such a difficultie how to repell such a Temptation how to manage such an action how to order our wayes with an even and composed spirit in the various conditions where into we are cast in this world doth not arise from any defect in the word of God which is perfect and able to furnish us unto every good work but only from our own ignorance and unacquaintance with it who know not how to draw the generall rule and to apply it to our own particular cases and this cannot but be matter of great humiliation unto us in these sad and distracted times when besides our civill breaches which threaten desolation to the State there should be so many and wide divisions in the Church That after so long enjoyment of the Word of God the Scripture should bee to so many men as a sealed book and they like the Egyptians have the darke side of this glorious pillar towards them still that men should be tossed to and fro lâ—ke children and carried about with every winde of doctrine and suffer themselves to be bewitched devoured brought into bondage spoiled led away captive unskilfull in the word of righteousnesse unable to discerne good and evill to prove and try the spirits whether they bee of God alwayes learning and never able to come to the knowledge of the truth and this not onely in matters problematicall or circumstantiall wherein learned and godly men may differ from one another yet stiâ—l the peace and unity of the Church be preserved for things of this nature ought not to be occasions of schisme or secessions from one another but in matters which concern life and godlinesse touching the power of Gods law the nature of free-grace the subjection or â—he conscience unto morall precepts confession of sinne in prayer unto God and begging pardon of it the differencing of true Christian liberty from loose profane â—nd wanton licentiousnesse and a libertie to vent â—nd publish what perverse things sâ—ever men please the very being of Churches of Ministers of Ordinances in the world the necessity of humiliation and solemne repentance in times of publick Judgements the tolerating of all kinde of Religions in Christian Common-Wealths the mortality of the reasonable soul and other the like pernicious and perverse doctrines of men of corrupt minds the Devils Emissaries purposely by him stirred up to hinder and puzzle the Reformation of the Church These things I say cannot but be matter of humiliation unto all that fear God and love the prosperity of Sion and occasions the more earnestly to excite them unto this wisdome in the Text to hear what God the Lord sayes and to lay his righteous wayes so to heart as to walk stedfastly in them and never to stumble at them or fall from them Now there are two things which I take it the Prophet in this close of his Prophecy seems principally to aime at namely the judgements and the blessings of God His righteous wayes in his threatnings against impenitent and in his promises made unto penitent sinners These are the things which wise and prudent men will consider in times of trouble For Iudgements there is a twofold knowledge of them the one naturall by sense the other spirituall by faith By the former way wicked men do abundantly know the afflictions which they suffer even unto vexation and anguish of spirit They fâ—et themselves Isa. 8.21 they are gray-headed with very trouble and sorrow Hos. 7. â— they gnaw their toâ—gues for pain Revel 16.10 they pine away in their iniquities Levit. 26.39 they are mâ—d in their calamities have trembling hearts faâ—ling of eyes and sorrow of minde c. Deut. 28.34.65 and yet for all this they are said in the Scripture when they burn when they consume when they are devoured not to know any of this or to lay it to heart Isa. 42.25 Hos. 7.9 Ier. 12.11 and the reason is because they knew it not by faith nor in a spirituall manner in order unto God They did not see his name nor heare his rod nor consiâ—er his hand and counsell in it or measuâ—e his Iudgements by his word nor look on them as the fruits of sin leading to repentance and teaching righteousnesse nor as the arguments of Goâ—s displeasure humbling us under his holy hand and guiding uâ— to seek his face and to recover our peace with him This is the spirituall and prudent way of knowing judgements Mic. 6.9 Isa. 26.8 9. Isa. 27.9 Levit. 26.40 41 42. Scire est per causam scire true wisedom looks on things in their Causes Resolves Judgements into the causes of them our sinnes to be bewailed Gods wrath to be averted makes this observation upon them Now I finde by experience that God is a God of truth often have I heard Judgements threatned against sinne and now I see that Gods threatnings are not empty winde but that all his words have truth and substance in them The first part of wisdome is to see Iudgements in the word before they come and to hide from them for as faith in regard of promises is the substance of things hoped for and seeth a being in them while they are yet but to come so is it in regard of threatnings the substance of things feared and can see a being in Judgements before they are felt The next part of wisedom is to see God in Iudgements in the rods when they are actually come and to know them in order unto him And that knowledge stands in two things first to resolve them into him as their Authour for nothing can hurt us without a commission from God Iob. 19.11 Satan spoiles Iob of his children the Sabeans and Chaldeâ—ns of his goods but he lookes above all these unto God acknowledging his goodnesse in giving his power in taking away and blesseth his name Iob. 1.21 Ioseph lookes from the malice of his bretheren unto the providence of God He sent me before you to preserve life Gen. 45.5 If the Whale swallow Ionah God prepares