acquainted with our own sicknesse to see our face in the glasse of the law to consider how odious it renders us to God how desperately miserable in our selves The deeper the sense of misery the higher the estimation of mercy When the Apostle looked on himselfe as the cheif of sinners then he accounted it a saying worthy of all Acceptation that Christ Iesus came into the world to save sinners 1. Tim. 1.15 Till we be sicke and weary we shall not looke after a Physician to heale and ease us Matth. 9.12.11 28. till we be pricked in our hearts we shall not be hasty to enquire after the means of Salvation Acts 2.37 Though the proclamation of pardon be made to All that will Revel 22.17 Yet none are willing till they be brought to extreamities as men cast not their goods into the sea till they see they must perish themselves if they doe not Some men must be bound before they can be cured All that God doth to us in conversion he doth most freely but a gift is not a gift till it be received Rom. 5.17 Iohn 1.12 and we naturally refuse and reject Christ when he is offered Isay. 53.3 Iohn 1.11 because he is not offered but upon these termes that we deny our selves and take up a Crosse and follow him Therefore we must be wrought upon by some terrour or other 2 Cor. 5.11 When we finde the wrath of God abiding upon us and our souls shut under it as in a prison Iohn 3.36 Gal. 3.22 and the fire of it working and boyling like poison in our consciences then we shal value mercie and cry for it as the Prophet doth Heale me O Lord and I shall be healed Save me and I shall be saved for thou art my prayse Jer. 17.14 Things necessary are never valued to their uttermost but in extremities When there is a great famine in Samaria an Asses head which at another time is thrown out for carrion wil be more worth then in a plentifull season the whole body of an Oxe Nay hunger shal in such a case overvote nature and devour the very tender love of a mother the life of a childe shall not be so deare to the heart as his flesh to the belly of a pined parent 2 King 6 25 28. As soone as a man findes a shipwrack a famine a hell in his soul till Christ save feed deliver it immediately Christ will be the desire of that soule and nothing in Heaven or earth valued in comparison of him Then that which was esteemed the foolishnesse of preaching before shall be counted the power of God and the wisdom of God then every one of Christs ordinances which are the waters of the Temple for the healing of the Sea that is of many people Ezek. 47.8 and the Leaves of the Tree of Life which are for the healing of the Nations Revel 22.2 and the streames of that Fountaine which is opened in Israel for sin and for uncleannesse Zach. 13.1 and the wings of the Sun of righteousnesse whereby he conveyeth healing to his Church Mal. 3 2. shall be esteemed as indeed they are the Riches the Glory the Treasure the feast the physick the salvation of such a soule Rom. 11.12 Ephes. 3.8 2 Cor. 3.8.11 2 Cor. 4.6.7 Isai. 25.6 Revel 19.9 Luke 4.18 Hebr. 2.3 Iames 1.21 Iohn 12.50 Acts 28.28 And a man will waite on them with as much diligence and attention as ever the impotent people did at the poole of Bethesda when the Angel stirred the water and endure the healing severity of them not onely with patience but with love and thankfulnesse suffer reason to be captivated Wil to be crossed high imaginations to be cast down every thought to be subdued conscience to be searched heart to be purged lust to be cut off and mortified in all things will such a sick soul be contented to be dieted restrained and ordered by the Counsell of this heavenly Physician It is here next to be noted that God promiseth to heale their Back-slidings The word imports a departing from God or a turning away againe It is quite contrary in the formall nature of it unto faith and Repentance and implies that which the Apostle calls a Repenting of Repentance 2 Cor. 7.10 By faith we come to Christ John 6.37 and cleave to him and lay hold upon him Heb. 6.18 Isay. 5â— 2.6 but by this we depart and draw back from him and let him goe Heb. 10.38.39 By the one we prize Christ as infinitely precious and his ways as holy and good Phil. 3.8 2 Pet. 1 4. by the other we vilifie and set them at nought stumble at them as wayes that doe not profit Matth. 21.42 Acts 4.11 1 Pet. 2.7 8. Iob. 21.14.15 For a man having approved of Gods wayes and entred into covenant with him after this to goe from his word and fling up his bargaine and start aside like a deceitfull bow of all other dispositions of the Soule this is one of the worst to deale with our sinnes as Israel did with their servants Ier. 34.10 11. dismisse them and then take them again It is the sad fruit of an evil and unbeleeving heart Heb. 3.12 a And God threatneth such persons to leade them forth with the workers of iniquity Psal. 125.5 as cattell are led to slaughter or malefactours to execution And yet we here see God promiseth Healing unto such sinners For understanding whereof we are to know that there is a Twofold Apostacy The one out of Impotency of Affection and prevalency of lust drawing the heart to look towards the old pleasures thereof againe and it is a Recidivatton or Relapse into a former sinfull condition out of forgetfulness and falsness of heart for want of the fear of God to ballance the conscience and to fix and unite the heart unto him Which was the frequent sin of Israel to make many promises and Covenants unto God and to break them as fast Iudg. 2.18.19 Psal. 106.7 8 9.12 13. And this falling from our first love growing cold and slack in duty breaking our engagements unto God and returning again to folly though it be like a Relapse after a disease exceeding dangerous yet God is sometimes pleased to forgive and heal it The other kind of Apostacy is proud and malicious when after the Tast of the good word of God and the powers of the world to come men set themselves to hate oppose persecute Godliness to do despight to the spirit of grace to fling off the holy strictness of Christs yoake to swel against the searching power of his word to trample upon the blood of the Covenant and when they know the spiritualness and holiness of Gods wayes the innocency and piety of his servants doe yet notwithstanding set themselves against them for that reason though under other pretences This is not a weak but a wilful and if I may so speak a strong and a stubborn Apostaâ—y A sin which wholly hardneth the heart against
