generation to be acquainted with 'T is an argument of a poor spirit to rest satisfied with smal measures of knowledg the light three or four hundred yeers ago was smal and in these daies our light is poor and small to that which shall be revealed it is very little in the matter of worship in the ordering of his house therefore had not we need to follow on to know the Lord therefore God forbid that there should be any spirits scorn at the new lights which God discovers therefore let us be humbled for our ignornace now begin to follow on to know the Lord it is true there no new truth in respect of the word but in respect of the manifestation of them to us they mey be said to be new It is a blessed thing for a man or woman to take notice of Gods revealing Obs 8 himself to them Oh how happy a thing had it been for many of us if when God first began to stir our hearts we had followed on to know the Lord How sad is it for many to look back to former daies what glorious and sweet manifestations had they of Gods love in former times but through worldly cares and sluggishness of spirit have lost all and are now in the dark and cannot speak of God in any savoury way whereas many who are younger and have kept their communion with God know more of God and are able to speak more sweetly of the goodness of God than they and you who thus know God in your youth blesse God that He hath entered you into this light and make much of it for as Christ said to Nathaneel Joh. 1.50 Dost thou beleeve when I said I saw thee under the fig tree Thou shalt see greater things than these So do you blesse God for what you do know and God wil reveal more Those who follow on to know the Lord may be encouraged that they Obs 9 shall know more of Him The diligent hand maketh rich it matters not though thy parts are weak thy abilities mean thy failings many if Christ be thy Teacher it matters not thy weaknesses shall not hinder his instructions Christ teaches the weak as wel as the strong nay Christ accounts it his glory to teach such nay the Father Himself is not ashamed to instruct them nay Christ gives thanks to his Father that He hath revealed these things to babes and sucklings Christ is a meek gentle lowly teacher very mild and loving he will neither upbraid them with their weaknesse nor discourage them in their dulnesse Christ here speaks to poor weak burdened sinners Who would be discouraged Did not Christ teach thus mildly I will not upbraid for thy ignorance No to thy soul will he give wisdome liberally and infuse the principles of saving knowledge into thee Col. 1.10 Being filled with every good work and increasing in the knowledge of God Great are the treasures of knowledge which a diligent Christian may obtain Psal 36.10 Draw out thy loving kindness O Lord unto them that know thee Thou hast some glimmering knowledge of God some spark of Divine light blesse God for it go on still and follow on to know the Lord and then thou shalt know more 2 Tim. 3.7 It is a heavy curse upon those women in Timothy that they are alwaies learning but never come to the knowledge of the truth Object But many a poor soul may here object That if this be thus I fear it is my condition that the means aggravares the sins that I commit and leaves me inexcusable Answ To answer thee If thou art not one who follows divers lusts and makes them thy practice thou art not the man who art ever learning c. if thou followest on to know God God will follow thee on with mercy Obs 10 One mecey makes way for another a lesser prepares for a greater God beholds al things at once with one view of his providential eye and 't is his happiness so to do But the Saints cannot do this they must know a little now more at another time And doth not our times make good this text The Lord will grant one deliverance now and another reviving the next day and all to usher in a greater The Lord first smote us and within two daies he did revive us and the third day we lived in his sight and since that deliverance we have followed on to know the Lord and God hath revealed himself more in his power wisdom and faithfulness the vanity of an arm of flesh and the outward glory of the creature and if it be not our fault we may know more of his workings if we would follow on to know the Lord. O that we had hearts to follow on the Lord in repenting beleeving and turning to Him He would