him Ionah 1. â—7 and if he vomit him up again God speakes unto him chap. 2.10 Secondly to direct them unto him as the end to be taught by them to seeke the Lord and wait on him in the way of his judgements to be more penitent for sinne more fearefull and watchfull against it to study and practise the skill of suffering as Christians according to the will of God that he may be glorified Psa. 94.12 Psa. 119.67.71 Zach. 13.9 l· Isay 26.9 Heb. 12.11 Deut. 8.16.1 Pet. 4.16.19 So likewise for Blessings there is a double knowledge of them one sensuall by the flesh the other spirituall in the conscience The former is but a brutish and Epicurean feeding on them without feare as Israel upon quailes in the wilderness as Swine which feed on the fruit that fals down but never look up to the tree whereon it grew to use blessings as Adam did the forbidden fruit being drawn by the beauty of them to
a most free and bountifull love having no motive or foundation but within it self and his free love and grace is the ground of all his other mercies to his people hee sheweth mercy on whom and because hee will shew mercy From the beginning to the end of our salvation nothing is primarily active but free grace Freely loved Deut. 7.7 8. Freely chosen Ephes. 1. ver 5 6. Christ the gift of free love John 3.16 His obedience freely ascepted for us and bestowed upon us Rom. 5.15 18. Iustification free Rom. 3.24 Adoption free Ephes. 1.5 Faith and repentance free Phil. 1.29 2 Tim. 2.25 Good works free Ephes. 2.10 Salvation free Titus 3.5 Acts 15.1 Thus the Foundation of all mercies is free love We do not first give to God that he may render to us again We turn we pray we covenant we repent we are holy we are healed onely because he loves us and he loves us not because he sees any thing lovely or amiable in us but because he will shew the absoluteness of his own will and the unsearchableness of his own Counsell towards us We are not originally denominated Good by any thing which floweth from us or is done by us but by that which is bestowed upon us Our goodness is not the motive of his love but his love the Fountain of our goodness None indeed are healed and saved but those that repent and return but repentance is only a condtion and that freely given by God disposing the subject for salvation not a Cause moving or procuring God to save us It is necessary as the means to the end not as the cause to the effect That which looks least free of any other act of God His rewarding of obedience is all and only mercy When we sow in righteousness we must reap in mercy Hos. 10.12 When he rendreth according to our works it is because of his mercy Psal. 62.12 This is the solid bottome and foundation of all Christian comforts that God loves freely Were his love to us to be measured by our fruitfulness or carriages towards him each hour and moment might stagger our hope but he is therefore pleased to have it all of Grace that the promise might be sure Rom. 4.16 This comforts us against the guilt of the greatest sins for love and free grace can pardon what it will This comforts us against the accusations of Satan drawn from our own unworthiness 'T is true I am unworthy and Satan cannot shew me unto my self more vile then without his accusations I will acknowledg my self to be but that love that gave Christ freely doth give in him more worthiness then there is or can be unworthiness in me This comforts us in the assured hope of Glory because when he loves he loves to the end and nothing can seperate from his love This comforts us in all afflictions that the free love of God who hath predestinated us thereunto wil wisely order it all unto the good of his servants Rom. 8.29 Hebr. 12.6 Our duty therefore it is First to labour for assurance of this free love It wil assist us in all duties it wil arme us against all Temptations It wil Answer all Objections that can be made against the souls peace It wil sustaine us in all conditions which the saddest of times can bring us unto If God be for us who can be against us Though thousands be against us to hate us yet none shall be against us to hurt us Secondly if God love us freely we should love him thankfully 1 Ioh. 4.19 and let love be the salt to season all our sacrifices For as no benefit is saving unto us which doth not proceed from love in him so no duty is pleasing unto him which doth not proceed from love in us 1 Joh. 5.3 Thirdly plead this free love and grace in prayer when we begge pardon nothing is too great for love to forgive When we begge grace and holiness nothing is too good for love to grant There is not any one thing which faith can manage unto more spiritual advantages then the free grace and love of God in Christ. Fourthly yet we must so magnifie the love of God as that we turne not free grace into wantonnesse There is a corrupt generation of men who under pretence of exalting grace do put disgrace upon the Law of God by taking away the mandatory power thereof from those that are under grace a doctrine most extremely contrary to the nature of this love For Gods love to us workes love in us to him and our love to him is this that we keep his Commandements and to keepe a Commandement is to confirme and to subject my conscience with willingnesse and delight unto the rule and preceptive power of that commandement Take away the obligation of the Law upon conscience as a rule of life and you take away from our love to God the very matter about which the obedience thereof should be conversant It is no diminution to love that a man is bound to obedience nay it cannot be called obedience if I be not bound unto it but herein the excellency of our love to God is commended that whereas other men are so bound by the Law that they fret at