Repentance and by consequence is incurable To speak against the Son of man that is against the doctrine Disciples ways servants of Christ looking on him only as a man the leader of a Sect as master of a new way which was Pauls notion of Christ and Christian Religion when he persecuted it and for which cause he found mercy for had he done that knowingly which he did ignorantly it had been a sin uncapable of mercy Acts 26.9 1 Tim. 1.13 thus to sin is a blasphemy that may be pardoned but to speake against the Spirit that is to oppose and persecute the doctrine worship ways servants of Christ knowing them and acknowledging in them a spiritual Holiness and eo nomine to do it so that the formal motive of malice against them is the power and lustre of that spirit which appeareth in them and the formal principle of it neither ignorance nor self-ends but very wilfulness and Immediate malignity Woe be to that man whose natural enmity and antipathie against Godliness do ever swel to so great and daring an height It shall not be forgiven him neither in this world nor in the world to come Matth. 12.32 That is say some neither in the time of life nor in the point or moment of death which translates them unto the world to come Others not in this life by Iustification nor in the world to come by consummate Redemption and publick judiciary absolution in the last day which is therefore called the Day of Redemption in which men are said to finde mercy of the Lord Ephes. 4.30 2 Tim. 1.18 For that which is here done in the Conscience by the ministery of the Word and efficacy of the Spirit shall be then publickly and judicially pronounced by Christs own mouth before Angels and men 2 Cor. 5.10 Others Shall not be forgiven that is shall be plagued and punished both in this life and in that to come Give me leave to add what I have conceived of the meaning of this place though no way condemning the Expositions of so great and learned men I take it By This world we may understand the Church which then was of the Iews or the present age which our Saviour Christ then lived in It is not I think insolent in the Scripture for the words Age or World to be sometimes restrained to the Church Now as Israel was God's First-born and the first fruits of his increase Exod. 4.22 Ierem. 31.9 Ier. 2.3 So the Church of Israel is called the Church of the First-born Hebr. 12.23 and the first Tabernacle and a worldly Sanctuary Hebr. 9.1.8 and Ierusalem that now is Gal. 4.25 And then by the World to come we are to understand the Christian Church afterwards to be planted for so frequently in Scripture is the Evangelical Church called the World to come and the last dayes and the ends of the world and the things thereunto belonging Things to come which had been hidden from former ages and generations and were by the ministery of the Apostles made known unto the Church in their time which the Prophets and righteâ—us men of the former ages did not see nor attain unto Thus it is said In these last dayes God hath spoken to us by his Son Heb. 1.1 And Unto Angels he did not put in subjection the world to come Heb. 2.5 and Christ was made an high Priest of good things to come Heb. 9.11 and The Law had a shadow of good things to come Heb. 10.1 and the times of the Gospel are called Ages to come Ephes. 2.7 and the ends of the world 1 Cor. 10.11 Thus legal and Evangelical dispensations are usually distinguished by the names of Times past and the last dayes or times to come Hebr. 1.1 Ephes. 3.9 10. Colos. 1.25 26. The one an Earthly and Temporary the other an Heavenly and abiding administration and so the Septuagint render the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 9.5 Everlasting Father which is one of the Names of Christ by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father of the world to come The meaning then of the place seems to be this That sinnes of high and desperate presumption committed maliciously against known light and against the evidence of Gods Spirit as they had no Sacrifice or expiation allowed for them in the former world or state of the Iewish Church but they who in that manner despised Moses and his Law though delivered but by Angels died without mercy Numb 15.27 30 31. Hebr. 2.2 3 3. so in the World to come or in the Evangelicall Church though grace should therein be more abundantly discovered and administred unto men yet the same Law should continue stil as we finde it did Hebr. 2.2 3 4 5. Hebr. 6.4 5 6. Hebr. 10.26 27 28. neither the open enemies of Christ in the one nor the false professors of Christ in the other committing this sin should be capable of pardon This doctrine of Apostacy or Back-sliding is worthy of a more large explication but having handled it formerly on Hebr. 3.12 I shall add but two words more First that we should beware above all other sins of this of falling in soul as old Eli did in body backward and so hazarding our salvation if once we have shaken hands with sin never take acquaintance with it any more but say as Israel here What have I to do any more with Idols The Church should be like Mount Sion that cannot be moved It is a sad and sick temper of a Church to tosse from one side to another and then especially when she should be healed to be carried about with every winde Secondly We should not be so terrified by any sin which our soul mourns and labours under and our heart turneth from as thereby to be withheld from going to the Physician for pardon and healing Had he not great power and mercy did he not love freely without respect of persons and pardon freely without respect of sins wee might then be affraid of going to him but when he extendeth forgivenesse to all kindes iniquity transgression sin Exod. 34.6 and hath actually pardoned the greatest sinners Manasses Mary Madalen Paul Publicans harlots backsliders we should though not presume hereupon to turn Gods mercy into poyson and his grace into wantonness for mercy it self will not save those sinners that hold fast sin and will not forsake it yet take heed of despairing or entertaining low thoughts of the love and mercy of God for such examples as these are set forth for the incouragement of all that shall ever beleeve unto eternall life 1 Tim. 1.16 And the thoughts and wayes which God hath to pardon sin are above our thoughts and wayes whereby we look on them in their guilt and greatnesse many times as unpardonable and therefore are fit matter for our faith even against sense to beleeve and rely upon Isa. 55.57 58. Now followeth the Fountain of this Mercy I will leve them freely Gods love is