come in Gods Name to reprove is a great aggravation of sin and hastning of judgment Page 81 Obs 9. If publick means prevail not there is little hope of private Page 84. VERS V. Obs 1. Those in office must go on though they be striven against Page 85 Obs 2. When a threatning comes to particulars then it works ib. Obs 3 The falls of the Prophets are falls in the night Page 87 Obs 4. It is a sad judgment for people in affliction to have no Prophet amongst them ibid VERS VI. Obs 1. Ignorance is both father and mother of distruction Page 90 1. The rational creature is working in the midst of snares ib. 2. The way to eternity is in the midst of a hundred cross waies Page 91 3. Man must not go with his own light ib. 4. Our work is a most curious work ib. 5. Ignorance makes men objects of Gods hatred ib. Use 1. How vile a thing it is to deny the means of knowledg to men to satisfie the humors of others Page 92 Use 2. Hopes for England because the knowledge of God begins to shine in it ib. Obs 2. Suffering truths will hardly go down with many Ministers Page 94 Obs 3. There is a peculiar way of Gods rejecting wicked Ministers Page 95 Obs 4. Vnfaithfulness in service provokes God to cast men out of service Page 96 Obs 5. It is a great judgment to be rejected from the Priests office ibid Obs 6. It is a blessing for godly children of godly Ministers to succeed them in their office Page 97 Obs 7. The families of wicked Ministers are many times forgotten ibid VERS VII Obs 1. It is a usual thing where there is encrease of number to be encrease in sin Page 98 Obs 2. It is mens vile disposition to encrease in sin as they encrease in mercies Page 99 Obs 3. God doth love to stain the pride and haughtiness of man Page 100 Obs 4. It is usual with wicked Priests if they be countenanced by authority to glory Page 102 VERS VIII Opened Page 104 VERS IX Obs 1. Evil Ministers in a country are the causes of miseries in the country Page 112 Obs 2. If Priest and People be alike in sin God will make them alike in punishment ibid Obs 3. Look how Ministers are so usually the people are Page 114 Obs 4. God hath his daies of visitation wherein he will narrowly enquire into the waies of men Page 119 Obs 6. God will call men to an accompt for their thoughts Page 120 Obs 7. Wickedness in thought is the worst wickedness ibid Obs 8. Sin passeth away in the act with much sweetness but God will make it return in the guilt with much bitterness Page 120 Obs 9. The good works of the Saints shall return again with much comfort and peace Page 121 VERS X. Obs 1. Whatsoever a man undertakes unlawfully he can never expect to prosper Page 124 Use It is the best way to keep us to Gods Ordinances Obs 2. Idolaters seldom come in and return Page 125 Obs 3. Take heed of your not taking heed Page 126 Obs 4. The way to keep the heart and life in order and obedience is to take heed to the Lord. ibid Obs 5. All things in Gods worship should be according to Gods rule Page 127 Use Take heed of Idolatry ibid VERS XI Opened Page 128 Obs 1 It is just with God that those that will not seek to satisfie themselves in him should be given over to the sinful lusts of the flesh Page 129 Obs 2. Sensuallity is a besotting sin ibid Obs 3. Ministers when once they grow negligent usually grow sensual Page 132 VERS XII Obs 1. Bodily and spiritual whoredom usually go together Page 133 Use We are not to marvail that such as seem to be men of understanding are given to Idolatry ibid Obs 2. What poor waies Idolaters had to know the minds of their gods Page 135 Use Let us bless God that we have his word ibid Obs 3. There is an eagerness of spirit in men to things that are evil ibid Use 1. Look to your spirits when you find an eagerness in them to a thing Page 136 Use 2. Labor to be acted by the Spirit of God Page 137 Use 3. Pray to God that he would satisfie us not only in body and in soul but in spirit ibid Obs 4. All false worship doth put a man from the protection of God Page 138 Obs 5. So far as we are from being under Gods command so far we are from being under his protection Page 129 VERS XIII Obs 1. General accusations without particular specification will not prevail with stubborn hearts Page 140 Use Godly Ministers must not leave things in general if they would convince ibid Obs 2. What seems most specious in our eyes if it be not according to the rule may be most abominable in the eyes of God Page 141 Obs 3. Ministers ought to present to the people the foulness of those things that they think have least evil in them ib. Obs 4. When God chuseth a place he puts a stamp of holiness upon the place Page 143 Obs 5. Idolatry is brazen faced and loves to be publick Page 148 Use Labor to make the worship of God as publick ibid Obs 6. When the Ordinances of the Gospel come to be publick then it is time for Babylon to fall ibid Obs 7. Idolaters seek to rise to the height of their way in false worship ibid Use Let us labor to do so in Gods worship ibid Why they sacrificed under trees 1. Because the Heathens dedicated the trees to their gods Page 149 2. In imitation of the Patriarchs ibid 3. The shadiness of the place struck some reverence in the hearts of men ibid 4. They thought the spirits of their Worthies were there Page 150 5. They were fit places for the committing of filthiness ibid 6. They conceited God was the more honored by it ibid Obs 8. Superstition thinks it hath a great deal of reason for what it doth Page 151 Obs 9. It is the pride of mens spirits to think Gods Ordinances are too plain ibid Obs 10. God sometimes punisheth