it and swell against it and would be glad to be exempted from it they who love God and know his love to them delight to be thus bound and finde infinitely more sweetnesse in the strict rule of Gods holy Law then any wicked man can do in that presumptuous liberty wherein he allowes himselfe to shake off and breake the cords of it Now lastly when we returne with sound repentance unto God then God is pleased to give more then ordinary tastes of the sweetnesse of his love by removing judgements which are the fruits of his Anger from us This point falls in with what was handled before on the second vers Therefore I shall conclude with these two notes First that in all judgements God will have us looke on them as fruits of his anger and take more notice in them of his displeasure than our owne sufferings When wrath is gone out the sword drawne thousands and ten thousands slaine in our Coasts Israel given to the spoile and Iacob unto robbers a land set on fire with civill flames and none able to quench them A Kingdome divided within it selfe A Church which was sometimes the Asylum for other exild and afflicted Christians to fly for shelter unto miserably torne by the foolish and unnaturall divisions of brethren and dangerously threatned by the policy and power of the common enemy who studies how to improve these divisions to the ruine of those that foment them our worke is to make this conclusion Our God is angry a God that loves freely that is infinite in mercy and pitty who doth not afflict willingly nor grieve the children of men This should be our greatest Affliction and the removall of this anger by an universall Reformation and
Ionah in the Whales belly and as Daniel in Babylon pray towards his holy Temple still The woman of Canaan would not bee thrust of with a seeming rejection nor utterly despond under a grievous Tentation but by a singular acumen and spirituall sagacitie discerned matter of argument in that which looked like a deniall Math. 15.27 Sope and Fullers Earth at the first putting on seeme to staine and to foule cloaths when the use and end is to purifie them And Gods frowns and delayes may seeme to be the denials of prayer when haply his end is to make the granting of them the more comfortable Therefore in all troubles we must not gâ—ve over looking towards God but say with Iob though he slay me I will trust in him And after all afflictions we must learn to expresse the fruit of them to come out of them Refined as silver out of the fire to have thereby our faith strengthned our hope confirmed our love inflamed our fruit and obedience encreased our sinne tâ—ken away and our iniquities purged Esay 27.9 To bee Chastened and taught Psal. 84.12 to bee chastned and converted Ier. 38.18 If we have runne away from our duties and been cast into a Whales belly for it when we are delivered let us be sure to look better to our resolutions afterwards after all that is come upon us for our sinnes take heed of breaking his Commandements againe Ezra 9.13 14. As Iobs riches after his so wee should endeavour that our graces after our afflictions may be doubled upon us and that the sent of our holy example may like spices bruised or the grapes of Lebanon crushed in the Wine-presse give a more fragrant smell in the nostrils of God and man as the smell of a field which the Lord hath blessed Lastly he promiseth that all these should be fruits of Lebanon of the best and perfectest kinde There are many evidences of the goodnesse of God even in the lives of Pagan men we reade of Abimelechs forbearance to sinne against God Gen. 20.4 6. and of his and Ephrons singular kindnesse to Abraham Gen. 20.14 15. Gen. 23.10 11 15. No argument more common then this of the vertues the temperance prudence justice mercy patience fidelity friendships affability magnanimity of many heathen men insommch that some have presumed so farre as to make them ex congâ—uo meritorious or dispositive to salvation But all these are but wild grapes bitter clusters the fruits of an empty Vine not worth the gathering in order to salvation But the graces which God bestoweth upon his Church are of a more spirituall and perfect nature proceeding from faith in Christ from love of God from a conscience cleansed from dead works from an intention to glorifie God and adorne the Gospel from a new naâ—ure and from the spirit of Christ conforming his servants unto himself They are not grapes of Sodom but grapes of Lebanon And as hee thus blesseth us in the like manner should we serve him not offer unto him the reâ—use the halt and blind and maimed for Sacrifice not give unto him of that which cost us nothing but goe to Lebanon for all our Sacrifices covet earnestly the best gifts presse forward and labour to perfect holinesse in the feare of God Give unto him our Lillies the beauties of our minority and our Cedars the strength of our youth and our olives and grapes and corn and wine whatever gifts hee hath bestowed on us use them unto his service and honour againe nor content our selves with the forme of godlinesse with the morality of vertues with the outside of duties with the seeds and beginnings of holinesse he hath none who thinks hee hath enough but strive who shall out-runne one another unto Christ as Peter and Iohn did towards his Sepulcher It was an high pitch which Moses aimed at when he said I beseech thee shew me thy glory Exod. 33.18 Nothing would satisfie him but fulnesse and satiety it selfe Be sure that all your graces come from Sion and from Lebanon that they grow in Immanuels Land till Christ own them God will not accept them Morall vertues and outward duties grapes of Sodom may commend us unto men nothing but inward spirituall and rooted graces the grapes of Lebanon will