it and of the frequent decayes and abatements of the grace of God in us 12. By prayer and faith get a heart fixed upon God 13. Great comfort that our conversion and obedience dependeth on the power of God This no ground of supine neglect of duties for grace so worketh in us as that it disposeth us unto working the means being decreed as well as the end 14. Other mens wills are in Gods keeping He the author and orderer of our troubles 15. Repentance breaks off sin and makes haste out of it 16. God heareth onely penitents Our persons accepted before our prayers A wicked man may pray a prayer of nature not of faith Two wills in prayer Ours and Gods when a wicked man prayes for mercy he prayes against Gods will when for grace against his own 17. When we pray for outward things our aimes must be spirituall The way to have all our other ends is to make God our chiefe end 18. Prayer the Key of obedience The principles of service are the fruits of prayer 19. Words Ammunition against Armes that way as prayer goes God goes 20. Sound conversion engageth Gods protection and yeeldeth comfort in all conditions of life Sermon VII Sect. 1. THe seal of the Prophets Doctrine Interrogation denying wishing demonstrating awakening 2. In spirituall things mentall knowledge seconded with practicall wisdome 3. The wayes of the Lord his providence his precepts 4. Few men wise to salvation 5. The weaker part more then the wiser The word a sweet savour to 〈…〉 singularity sinfull pious singularity necessary 6. 〈…〉 pondreth all Gods wayes Wisdome particular geneâ—all 7. Wicked mâ—n shape their own end and apply sinfull means by a sinfull wisdome unto it God only the last end of righteous men 8. All wisdome is for obtaining of good avoiding of evill The excellency of every thing in Beauty Vse 9. Wisdome of Angels conversant about the Word Scripture the best Counsellor The plenitude thereof The pernicious influence of corrupt doctrines upon the present state of the Church 10. Twofold knowledge of judgements and blessings 11. The rectitude of Gods wayes in their equity and reason ablenesse their perfect harmony their directnesse to their end their conformity to the will of God their plainnesse and perspicuity 12. We are apt to pick quarrels at the Word 13. Wicked men set up their wills against Gods and invent distinctions to reconcile Gods will to theirs 14. Ministers may not stamp Gods mark on doctrines of humane invention nor superinduce any thing upon the Scripture People have a judgement of discretion to try the spirit 15. Obedience the end of the Ministry Ordinances not obeyed ripen and increase sin and hasten judgements 16. None but righteous men will obey the Word Every wicked man doth in some thing or other gainsay the truth 17. The right wayes of the Lord are unto wicked men matter of scandall 18. They stumble at the profoundnesse of the Word as being above reason 19. At the the strictnesse of it as being against their peruliar lust 20. At To the seraching power and simplicity of the Gospell 21. At impossibility of fulfilling the law which is but accidentall To ergenerate men the Law is Evangelically possible Wicked men hardened willingly as well as judicially 22. At the grace of the word by presumption at the threatnings and judgements of it by stubbornnesse 23. Wicked men stumble at the word not only unto scandall but unto ruine The First SERMON UPON HOSEA Chap. 14. Vers. 1 2. HOSEA 14.1 2. O Israel return unto the Lord thy God 〈…〉 hast fallen by thine iniquity Take with you words and turn to the Lord say unto him Take away all iniquity and receive us graciously or give good so will we render the 〈◊〉 of our lips THe blessing of Ephraim was according to his name Fruitfulness The fruitfulness of the Earth a bough by a well and the fruitfulness of the womb and of the brests Gen. 49.22.25 Deut. 2â— 1â— 17. Contrary unto which two blessings 〈…〉 in our Prophet two Iudgments threatned against him for his sins chap. 13 15 16. Though he be fruitful amongst his brethren an East wind shall come the wind of the Lord shall come up from the Wilderness and his spring shall become dry and his fountain shall be dryed up he shall spoil the treasure of all pleasant vessels Samaria shall become desolate for she hath rebelled against her God they shal fall by the Sword their Infants shal be dashed in pieces and their women with child shall be ript up And throughout the whole Prophecy if you read and observe it you will find the Judgments of God against Ephraim to be expressed by weeds emptiness barrenness dryness of roots of fruits of branches of springs and by a curse upon their Children as on the other side the blessing here in this Chapter renewed unto Ephraim repenting are all expressed by Metaphors of fruitfulness ver 5 6 7 〈…〉 two woful Iudgments against the fruitfulness of their springs and the fruitfulness of their wombs by the desolations of a bloody sword our Prophet taketh occasion once more for all to awaken and drive them to a timely repentance that so they may recover the blessing of their name Ephraim may be Ephraim again a plentiful a fruitful a flourishing people That when Gods Iudgments are in the earth they would then at least set themselves to learn righteousness that they may wash their feet in the blood of the wicked Of all Nations under Heaven this Land of ours hath had the blessing of Ephraim upon it fruitfulness of the Earth abundaâ—â—e of plenty fruitfulness of the womb abundance of people But our misery is that the abundance of our sins hath mightily outvied the abundance both of our plenty and of our people sins too too paralel to those of Ephraim if you will but read this Prophet and compare the behaviours of this Nation with him And this parity of sins hath no doubt called upon God for a parity of judgments It is but a very little while since the Lord seemed to call for a North-wind as he doth here for an East-wind two Armies there met ready to look one another in the Face but his heart turned his repentings were kindled he would not give up Ephraim then He seems once more to be drawing of a Sword and having in vain hewed us by his Prophets as he complains chap. 6.5 to try whether hewing us by his Iudgments will work upon us So that now thouâ—â— I must read my Text O Israel yet I must apply it O England Return unto the Lord thy God for thou hast fallen by thine iniquity Take with you words c. The whole Context containeth two general parts An Invitation unto Repentance Vers. 1. And an Institution how to perform it in the two verses following Before we come to the particulars of the Invitation let us first briefly observe That in the midst of Iudgments