sin with sin Page 152 Obs 11. It is a great reproach for any family to have uncleanness committed in it Page 154 Use Let Governors have a care of their families ibid Obs 12. Our unfaithfulness with God is made more sensible when those that dwell neer us are unfaithful to us ibid Instances 1. When our children are stubborn Page 155 2. Ill wives ibid 3. Friends unfaithful Page 156 VERS XIV Opened Page 157 Obs 1. It is one of the most fearful judgments in all the world for the Lord not to restrain men from sinning Page 158 Obs 2. When parents are filthy and unclean what can be expected but their children should be so too Page 161 Use Take heed how you sin before your children ibid Obs 3. Those that are filthy and unclean will sometimes make shew of Religion Page 162

elegancy in this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have left the Lord to take heed so you may read the words ad custodiendum to keep themselves within any bounds of the Commandement of God They run wild as if the Prophet should say ●nd have le●t off ●o take heed of God or any of his 〈◊〉 Perh●ps the● hav● not le●● the Lord wholly for they will wo●●●●p God in some ex●ernal waies of worship but God cares not for that they have left the Lord in this to take heed of him Though we think to follow the Lord in any external duties if we leave to take heed of God in all his waies he takes no notice of it that may be one Note But the special thing is this They have left off to take heed to the Lord. At first though temptation may prevail against a man yet the Truth of God will be working in his conscience I speak to one enlightned and a professor of Religion as these were Though at first a temptation prevail against a professor of Religion yet he having an enlightened conscience the Truth of God will be working still in his conscience and in his heart but now if he still give way to that lust at length his lust will so far prevail as that he will wholly leave minding and regarding that Truth of God that is against his sin and give himself fully up unto the waies of his own heart and this mans condition is very dangerous Oh take heed of this take heed of this not taking heed you that begin to decline and you find some secret lust prevailing in your heart Observ wel yet you have the Truth of God boiling and bubling in your hearts and will not let you go on quietly but yet your lusts strive against that truth well if this lust be not mortified if you give way to it that it continue a while you will come to be weary of that truth that is against that lust and you will turn your eyes from it Use and you wil leave off to take heed further to think of that which should make against your sin and when you are come to this pass your condition is very dangerous They have left off to take heed The way to keep the heart and life in order in waies of obedience Obs it is to take heed to the Lord that is the special Note to take heed to the infinite glorious blessed Majesty of the holy and great God to mind God in his soveraignty in his authority in that infinite worthiness that is in him of all obedience from all his creatures to look upon God the only Jehovah the high and eternal God This is the way to keep our hearts and lives in order to take heed of God thus to have God in our thoughts and hearts and to heed him diligently and his waies But yet there is a further note from hence and that is especially intended The evil that they are accused of is That they did leave off to take heed of God in point of worship for that is the thing that God especially charged them for that they did corrupt his worship and they did leave off to take heed of God in things of his worship that is thus that kind of worship that they thought to be most sutable to their own reason and politick ends that worship they set up but now to take heed to God for the rule of worship to look up unto God obser that whatsoever they had in his worship should be according to the rule he setteth that they left off they minded that no more now but altogether what was sutable to their own ends And that is an evil thing in any Kingdom that men should leave off so to take heed as it is almost come to that now Use I make no question at first but that for the government of the Church the primitive Christians had a special eye to the rule to Apostolical institution but it is come to pass I know not how it is almost a general conclusion amongst men yea amongst good men amongst Divines and good Divines that we can scarce have a rule a rule of institution they think it needs not at al and we can find no such thing at all in the word and so they have quite left off so much as to examin things in the word I say they have done so It is an evil thing for any in matters that concern the worship of God not to take heed of Gods word in it Though in civil things we are left to prudence and reason but when we come to matter of worship we must take heed to the word in every