commend us unto God To do only the outward works of duty without the inward principle is at best but to make our selves like those mixt Beasts Elephants and Camels in the Civill Law operam praestant natura fera est which though they doe the work of tame beasts yet have the nature of wilde ones Morall vertue without spirituall piety doth not commend any man unto God for we are not accepted unto him but in Christ and we are not in Christ but by the holy Spirit THE SIXTH SERMON HOSEA Chap. 14. ver 8. Ephraim shall say what have I to doe any mor with Idols I have heard him and observed him I am like a green firre-tree from me is thy fruit found THe Conversion of Israel unto God in their trouble was accompanied with a Petition and a Covenant A Petition imploring mercy and grace from God and a Covenant promising thanksgivings and obedience unto him And God is pleased in his Answer to have a distinct respect unto both these for whereas they petition first for pardon that God would take away all iniquity he promiseth to heale their backslidings and to love them freely and whereas they pray for blessings receive us into favour doe us good God likewise maketh promises of that in great variety expressed by the severall metaphors of fertility answering to the name and blessings promised formerly unto Ephraim And all this we have handled out of the four preceding verses Now in this 8th verse God is pleased not only graciously to accept but further to put to his seale and to confirme the Covenant which they make promising that by the assistance of his spirit they should bee enabled to doe what they had undertaken This is the greatest ground of confidence that wee can have to binde our selves in holy Covenants unto God even the promise of his strength and assistance enabling us to keep Covenant with him Therefore when David had said I have sworne and will performe it that I will keepe thy righteous Iudgements it followes a little after Accept I beseech thee the free-will offerings of my mouth O Lord and teach me thy judgements Psal. 119.106 108. David was confident that God would not onely accept his Covenant but teach him how to keep it and that made him the more confident to binde himselfe by it In the Originall the words are onely thus Ephraim What have I to doe any more with Idols which therefore some would have to be the words of God spoken unto Ephraim But there is nothing more usuall in Scripture then an ellipsis of the verb and we finde this very verb omitted and yet necessary to be supplyed Esay 5.9 and in this place
belong principally to the Ministers of the Word yet God hath given unto all Belevers a Iudgement of discretion to try the spirits and to search the Scriptures whether the things which they heare be so or no 1 Ioh. 4.1 Act. 17.11 1 Thess. 5.21 for no man is to pinne his own soule and salvation by a blinde obedience upon the words of a man who may mislead him nay not upon the words of an Angel if it were possible for an Angel to deceive Gal. 1.8 1 Kings 13.18 21. but onely and immediately upon the Scripture except when the blind lead the blind the leader only should fall into the ditch and the other goe to heaven for his blind obedience in following his guides towards hell whereas our Saviour tels us both shall fall though but one be the leader Matth. 15.14 Matth. 23.15 Secondly Having proved all things to hold fast that which is good with all readinesse to receive the righteous ways of God and submit unto them how meane soever the Instrument be in our eyes how contrary soever his message be to our wills and lusts When God doth manifest his Spirit and Word in the mouths of his Ministers we are not to consider the vessell but the Treasure and to receive it as from Christ who to the end of the world in the dispensation of his Ordinances speaketh from heaven unto the Church 1 Thess. 2.13 â— Cor. 5.20 Heb. 12.25 Matth. 28.20 Fourthly In that it is said That the Iust wâ—ll walk in them we may observe Two things 1. That Obedience and walking in the right wayes of the Lord is the end of the ministry That the Saints might be perfected that the body of Christ might bee edified that men might grow up into Christ in all things Eph. 4.11.15 that their eyes might be opened and they turned from darknesse to light and from the power of Satan unto God Act. 26.16 17 18. The Prophet concludeth that he hath laboured in vaine if Israel be not gathered Esay 49.4 5. Without this the Law is vaine the pen of the Scribe in vaine Ier. 8.8 better not know the way of Righteousnesse then having known it to turne from the holy Commandement which was delivered unto us 2. Pet. 2.21 We should esteeme it a great misery to be without Preaching without Ordinances and so indeed it is of all famine that of the Word of the Lord is the most dreadfull better be with Gods presence in a wildernesse then in Canaan without him Exod. 33.15 better bread of affliction and water of affliction then a famine of hearing the word to have our teachers removed Amos 8.11 Esay 30.20 this is mischiefe upon mischiefe when the Law perisheth from the Priest and there is no Vision Ezek. 7.26 and yet it is much better bee in this case without a Teaching Priest and without the Law then to enjoy them and not to walk answerably unto them where the Word is not a savour of life it is a savour of death unto death exceedingly multiplying the damnation of those that doe despise it 2 Cor. 2.15 Matt. 11.22 24. First it doth ripen those sinnes that it findes making them much more sinfull then in other men because committed against greater light and more mercy One and the same sinne in an Heathen is not so hainous and hatefull as in a Christian. Those trees on which the Sun constantly shines have their fruit