after Ier. 30.17 Paul thought low thoughts of the world and the world thought as basely of him The world saith he is crucified unto me and I unto the world Gal. 6.14 Before conversion the world is an Egypt unto us a place of Bondage After Conversion It is a Wildernesse unto us a place of Emptinesse and Temptations Secondly the Backwardnesse of man towards grace we goe not to God till we are brought to extremities and all other Helpes faile us The poore Prodigall never thought of looking after a Father till he found himselfe in a fatherlesse condition and utterly destitute of all reliefe Luke 15.17 18. Thirdly the right disposition and preparation unto mercie which is to be an Orphan destitute of all selfe-confidence and broken off from all other comforts When the poore and needy seeketh water and there is none I the Lord will helpe him Isai. 41.17 God will repent for his people when he seeth that their power is gone Deut. 32.36 when there is dignus vindice nodus an extremity fitt for divine power to interpose Christ is set forth as a Physician which supposeth sicknesse as a fountaine which supposeth uncleanesse as meate which supposeth emptinesse as cloathing which supposeth nakednesse He never finds us till we are lost sheep when we have lost all then we are fit to follow him and not before Fourthly The Roots of true Repentance Nos pupilli Tu misericors The sence of want and emptinesse in our selves the apprehension of favour and mercy in God Conviction of sinne in us and of righteousnesse in him Iohn 16.9 10. Of crookednesse in us and of glory in him Isay. 40.4 5. Hereby roome is made for the entertainment of mercy where sinne abouds grace will more abound and the more the soule findes it selfe exceeding miserable the more will the mercy of God appeare exceeding mercifull Rom. 5.20 and hereby God sheweth his wisedome in the seasonable dispencing of mercy then when we are in greatest extremity As fire is hottest in the coldest weather God delights to be seene in the mount at the grave to have his way in the sea and his paths in the deepe waters Mercies are never so sweet as when they are seasonable and never so seasonable as in the very turning and criticall point when miserie weighs down and nothing but mercie turns the scale This teacheth us how to fit our selves for the mercy of God namely to finde our selves destitute of all inward or outward comfort and to seek for â—tonely there Beggers doe not put on Scarlet but ragges to prevaile with men for reliefe As Benhadad servants put on Ropes when they would beg mercy of the King of Israel In a shipwrack a man will not load him with money chaines treasure rich apparell but commit himselfe to the Sea naked and esteeme it mercy enough to have Tabulam post naufragium one poore plank to carry him to the shore It is not exaltation enough unto Ioseph except hee be taken out of a prison unto honour Secondly we should not be broken with diffidence or distrust in times of trouble but remember it is the condition of the Church to be an Orphâ—n It is the way whereby Moses became to be the son of Pharaohs daughter when his owne Parents durst not owne him the mercy of a Prince found him out to advance him and when he was nearest unto perishing he was nearest unto honour In the civill Law we finde provision made for such as were cast out and exposed to the wide world some Hospitals to entertaine them some liberties to comfort and compensate their trouble And a like care we finde in Christ The Jewes had no sooner cast the man that was borne blinde out whose Parents durst not be seen in his cause for feare of the like usage but the mercy of Christ presently found him and bestowed comfort upon him Iohn 9.35 This is the true David unto whom all helplesse persons that are in distresse in debt in bitternesse of soul may resort and finde entertainment 1 Sam. 22.2 Lastly we should learne to behave our selves as Pupils under such a Guardian to be sensible of our infancy minority disability to order or direct our owne waies and so deny our selves and not leane on our owne wisedom to be sensible how this condition exposeth us to the injuries of strangers for because we are called out of the world therefore the world hateth us and so to be vigilant over our waies and not trust our selves alone in the hands of temptation nor wander from our Guardian but alwaies to yeeld unto his wisdome and guidance Lastly to comfort our selves in this that while we are in our minority we are under the mercy of a father A mercy of Conservation by his providence giving us all good things richly to enjoy even all things necessary unto life and godlinesse A mercy of protection defending us by his power from all evill A mercy of Education and instruction teaching us by his Word and Spirit A mercy of Communion many waies familiarly conversing with us and manifesting himselfe unto us A mercy of guidance and government by the laws of his family A mercy of discipline sitting us by fatherly chastisements for those further honours and imployments he will advance us unto and when our minority is over we once are come to a perfect man we shall then be actually admitted unto that inheritance immortall invisible and that fadeth not away which the same mercy at first purchased and now prepareth and reserveth for us Now it followeth Verse 4. I will heale their back-sliding I will love them freely for mine anger is turned away from him In the former words we have considered both Israels Petition in time of trouble and the Promise and Covenant which thereupon they binde themselves in In these and the consequent words unto the end of the 8. verse we have the gracious answer of God to both promising â—oth in his free love to grant their petition and by his frâ—e grace to enable them unto the performance of the Covenant which they had made The Petition consisted of two parts 1. That God would take away all iniquity 2 That he would doe them good or receive them graciously To both these God giveth them a full and a gracious answer 1. That he will take away all iniquitie by Healing their back-sliding 2 That he would doe them good and heape all manner of blâ—ssings upon them which are expressed by the various metaphors of fruitfulnesse opposite to the contrary exprâ—ssions of judgement in former parts of the prophecie I will heale their back sliding This is one of the names by which God is pleased to make himsele knowne unto his people I am the Lord that healeth thee Exod. 15.26 and returne O Back-sliding children and I will heale your back-slidings Jer. 3.22 Now God Healeth sin four manner of waies First By a gratious Pardon burying covering not imputing them unto us So it