particular that is properly Ecclesiastical that is properly Church-work we must I say in every thing take heed to the Word of God It is a notable expression that Luther hath about this It is not saith be so much in Religion to look at what is the thing as who commands it and he citeth Seneca Seneca saith he gives this rule observe not who commandeth but what is commanded but in the Church and in Religion it is to be turned quite another way it is not so much Quid but Quis and Q●alis and Quantus but the Devil saith he changeth this into quid quale quantum that is he changeth this who and what manner of person and how great a one commandeth into this what what manner and how great a thing So that this is the reason why many despise some Ordinances in the Church why what great matters are there in these things So they look to the thing and not to the institution whereas did we look to Christ the Institutor which we should do we should look more to the institution than unto the thing it self Let the thing commanded be never so low and poor never so mean in it self yet the institution must be honored Take heed to God especially in the point of worship So we have done with the tenth verse It follows Verse 11. Whoredom and wine and new wine take away the heart Still the holy Ghost envyeth especially against the Priests for their whordom their wine and new wine did take away their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take away The words are translated diversly either Take the heart or Take away the heart Take the heart So I find some turn it and there is a good sense of it that is these lusts do take possession of their hearts It is one thing for a man to be overtaken with a lust and another thing for a lust to take a man It is said of the godly that they are overtaken but it is said of these that their lusts take them but now when it comes to this that you do not only yeild to a temptation but a temptation takes you when you are taken captive whoredom and wine they have taken their hearts So some But I rather think the other more proper these

prohibiteth this Deut. 12.13.14 Take heed to thy self that thou offer not thy burnt offerings in every place that thou seest but in the place which the Lord shall chuse in one of thy tribes there thou shalt offer thy burnt offerings God would limit them the place of his worship When the Ark was made and the Tabernacle they were bound to come to that and sacrifice there and no where else and so when the Temple was built they were bound to come thither and to sacrifice there and no where else Yea then the Lord commanded them to pull down the high place and to cut down the groves and trees Deut. 12.2 Ye shall utterly destroy all the places wherein the Nations which ye possess served their gods upon the high mountains and upon the hills and under every green tree When once God had appointed a place of worship then they were to destroy the other places where the Heathens were wont to worship their gods The Note is this from it When once God chuseth places or things when God once putteth a stamp of holiness upon places or things Obser then no men may chuse places or things and put such a stamp of holiness upon them as God hath put If God appointeth a way of worship of his own this stops us from all other of our own If God makes a place holy this stops us that we must never make any place holy but that so it is true of things of ceremonies any thing if once God sets a stamp upon a thing to make it holy we must confine our selves to that and not think to immitate God in it to make any thing of the same kind to be holy as God hath done It was now a sin for them and God stands much upon circumstances we see in his worship You shall have many men plead why should men be so strict and scrupulous to stand upon circumstances what must we have every circumstance in the word of God commanded My brethren that which is natural and moral and may be subservient to religious things may be left it's true unto prudence but whatsoever hath any Religion in it though it be but a circumstance God stands much upon it and we must have a Divine rule for it Natural circumstances moral civil circumstances prudence is enough to guide us in but any religious circumstance we must have a rule for it Here they are not accused for sacrificing the things they ought not to sacrifice no question but they offered those sacrifices which they were commanded sheep and beeve● and the like but only in the circumstance of place they did not sacrifice where God would have them sacrifice therefore God charged them in this thing that they went a whoring from under their God It is true we reade sometime of some godly mens sacrificing else where Gideon under an Oak Judg. 6. and Samuel upon an high place 1 Sam. 2. and so David in the threshing floor of Araunah 2 Sam. 24. Now to all those instances the answer generally is given by Divines that they could not be any way lawful for them to do thus but by some special dispensation of God himself some special revelation from God to give them order to do it there or elf it could not but be a sin For the Kings of Israel and Judah they also are charged for their sacrificing in the high places Even Solomon himself in 1 King 3.3 where when he is commended for loving the Lord and walking in the Statutes of David his father at first yet the text saith Only he sacrificed and burnt incense in high places And amongst other high places we re●de in 2 Chron. 