grow riper and greater then those which grow in a shady and cold place The raine will hasten the growth as weell of weeds as of corne and make them ranker then in a dry and barren ground Ioh. 9.41 Ioh. 15.22.24 Secondly it doth superadde many more and greater for the greatest sinnes of all are those which are commited against light and grace Sinnes against the Law and Prophets greater then those which are committed against the glimmerings of nature Ezek. 2.5.3.6 7. and sinnes against Christ and the Gospel greater then those against the Law Heb. 2.2.10.28 29. Such are unbeliefe Impenitency Apostacy despising of salvation preferring death and sinne before Christ and mercy judging our selves unworthy of eternall life c. Thirdly it doth by these meanes both hasten and multiply judgments The sinnes of the Church are much sooner ripe for the fickle then the sinnes of Amorites they are neare unto cursing Heb. 6.8 Summer fruits sooner shaken off then others Amos. 8.1 Ier. 1.11 12. Christ comes quickly to remove his Candlestick from the abusers of it Rev. 2.5 The Word is a rich mercy in it selfe but nothing makes it effectually and in the event a mercy unto us but our walking in it 2. We learne from hence That we never make the Scriptures our Rule to live and walke according unto them till we be first justified and made righteous Our obedience to the Rule of the Law written in the Scriptures proceedeth from those suteable impressions of holinesse wrought in the soule by the Spirit of Regeneration which is called the writing of the Law in our hearts Ier. 31.33 2 Cor. 3.3 or the casting of the soule into the mould of the Word as the phrase of the Apostle seemeth to import Rom. 6.7 we are never fit to receive Gods Truth in the love and obedience of it till we repent and be renewed If God saith the Apostle will give repentance for the acknowledging of the truth 2 Tim. 25. The wise in heart that is those that are truly godly for none but such are the Scriptures wise men these will receive Commandements but a prating foole will fall Prov. 10.8 where by prating I understand cavilling contradicting taking exceptions making objections against the Commandement and so falling and stumbling at it according to that of the Apostle Iam. 1.19 20 21. Let every man bee swift to heare that is ready to learn the will of God and to receive the Commandement but slow to speak slow to wrath that is carefull that he suffer no pride and passion to rise up and speak against the things which are taught according as Iob sayes Teach me and I will hold my peace Iob 6.24 for the only reason why men fret and swell and speak against the truth of God is this because they will not work righteousnesse The wrath of man worketh not the righteousnesse of God therefore men are contentious because they love not to obey the truth Rom. 2.8 disobedience is the mother of gainsaying Rom. 10.21 when we once resolve to lay apart all filthinesse then wee will receive the Word with meeknesse and not before none heare Gods Words but they who are of God Ioh. 8.47 none hear the voyce of Christ but the sheep of Christ Ioh. 10.4 5. Christ preached is the power of God and the wisedome of God but it is onely to them that are called to others a stumbling block and foolishnesse 1 Cor. 1.24 We speak wisedome saith the Apostle but it is amongst them that are perfect 1 Cor. 2.6 He that is
subject unto one Prince doth not greatly care to study the Laws of another or if he doe it is in order to curiosity and not unto duty So long as men resolve of Christ we will not have this man to raign over us so long either they study not his Word at all or it is in order to some carnall and corrupt ends and not either to obedience or salvation Hereby we may try our spirituall estate whether we be just men or no if we make Gods Word our Way our Rule our Delight laying it up in our hearts and labouring to be rich in it that wee may walk with more exactnesse It was an ill signe of love to Christ the Master of the Feast when men chose rather to tend their cattell and grounds then to waite on him Luke 14.18 An ill signe of valuing his doctrine when the losse of their Swine made the Gardarens weary of his company Luke 8.37 There was much work to doe in the house when Mary neglected it all and sate at his feet to heare his Doctrine and yet was commended by him for it Hee was better pleased to see her hunger after the Feast that hee brought then solicitous to provide a Feast for him more delighted in her love to his Doctrine then her Sisters care for his entertainment Luke 10.41 42. This is one of the surest Characters of a Godly man that hee makes the Word in all things his Rule and Counsellor labouring continually to get more acquaintance with God and his holy Will thereby Prov. 10.14 Col. 3.16 Iohn 15.7 It is Hâ—s Way and every man endeavours to be skilfull in the way which he is to travell It is his Toole and instrument every Work-man must have that in a readinesse to measure and carry on all the parts of his work It is his Wisedome every one would be esteemed a wise man in that which is his proper function and profession It is the mystery and Trade unto which he is bound and every man would have the reputation of skill in his owne Trade It is his Charter the grant of all the Priviledges and Immunities which belong unto him and every Citizen would willingly know the Priviledges which he hath a right in It is the Testament and Will of Christ wherein are given unto us exceeding great and precious Promises and what Heire or childe would be ignorant of the last Will of his Father Lastly it is the Law of Christs Kingdom and it concerns every Subject to know the Duties the Rewards the Punishments that belong unto him in that