Thus we have taken a view of the Patient Sick weake pained consumed deformed wounded and sore bruised without power or help at home without friends abroad no sense of danger no desire of change patient of his disease impatient of his cure but one meanes in the world to helpe him and he unable to procure it and being offered to him unwilling to entertaine it who can expect after all this but to hear the knell ring and to see the grave opened for such a sick person as this Now let us take a view of the Physician Surely an ordinary one would be so farre from visiting such a Patient that in so desperate a condition as this he would quite forsake him As their use is to leave their Patients when they lie a dying Here then observe the singular goodnesse of this physician First though other Physicians judge of the disease when it is brought unto them yet the Patient first feels it and complaines of it himselfe but this Physician giveth the Patient the very feeling of his disease and is faine to take notice of that as well as to minister the cure He went on frowardly in the way of his heart saith the Lord and pleased himself in his owne ill condition I have seene his way and will heale him Isay. 57 17.18 Secondly other Patients send for the Physician and use many intreaties to be visited and undertaken by him Here the Physician comes unsent for and intreates the sick person to be healed The world is undone by falling off from God and yet God is the first that begins the reconciliation and the stick of it is â—n the world and not in him and therefore there is a great Emphasis in the Apostles expression God was in Christ reconciling the world to himself not himself unto the world He intreats us to be reconciled 2 Cor. 5.19.20 He is found of them that sought him not Isai. 65.1 and his office is not onely to save but to seeke that which was lost Thirdly other Physicians are well used and entertained with respect and honour but our Patient here neglects and misuseth his Physician falls from him betakes himself unto Mountebanks and Physicians of no value yet he insists on his mercy and comes when he is forsaken when he is repelled I have spread out my hands all the day unto a Rebellious people Isai. 65.2 Fourthly other Physicians have usually ample and honourable rewards for the attendance they give but this Physician comes onely out of love heales freely nay is bountifull to his Patient doth not onely heale him but bestows gifts upon him gives the visit gives the physick sends the ministers and servants who watch keep the Patient Lastly other Physicians prescribe a bitter potion for the sick person to take this Physician drinketh of the bitterest himself others prescribe the sore to be launced this Physician is wounded and smitten himself others order the Patient to bleed here the physician bleeds himselfe yea he is not onely the Physician but the Physick and gives himselfe his own flesh his own blood for a purgative a cordiall a plaister to the soul of his Patient Dies himselfe that his Patient may live and by his stripes we are healed Isai. 53.5 We should from all this learne First to admire the unsearchable Riches of the mercy of our God who is pleased in our misery to prevent us with goodnesse and when we neither felt our disease nor desired a remedy is pleased to convince us of our sinnes Thou hast fallen by thine iniquity To invite us to repentance O Israel returne unto the Lord thy God To put words into our mouth and to draw our petition for us Take with you words and say unto him take away all iniquity c. To furnish us with arguments we are fatherlesse thou art mercifull To incourage us with promises I will heale I will love To give us his Ministers to proclaime and his Spirit to apply these mercies unto us If he did not convince us that iniquity would be a downfall and a ruine unto us Ezek. 18.30 we should hold it fast and be pleased with our disease like a mad man that quarrels with his cure and had rather continue mad then be healed Ioh. 3.19 20 21. If being convinced he did not invite us to repentance we should run away from him as Adam did No man loves to be in the company of an Enemy much lesse when that enemy is a Iudge They have turned their back unto me and not their face Jer. 2.27 Adam will hide himselfe from the presence of the Lord Gen. 3.8 and Cain will goe out from the presence of the Lord Gen. 4.16 Guilt cannot looke upon Majestie stubble dares not come neere the fire If we be in our sins we cannot stand before God Ezra 9.15 If being invited he did not put words into our mouthes we should not know what to say unto him We know not wherwith to come before the Lord or to bow before the high God if he do not shew us what is good Mic. 6.6 8. Where God is the Judge who cannot be mocked or deceived who knoweth all things and if our heart condemne us he is greater then our heart and where ever we hide can finde us out and make our sinne to finde us too Gal. 6.7 1 Iohn 3.20 Num. 32.23 where I say this God is the Judge there guilt stoppeth the mouth maketh the sinner speechlesse Matth. 22.12 Rom. 3.19 Nay the best of us know not what to pray as we ought except the Spirit be pleased to help our infirmities Rom. 8.26 When we are taught what to say If God do not withdraw his anger we shall never be able to reason with him Iob. 9.13 14. Withdraw thine hand from me let not thy dread make me afraide then I will answer then I will speak Job 13.21 22. If he doe not reveal mercie if he doe not promise love or healing if he do not make it appeare that he is a God that heareth prayers flesh will not dare to come neere unto him 2. Sam. 7.27 We can never pray till we can cry Abba father we can never call unto him but in the multitude of his mercies As the earth is shut and bound up by frost and cold and putteth not forth her pretious fruits till the warmth and heat of the Summer call them out so the heart under the cold affections of feare and guilt under the darke apprehensions of wrath and judgement is so contracted that it knows not to draw neere to God but when mercie shines when the love of God is shed abroade in it then also is the heart it selfe shed abroade and enlarged to powre out it self unto God Even when distressed sinners pray their prayer proceeds from apprehensions of mercy for prayer is the childe of faith Rom. 10.14 Iaâ— 5.15 and the object of faith is mercy Secondly The way to prize this mercie is to grow