1.2 that Solomon went to Gibeon that was a great high place And though some excuse him because it is said the Tabernacle was there therefore he might go to Gibeon that great high place to sacrifice yet for al that Austin in his Questions upon Judges he thinketh Solomon is to be blamed though the Tabernacle was there Austin for he it seems sacrificed in other high places besides and though the Tabernacle was there yet it seems he put a more than ordinary respect upon that high place wherefore else is it called the great high place and he went there not only for the sake of the Tabernacle but became it was that great high place therefore he is to be blamed So that we may go to Gods Ordinances but if we do go to the Ordinances of God where yet there are other mixtures and we do the rather go and esteem of them because there is some addition of mans inventions Obser this is a sin against God And further this is observable though Solomon were blamable for going unto that high place though the Tabernacle were there having some more than ordinary respect unto that high place yet we find that God revealed himself unto Solomon in a wonderful gracious manner even in that place and bad Solomon ask what he would Solomon had very graci●u● manifestations of God unto him when he went to that high place though there was evil in it and he put more respect upon it than he should So certainly many of Gods people have found God so far indulge them that though sometimes they have been in the use of Ordinances where there hath been such mixtures as they have sinned against God that Ordinance hath been polluted unto them by those mixtures yet 〈◊〉 Lord hath been so gracious unto them that he hath accepted of the uprightness of their hearts and they have had many sweet manifestations of God unto them even in these Ordinances they can remember those times when they have been at Sacrament and they have known how they offended against God by reason of some pollutions yet they have found for all this God letting out of abundance of mercy unto them refreshing their souls with comfort and joy in the holy Ghost This was Gods me●cy Do not you think therefore that there was no evil in it because God let out himself so far unto you Use There was evil in Solomons respecting this high place so much yet God let out himself abundantly unto him Other Kings there were that are exceedingly blamed that they did not take down the high places which were all one with these mountains here spoken of Yet there were some of the Kings that were very careful in this thing As amongst the rest Hezekiah and Jehosaphat Hezekiah in 2 King 18.22 where he is charged by Rabshekah for taking down the high places Is it not he that hath destroyed the high places and Altars of God saith he God approveth of it well though Rabshekah thinks he hath done ill Oh saith he Hezekiah do you trust in him he hath taken down the high places He thought that Hezekiah had been an enemy unto Religion and to the worship of God for taking down the high places Thus it is with ignorant people at this day that do not know the

their conditions worse by their desperate conclusions Austin Austin saith that David prayed earnestly that he might not be cast out from that face which he had offended Is God angry with us or the Kingdom let us not run away from him but earnestly seek him Obs 3 True repentance is not so much to seek our own ease as Gods face the face of God is more in the heart and thoughts of a true penitent true repentance seeks not ease but favor than its own ease 2 Chron. 7.14 If my people humble themselves and seek my face then will I hear in Heaven We may seek our own good but we must go beyond it 't is God and not our selves only which we must seek after in our seekings after God This hath been the practice of the Saints Psal 63.1 Oh God thou art my God early will I seek thee my soul thirsteth for thee in a dry and barren land not for water in a dry land but for thy face So Isa 26.8 In the way of thy judgements O Lord have we waited for thee We seek God in our daies of humiliation and that earnestly but what are our ends Is it that we may have our peace our ease our estates and our lives Indeed we may desire and seek for these but is it the face of God we seek more than these if it be we have hopes of speeding in our requests But what is Gods face Vt amplecterentur verbum cultos in verbo propositos hec propriem est facies Dei qua se