relation Fifthly in that he saith That the Transgressours shall fall therein wee learne That the Holy and right wayes of the Lord in the ministry of his word set forth unto us are unto wicked men turned into matter of falling and that two manner of wayes 1. By way of Scandall they are offended at it And 2. by way of Ruine they are destroyed by it 1. By way of Scandall they are offended at it So it is prophesied of Christ that as he should be for a Sanctuary unto his people so to others who would not trust in him but betake themselves to their owne counsels he should be for a stone of stumbling and for a rock of offence for a ginne and for a snare Esay 8.14 for the fall and the rising againe of many in Israel and for a signs to be spoken against Luke 2.34 35. So he saith of himselfe for Iudgement am I come into this world that they which see not might see and that they which see might be made blinde Ioh. 9.39 And this offence which wicked men take take at Christ is from the purity and holinesse of his word which they cannot submit unto A stone of stumbling he is and a rock of offence to them which stumble at the word being disobedient 1 Pet. 2.8 2 Cor. 2 14 15. Thus Christ preached was a Sanctuary to Sergius Paulus the Deputy and a stumbling block to Elymas the Sorcerer a Sanctuary to Dionysius and Damaris and a stumbling block to the wits and Philosophers of Athens A Sanctuary to the Gentiles that beg'd the preaching of the Gospel and a stumbling block to the Iews that contradicted and blasphemed Act. 13.42 45. the former primarily and per se for salvation was the purpose of his comming there was sinne enough to condemne the world before I came not saith he to judge the world but to save the world Joh. 12.47 The other occasionally not by any intrinsecall evill quality in the word which is holy just good and dealeth with all meeknesse and beseechings even towards obstinate sinners but by reason of the pride and stubbornesse of these men who dash against it as that wholesome meat which ministers strength to a sound man doth but feed the disease of another that sits at the same table with him the same light which is a pleasure to a strong eye is a paine to a weak one the same sweet smels that delight the braine doe afflict the matrix when it is distempered and none of this by the infusion of malignant qualities but only by an occasionall working upon and exciting of those which were there before And there are many things in the word of God at which the corrupt hearts of wicked men are apt to stumble and bee offended As first the profoundnesse and depth of it as containing great mysteries above the discovery or search of created Reason Such is the pride and wantonnesse of sinfull wit that it knows not how to beleeve what it cannot comprehend and must have all Doctrines tried at her barre and measured by her ballance as if a man should attempt to weigh out the earth in a paire of scales or to empty the waters of the Sea with a bucket As soone as Paul mentioned the Resurrection presently the Athenian Wits mocked his Doctrine Act. 17.32 and it was a great stumbling block to Nicodemus to heare that a man must be borne againe Joh. 3.4 Sarah hath much adoe to beleeve beyond reason Gen. 18.12 and Muses himselfe was a little staggerd by this temptation Numb 11.22 21. A very hard thing it is for busie and inquisitive Reason to rest in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the depth of the wisedome and counsell of God and to adore the unsearchablenesse of his Judgements though even Humane Lawes tell us that Reason of Law is not always to be inquired into The first great Heresies against the highest mysteries of Christian Religion the Trinity the two natures of Christ the Hypostaticall union the deity of the Holy spirit had their first rise among the Graecians who were then the masters of wit and Learning and esteemed the rest of the world Barbarous and the old exception which they were wont to take at the Doctrine of Christianity was the foolishnesse of it as the Apostle notes 1 Cor. 1.23 Secondly the sanctity and strictnesse
of it as it is contrary to the carnall wills and affections of men for as corruption doth deifie Reason in the way of wisedome not willingly allowing any mysteries above the scrutiny and comprehension of it so doth it deifie will in a way of Liberty and power and doth not love to have any authority set over that which may pinch or restraine it As Ioshua said to Israel yee cannot serve the Lord for he is an holy God Josh. 24.19 we may say of the Law we cannot submit to the Law because it is an Holy Law the carnall minde is not cannot be subject to the Law of God Rom. 8.17 Heat and Cold will ever be offensive unto one another and such are flesh and spirit Gal. 5.17 Therefore ordinarily the arguments against the wayes of God have beene drawne from politique or carnall interests Ieroboam will not worship at Ierusalem for feare least Israel revolt to the house of David 1 Kings 12.27 Amos must not prophesie against the Idolatry of Israel for the Land is not able to beare all his words Amos 7.10 The Jewes conclude Christ must not be let alone lest the Romanes come and take away their place and Nation Rom. 11.48 Demetrius and the Craftsmen will by no meanes have Diana spoken against because by making shrines for her they got their wealth Act. 19.24 25. Corruption will close with Religion a great way and heare gladly and doe many things willingly and part with much to escape damnation but there is a particular point of rigor and strictnesse in every unregenerate mans case which when it is set on close upon him causeth him to stumble and to be offended and to break the treaty The Hypocrites in the Prophet will give rammes and