answers him farre beyond his petition assuring him that the same very day he should be with him in Paradise Luk. 23.42 43. The poore man at the gate of the Temple beg'd for nothing of Peter and Iohn but a small alms but they gave him an answer to his request far more worth then any other alms could be namely such an alms as caused him to stand in need of alms no longer restored him in the name of Christ unto sound strength that he walked and leaped and praised God Act. 3.6 In like manner doth God answer the prayers of his people not alwayes it may be in the kinde and to the expresse will of him that asketh but for the letâ—er and consequently more to his will then himself expressed Secondly This should encourage us in prayer to begge for an answer not according to the defect and narrownesse of our owâ— lowe conceptions but according to the fulnesse of Gods own abundant mercies It would not please one of us if a beggar should ask of us gold or jewels silke or dainties wee would esteeme such a petitioner fuller of pride and impudence then of want But God delights to have his people begge great things of him to implore the performance of exceeding great and precious promises 2 Pet. 1. â— to pâ—â—y for a share in the unsearchable riches of Christ to know things which passe knowledge and to be filled with the â—ulnesse of God Ephes. 3.8 18 16 to ask things which eye hath not seen nor eâ—re heard nor hath entred into the heart of man to conceive 1 Cor. 2.9 to ask not as beggers onely for an Almes but as children for an inheritance Rom. 8.15 17 â—3 Gal. 4.6 7. not to ask some thing or a few things but in every thing to lâ—t our requests be made known unto God Phil. 4.6 because with Christ he giveth us freely all things Rom. 8 3â— even all things richly to enjoy 1 Tim. 6. â—7 As Alexander the Great was well pleased with Anaxarchus the Philosopher when he desired an hundred talents of his Treasurer He doth well sâ—ith he in asking it and understands his friend aright who hath one both able and willing to give him so great a gift God allows his children a spirituall and heavenly ambition to covet earnestly the best gifts 1 Cor. 12.31 to aspire unto a kingdome and accordingly to put up great and honourable requests unto him To think what great things Christ hath purchased what great things God hath promised and proposed to us and to regulate our prayers more by the merits and riches of Christ and by the greatnesse of Gods mercies then by those apprehensions which we cannot but have of our own unworthinesse Now next from the particulars of the Text thoguh many particular observations might be raised yet I shall reduce them unto one generall which may comprehend the particulars namely That whom God loves and pardons upon them he powreth forth the benediction of his grace and spirit as the dew of heaven to quicken them unto an holy and fruitfull conversation The generall promises nakedly set down before I will heale I will love are here further amplified by many excellent metaphors and elegant figures which are nine in number multiplyed into so many particulars partly because of the difficulty of the promise to be believed which is therefore severally inculcated and represented Partly because of the dejectednesse of the people under the variety of their former sufferings who are therefore by variety of mercies to be raised up and revived and partly to represent the perfection and compleatnesse of the blessings intended which should be of all sorts and to all purposes and the foundation of all the rest is this that God promiseth to be as the dew unto Israel For Ephraim having been cursed with much drouth and barrennesse now when God blesseth him again he promiseth to be unto him as dew is to the weary and thirsty ground which so refresheth it that the fruits thereof doe grow and flourish againe Lillies flowers trees vines corne are very apt especially in such hot Countreys as Iudea without much refrewing dew and showres from heaven to dry up and wither away so would Ephraim have been quite consumed by the heavie wrath of God if he should not with the supplies of his grace and holy spirit and with his heavenly refreshments and loving countenance revive them againe Dew in the naturall signification of it importeth a comforting refreshing encouraging and calling forth the fruits of the earth as being of a gentle insinuating vertue which leasurely soaketh into the ground and in that sense is mentioned as a blessing Gen. 28.39 In the mysticall and spirituall sense of it it signifieth Christ Psal. 72.6 who by his holy word and heavenly grace dropping down and distilling upon the souls of men Deut. 32.2 Iob 29.22 23. by his princely favour and loving countenance which is as a cloud of the latter rain Prov. 16.15.19 12. by his heavenly righteousnesse and most spirituall efficacy Isa. 26.19.45.8 doth to quicken vegitate and revive the hearts of men that they like dew from the womb of the morning are borne in great abundance unto him as multitudes of men and believers use to be expressed in the Scripture by drops of dew Psal. 110.3 Mich. 5.7 In one word That which dew is to the fields gâ—rdens vineyards flowers fruits of the earth after an hot and a scorching day That the favour word grace loving countenance holy Spirit of Christ will be to the drooping and afflicted consciences of his people From this metaphor then we learn 1. That we are naturally dry barren fruitlesse and utterly unable to do any good to bring forth any fruit unto God like an heathy and parched lâ—nd subject to the scorching terrors of the wrath of God and to his burning indignation So Christ compares Ierusalem unto a dry withered tree fitted unto judgement Luk. 23.31 And hee assureth us that out of him we can do nothing Iohn 15.4.5 In us of our selves there dwelleth nâ— good thing Rom. 7.18 we are not of our selves as of our selves sufficient unto any thing 2 Cor. 3.5 He is the Sun that healeth us Mal. 4.2 he the rain that disposeth us Psal. 72.6 he the root that deriveth life and nourishment upon us Revel 22.16 As naturall so much more spirituall fruitfulnesse hath its ultimate resolution into him who alone is the father of the raine and begetteth the drops of dew Hos. 2.21.22 Iob. 38.28 2. That the grace of God is like dew to the barren and parched hearts of men to make them fruitfull And there are many things wherein the proportion and resemblance stands First None can give it but God It comes from above it is of a celestiall originall the nativity thereof is from the wombe of the morning Are there any amongst the vanities of the Gentiles that can cause raine or can the heavens give showres Art not thou he
for it selfe into the whole man minde thoughts affections words actions fitting them all unto the holy seed that is put into them as the earth being softned and mingled with the dew is the more easily drawn up into those varieties of herbs and fruites that are fed by it Sixthly It is of a vegerating and quickning nature it causeth things to grow and revive againe therefore the Prophet cals it the dew of herbs Esay 26.19 which are thereby refreshed and recover life and beauty even so the word and spirit of grace distilling upon the soule as small raine upon tender herbs and as showres on the grasse cause it to live the life of God and to bring forth the fruits of holinesse and obedience Esay 55.10 11. Those parts of the world which are under either perpetuall frosts or perpetuall scortchings are barren and fruitlesse the earth being closed up and the sap thereof dried away by such distempers Such is the condition of a soule under wrath that hath no apprehensions of God but in frost or fire for who can stand before his cold