revelat nobis conspicuendum offert It is the word and Gods worship propounded in the word c. saith Calvin Calvin as upon this place so on that Seek ye my face Whence observe Gods Ordinances and Worship are his face The soule never Obs 1 comes to know God or have communion with Him so as in these in other things darkly in these with open face The creatures are but his footsteps these His countenance whereby we know him better than by the other Again observe Repenting hearts are very solicitous about Gods Obs 2 Ordinances and the right way of his worship As soon as they begin to know God and themselves they begin to disrelish those waies of worship that went down with them well enough before In times of publick calamity the main thing we should Obs 3 seek after is The Worship of God His Name and His Ordinances Though our sufferings are great yet we should pray Lord take a care of thy great Name Ordinances and Worship which are dearer unto us than any thing in the world therefore O Lord whether we have peace or no liberties or no estates or not take care of these and it sufficeth Applicat for Engl. Let England enjoy but thy Name thy Ordinances and the government of thy Son and we have enough Lord thou knowest our peace our lives and estates are dear unto us and we desire them all but thy Gospel thy Presence the manifestation of thy Face above all and seeking of peace is all in order to this Oh that this frame of spirit were found in us then how soon would the Lord return and heal all our breaches destroy our enemies and settle us in a sure peace See 1 King 8.44 If they in their afflictions look towards the Temple So Psal 78.7 All my fresh springs they are in thee It follows In their affliction they will seek me early Hezekiah sends to the Prophet Isa 37.3 and tells him that it was a day of trouble and of rebuke and of blasphemy as it is with us at this day therefore saith he Lift up thy prayer for the remnant which is left and saith my text In their afflictions they will seek me early We have many rumors of peoples gathering together and each discovering their poor spirits being dejected and cast down with every rumour of fear my text saith Come let us return unto the Lord for he hath torn and he will heal he hath smitten and he will bind up therefore let our conversations be as becometh our text providence at this time hath cast us upon a very seasonable word the Lord make it as sutable The words are the beginning of the sixt chapter in the Septuagint translation Hierom begins the sixt chapter with these words and joyn come let us return with them the words are a prophesie of what the Lord will work in his people Judah God saith that he will return unto his place till they acknowledg their sin and here they say Come let us return unto the Lord this was Gods aim in tearing them and he had his end in it now from the Conexion of these two Gods wounding and their returning unto him again observe Obs 1 That what good God aims at in his administrations to his Elect he will have it In my tearing them I aim at their good and I will accomplish it and those means which God useth to effect this God will see that it shal perform it God in the Ministry of the Word does both to Reprobates and Elect what is sufficient and fit for him to do God useth many means his Word his Works and his Encouragements and all these are of very great force and power to effect this yet in the ungodly it doth not but to the Elect it shall God leaves not them to the means but he will see the means to effect that good upon them which they want When God sends the Gospel to any place there are two sorts of people Reprobates and Elect now God doth to them all that is fit for him to do now if they do not or will not receive it he goes his way and leaves the Reprobates to themselves but to the Elect he follows them on with the means and accomplisheth the good he aims at some express it thus A man hath his servant and his child sick of the stone he provides a remedy for both An apt similitude brings the Chirurgion to his servant tell● him that he is willing to be at the cost but the servant refuseth rather chusing to endure the misery and pain the master seeing his refusal goes away and comes to his child the child refuseth likewise but now here the father goes not away but commands his child to be bound and will see the Chirurgion to perform his office so God offers the means to all the Reprobates refuse it God lets them alone the Saints they refuse it also but God will not take it so from them but sets the means home upon them by his almighty power But touching the words themselves They will seek me early 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning before light In Kal it is denigraere nigrum esse in Pihel manequaerere 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew hath but one word to express all these by and it is this Jeshachruneni as if he should say they shall morning me they shall come in