rivers of oyle and the first borne of their body for the sinne of their soule but to doe justly to love mercy to walke humbly with God to doe away the treasures of wickednesse the scant measure the bagge of deceitfull weights violence lies circumvention the statutes of Omri or the Counsels of the house of Ahab durus sermo this is intollerable they will rather venture smiting and desolation then bee held to so severe termes Mich. 6.6 16. The young man will come to Christ yea runne to him and kneele and desire instruction touching the way to eternall life and walk with much care in observation of the Commandments but if hee must part with all and in stead of great possessions take up a Crosse and follow Christ and fare as hee fared durus sermo this is indeed a hard saying he that came running went away grieving and displeased and upon this one point doth hee and Christ part Mark 10.17.22 Herod will heare Iohn gladly and doe many things and observe and reverence him as a just and holy man but in the case of Herodias hee must be excus'd upon this issue doth hee and Salvation shake hands Mark 6.20 27. This is the difference betweene Hypocriticall and sincere conversion that goes farre and parts with much and proceedes to almost but when it comes to the very turning point and ultimate act of Regeneration hee then playes the part of an unwise sonne and stayes in the place of the breaking forth of children Hos. 13.13 as a foolish Merchant who in a rich bargaine of a thousand pound breaks upon a difference of twenty shillings but the other is contented to part with all to suffer the lâ—sse of All to carry on the Treaty to a full and finall conclusion to have All the Armour of the strong man taken from him that Christ may divide the spoiles Luke 11.22 Psal. 119.128 to doe the hardest duties if they bee commanded Gen. 22.3 Thirdly the searching convincing and penetrating quality which is in the Word is a great matter of offence unto wicked men when it cuts them to the heart as Stephens Sermon did his hearers Act. 7.54 Light is of a discovering and manifesting property Eph. 5.13 and for that reason is hated by every one that doth evill John 3.20 for though the pleasure of sinne unto a wicked man be sweet yet there is bitternesse in the root and bottome of it hee who loves to enjoy the pleasure cannot endure to heare of the guilt Now the worke of the Word is to take men in their owne heart Ezek. 14.5 to make manifest to a man the secrets of his owne heart 1 Cor. 14.25 to pierce like arrowes the hearts of Gods enemies Psal. 45.5 to divide asunder the soule and spirits the joynts and marrow and to be a discerner of the thoughts and intents of the heart Hebrewes 4.12 Esay 49.2 This Act of discovery cannot but exceedingly gaul the spirits of wicked men it is like the voice of God unto Adam in Paradise Adam where art thou or like the voice of Ahijah to the wife of Ieroboam 1 King 14.6 I am sent unto thee with heavy tidings Fourthly the plainnesse and simplicity of the Gospel is likewise matter of offence to these men 2 Cor. 10.10 and that partly upon the preceding reason for the more plaine the Word is the more immediate accesse it hath unto the conscience and operation upon it So much as is meerly humane elegancy finenesse of wit and delicacy of expression doth oftentimes stop at fancy and take that up as the body of Asahel caused the passers by to stand still and gaze 2 Sam. 2.23 And wickked men can bee contented to admit the Word any whither so they can keep it out of their conscience which is the only proper subject of it 2 Cor. 4.2 When I heare men magnifie quaint and polite discourses in the ministry of the word and speak against Sermons that are plaine and wholesome I look upon it not so much as an Act of pride though the wisedome of the flesh is very apt to scorne the simplicity of the Gospel but indeed as an act of feare and cowardize because where all other externall trimmings and dresses are wanting to tickle the fancy there the Word hath the more downright and sad operation upon the conscience and must consequently the more startle and terrifie Fifthly the great difficulty and indeed impossibility of obeying it in the strictnesse and rigor of it is another ground of scandall that God in his Word should command men to doe that which indeed cannot be done this was matter of astonishment to the Disciples themselves when our Saviour told them that it was easier for a Camell to goe through the eye of a needle then for a Rich man to enter into the Kingdome of God Mark 10.25 This was the cavill of the disputant in the Apostle against the counsels of God Why doth he yet find fault if hee harden whom he will why doth he complaine of our hardnesse which it is impossible for us to prevent because none can resist his will Rom. 9.1 Now to this scandall we answer first That the Law of God was not originally nor is