Psal. 147.17 Who can dwell with everlasting burnings Esay 33.14 Feare contracteth and bindeth up the powers of the soule it is the greatest indisposer of all other unto regular action But when the soule can apprehend God as love finde healing in his wings and reviving in his ordnances this love is of an opening and expansive quality calling forth the heart unto duty love within as it were hastening to meet and close with love without the love of obedience in us with the love of favour and grace in God I shut and barre my doore against an Enemy whom I feare and look upon as armed to hurt me but I open wide my doores my bosome unto a friend whom I love and look upon as furnished with counsell and comfort benefits to revive me There is a kind of mutuall love between dew and the earth dew loves the earth with a love of beneficeâ—ce doing it good and earth loves dew with a love of concupiscence earnestly desiring it and opening unto it Such is the love between Christ and the soule when hee appeares as dew unto it He visites the soule with a love of mercy reviving it and the soule puts forth it selfe towards him in a love of duty earnestly coveting as well to serve as to enjoy him Lastly it is of a refreshing and comforting nature tempering the heat of those hotter Countries and so causing the face of things to flourish with beauty and delight So God promiseth to be unto his people in their troubles as a cloud of dew in the heat of harvest Esay 18.4 The spirituall joy and heavenly comfort which the peace and grace of God ministreth to the consciences of believers Rom. 15.13 5.1 Phil. 4.4 1 Pet. 1.8 is said to make the bones flourrish like an herb Esay 66.14 As on the other side a broken spirit is said to dry up the bones Prov. 17. â—2 Their soule saith the Prophet shall be as a watered garden they shall sorrow no more I will turne their mourning into joy and will comfort them Ier. 31·12 13. By all which we should learne first as to bee sensible of our owne personall and spirituall drinesse barrennesse emptinesse of fruit and peace hard hearts withered consciences guilty spirits under our own particular sinnes So in regard of the whole land to take notice of that tempest of wrath which like an East winde out of the wildernesse dryeth up our springs and spoileth our treasures as the Prophet complaines Hos. 13.15.16 and to be humbled into penitent resolutions as the Church here is If God who was wont to be as dew to our Nation who made it heretofore like a Paradise and a watered garden be now as a Tempest as a consuming fire unto it turning things upside down burning up the Inhabitants of the Earth causing our land to mourn and our joy to wither as the Prophet speaks Ioel 1.12 this is an evident sign that the Earth is defiled under the inhabitants thereof Isa. 24.4 5. Therefore as our sinnes have turned our dew into blood so our repentance must turn our blood into dew againe If ever we look to have a happy peace we must make it with God Men can give peace onely to our bodies our fields our houses our purses nor that neither without his over-ruling power and providence who alone mannageth all the counsels and resolutions of men but hee alone can give peace to our consciences by the assurance of his love which is better then life And if there should be peace in a Nation made up onely by humane prudence and correspondencies without publike repentance and through Reformation in Church in State in Families in Persons in judgement in manners it would be but like those short interims between the Egyptian plagues Exod. 8.15.9.34 A respiting only not a removing of our affliction like the shining of the Sunne on Sodom before the fire and brimstone fell upon it Gen. 19.23 24. Wee all cry and call for Peace and while any thing is left would gladly pay dear very dear to recover it againe But there is no sure and lasting purchase of it but by unfained Repentance and turning unto God this is able to give peace in the midst of warre In the midst of storme and tempest Christ is sufficient security to the tossed ship Matth. 8.24 27. This man is the peace even when the Assyrian is in the Land Mic. 5.5 Whereas impenitency even when we have recovered an outward peace leaves us still in the midst of most potent Enemies God Christ Angels Scripture Creatures Conscience Sinnes Curses all our Enemies The Apostle tels us that Lusts warre against the soule 1 Pet. 8.11 There is a strong emphasis in the word soule which is more worth then all the world nothing to bee taken in exchange for it Matth. 16.26 So long as we have our lusts unconquered we are under the wofullest warre in the world which doth not spoyle us of our blood our money our corne our cattell our houses our children but of the salvation of Immortall soules Time will repaire the ruines of other warres but eternity it self will not deliver that poor soule which is lost and fallen in the Warres of lust Therefore if you would have peace as a mercy get it from God let it be a dew from Heaven upon your conversion unto him A Kings favour is said to be as dew on the grasse Prov. 9.12 and as a cloud of the latter raine Prov. 16.15 And it would with all joyfulnesse be so apprehended if by that meanes the blessing of peace were bestowed upon these distressed Kingdomes How much more comfortable would it be to have it as a gift from God unto a repenting Nation For God can give peace in anger as well as he doth warre A ship at Sea may be distressed by a calme as well as broken by a tempest The cattell which we meane
makes the name smell better then sweet ointment Eccles. 7.1 Sixthly He promiseth That they who dwell under his shadow shall returne Which words admit of a double sense and so inferre a double promise and a double duâ—y first we may by an Hysteron Proteron understand the words thus when Israel have repented and are brought home to God again they shall then have security defence protection refreshment under the comforts of his grace against all the violence of temptation as a spreading tree doth afford a sweet shade unto the weary Traveller and shelter him from the injuries of the heat Iob 7.2 Isa. 4.6 Mich. 4.4 Zach. 3.10 Whereby is signified the secure quiet and comfortable condition of Gods people under the protection of his providenâ—e and promises And as he promiseth such a condition so should we in all troubles not trust in an arme of flesh or betake our selves to meer humane wisedome and carnall counsels which are too thinne shelters against Gods displeasure or the Enemies of the Church But we must flie unto him to hide us we must finde spirituall refreshment in his ordinances promises and providence get his wing to cover us and his presence to be a little sanctuary unto us and the joy of the Lord to be our strength Psal. 57.2 Psal. 91.1 Isa. 26.20 Nehem. 