it intrinsecally or in the nature of the thing impossible but accidentally and by reason of naturall corruption which is enmity against it a burthen may be very portable in it selfe which he who is a creeple is not able to beare the defect is not in the Law but in us Rom. 8.3 Secondly that of this Impossibility there may be made a most excellent use that being convinced of impotency in our selves we may have recourse to the perfect obedience and righteousnesse of Christ to pardon all our violations of it Gal. 3.21 24. Thirdly being regenerated and endued with the spirit of Christ the Law becomes Evangelically possible unto us againe yea not onely possibly but sweet and easie Rom. 7.22 1 Ioh. 5.2 Ma. 11.30 Though impossible to the purpose of Iustification and legall Covenant which requireth perfection of obedience under paine of the Curse Gal. 3.10 in which sense it is a yoake which cannot bee born Act. 15.10 A Commandement which cannot be endured Heb. 12.20 yet possible to the purpose of acceptation of our services done in the obedience of it The spirituall part of them being presented by the intercession and the carnall defects covered by the righteousnesse of Christ in whom the father is alwayes well pleased Fourthly if any wicked man presume to harden himselfe in the practice of sinnes under this pretence that it is impossible for him to avoid them because God hardneth whom he will Though the Apostolicall increpation be Answer sufficient Who art thou that replyest against God yet he must further know that he is not onely hardned judicially by the sentence of God but most willingly also by his owne stubborne love of sinne and giving himselfe over unto greedinesse in sinning and thereby doth actively bring upon himselfe those indispositions unto duty so that the Law being impossible to be performed by him is indeed no other then hee would himselfe have it to be as bearing an active enmity and antipathy unto it Sixthly The mercy and Free-grace of God in the promises is unto wicked men an occasion of stumbling while they turn it into lasciviousnesse and continue in sinne that grace may abound Rom. 6.1 Iud. ver 4. and venture to make work for the blood of Christ not being led by the goodnesse of God unto repentance but hardning themselves in impenitency because God is good Rom. 2.4 There is not any thing at which wicked men doe more ordinarily stumble then at mercy as gluttons surfet most upon the greatest dainties venturing upon this ground to goe on in sinne because they cannot out-sinne mercy and to put off repentance from day to day because they are still under the offers of mercy making mercy not a sanctuary unto which to fly from sinne but a sanctuary to protect and countenance sinne and so by profane and desperate presumption turning the very mercy of God into a judgement and savour of death unto themselves Deut. 29.19 20. Num. 15.30 pretending liberty from sinne that they may continue in it and abuse God by his owne gifts Lastly the threatnings of God set forth in his Word and executed in his judgements upon wicked men are great occasions of stumbling unto them when they are not thereby with Manasses humbled under Gods mighty hand but with Pharoah hardned the more in their stubbornnesse against him There is such desperate wickednesse in the hearts of some men that they can even sit down and rest in the resolutions of perishing resolving to enjoy the pleasures of sinne while they may To morrow we shall dye therefore in the meane time let us eat and drink 1 Cor. 5.32 This evill is of the Lord why should we wait for the Lord any longer 2 Kings 6.33 There are three men in the Scripture that have a speciall brand or marke of ignominy set upon them Cain Dathan and Ahaz The Lord set a mark upon Cain Gen. 4.15 This is that Dathan and this is that Ahaz Num. 26.9 2. Chron. 28.22 and if we examine the reasons we shall finde that the sinne of stubbornnesse had a speciall hand in it Cains Offering was not accepted upon this he grew wroth and sullen and stubborn against Gods gentle warning and slew his brother Dathan and his Companions sent for by Moses return a proud and stubborn answer we will not come up we will not come up Ahaz greatly distressed by the King of Syria by the Edomites by the Philistimes by the Assyrian and in the midst of all this distresse stubborn still and trespassing more against the Lord. It is one of the saddest symptomes in the World for a man or a Nation not to be humbled under the correcting hand of God but like an anvile to grow harder under blowes and a most sure argument that God will not give over but goe on to multiply his judgements still for he will overcome when hee judgeth and therefore will judge till he overcome In Musicall Notes there are but eight degrees and then the same returnes againe and Philosophers when they distinguish degrees in qualities doe usually make the eighth degree to be the highest but in the wrath of God against those who impenitently and stubbornly stand out against his judgements wee shall finde no fewer then eight and twenty degrees threatned by God himselfe I will punish seven times more and yet seven times more and againe seven time more and once more seven times more for your sinnes Levit. 26.18 21 24 28. thus wicked men doe not only stumble at the Word by way of scandall but also 2. By way of Ruine because they are sure in the conclusion to be destroyed by it for the rock stands still the ship only is broken that dasheth against it Gods Word is and will be too hard for the pride of men the more they resist it the mightier will it appeare in their condemnation The weak corn which yeelds to the wind is not harmed by it but the proud Oake which resists it is many times broken in pieces The soule which submits to the Word is saved by it the soule which rebels against it is sure to perish Therefore since the Word comes not to any man in vaine but returnes glory to God either in his conversion or in his hardning It greatly concerneth every man to come unto it with meek penitent docile tractable believing obedient resolutions and to consider how vaine and desperate a thing it is for a Potsherd to strive with a rod of Iron for the pride wrath of man to give a chalenge to the justice and power of God for briars and thornes to set themselves in battell against fire As our God is a consuming fire himselfe so his law is a fiery Law Deut. 33.2 his word in the mouths of his Ministers a fire Ier. 5.14.23.29 If we be gold it will purge us if thorns it will devour feed upon us This is the condemnation saith our Saviour That light is come