8.10 When the Lord cometh out of his place to punish the inhabitants of the laâ—d for their iniquity when flood and fire storme and tempest the fury of anger the strength of battell are powred out upon a people when a destroying Angel is sent abroad with a Commission to kill and slâ—y Ezek. 9.5 6. when death the King of Terrours rideth up and down in triumph stripping men of treasures lands friends honours pleasures making them an house in darkness where Master and Servant Princes and Prisoners are all alike to have then an Ark with Noah a Zâ—ar with Lot a Goshâ—n in Egypt to have one arme of this Olive tree spread over us to have one promise out of Gods word one sentence from the mouth of Christ promising Paradise unto us is infinitely of more value to a languishiâ—g spirit then all the Diadems of the earth or the peculiar treasure of Princes 2. If we take the words in the order as they lye Then the mercy here promised is that when God shall restore and repaire his Church they who dwell under the comforts of it should return and be converted to the knowledge and obedience which should be there taught them when the branch of the Lord is beautifull and glorious and the fruit of the earth excellent and comely then he that remaineth in Ierusalem shall be called holy Isa. 4. â— 3. then every vessell in Iudah and Ierusalem shall be inscribed Holinesse unto the Lord Zach. 14.20 21. then the heart of the rash shall understand knowledge and the tongue of the slammerers shall speak plainly Isa. 3â— 2 â— 4. And this should bee the endeavour of every one who liveth under the shade of this tree under the puritie of Gods Ordinances under the pious government and constitution of such a Church or family as is here described especially in such times when on the one side the world is so much loosned and estranged from us and on the other side Reformation in the Church is so much desired to convert and turn unto the Lord. All endeavours of Reformation in a Church are miserably defective when they come short of this end which is the ultimate reason of them all namely the repentance and conversion of those that dwell undâ—â— the shadow of it When God promiseth to give unto his Church the glory of Lebanon and the excellency of Carmel and Sharon the consequence of this beauty and Reformation in the Church is The eyes of the blinde shall be opened the cares of the deafe shall be unstopped the lame shall leap the dumb shall sing the parched ground shall be a poole the thirâ—â—ie land springs of water Isa. 35.2 7. The Woolf the Leopard the Lion the Beare the Aspe the Cocatrice shall be so turned from the fiercenesse and malignity of their natures that they shall not hurt nor destroy in all the holy Mountain but a little childe shall lead them all Isa. 11.6 9. It is a great happiâ—esse and advantage to live under the shadâ— of a godly goverment many men have reason to blesse God all their dayes that they were in their childhood trained up in such a Schâ—ole where Piety was taught them as well as Learning where they had meanes as well of Conversion as of Institution That they lived in such a Family where the Master of it was of Ioshuahs minde I and my house will serve the Lord Iosh. 24.15 Salvation comes to a whole house when the governor thereof is converted Luk. 19.9 Act. 16.33 34. I shall never look upon a Church as Reformed to purpose till I finde Reformation work conversion till piety and charity and justice and mercy and truth and humility and gentlenesse and goodnesse and kindnes and meeknesse and singlenesse of heart and zeal for godlines and mutuall edification and the life and power of Religion are more conspicuous then before When thâ— very head-stone was brought forth and the last work in the building of the Temple â—as finished yet the people must then cry Grace grace unto it Zach. 4.7 intimating that Reformation is never indeed consummate till tâ—e blessing of God make it effectuall unto those uses for which it was by him appointed Church Reformation should be like Pauls Epistles which alwayes close in duties of obedience Seventhly he promiseth That they shall revive as the corne and grow as the vine in which two expâ—essions are set forth two excellent and wholsome consequents of Affliction 1. The Corne though it dye first and suffer much from frost hail snow tempest yet when the Spring comes it revives and breaks through it all so God promiseth to his Church in the saddest condition a Reviving againe and that it shall be brought forth into the Light Ezek. 37.12 Mic. 7.9 2. The Vine when it is pruned and lopped will not only Revive and spread againe but will bring forth the more fruit and cast forth the more fragrant smell so God promiseth unto his people not only a reviving out of their afflictions in which respect haply it was that Christ was buried in a Garden to note that death it selfe doth not destroy our bodies but only sow them the dew of Herbs will revive them again 1 Cor. 15.42 44. buâ— further a profiting by afflictions that we may say with David it was good for as when wee finde it bring forth the peaceable fruits of Righteousnesse after we have been exercised therein And as he promiseth these things so we should learn to turn these promises into prayer and into practise when we seem in our own eyes cast out of Gods sight yet we must not cast him out of our sight but as
the aide of God for it is he that worketh in us both to will and to do Phil. â— 11.12.13 when we Covenant to turn unto God we must withall pray unto him to turne us Lam. 5.21 Ier. 31. God commands us to turn our selves and to make us a new heart and a new spirit that we may live Ezek. 18.30.31 32. but withall he telleth us that it is hee who gives us one heart and one way and a new spirit that we may walk in his Statutes Ezek. 11.19.20 Ier. â—2 39 He giveth us posse velle agere proficere the power to make us able the heart to make us willing the Act to walk the proficiency to improve the perseverance to finish and perfect holinesse David cannot run in the way of Gods Commandements till he enlarge his heart Psal. 119.32 nothing can finde the way to heaven but that which comes first from heaven Ioh. 2.13 wee cannot give unto God any thing but of his own Who am I saith David and what is my people that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee 1 Chron. 29.14 For the further understanding of this point and of the sweet concord and concurrence betweene the will of man converted and the effectuall grace of God converting wee shall set down these few propositions 1. That there is in man by nature a power or faculty which wee call Free will whereunto belongeth such an indifferency and indeterminacy in the manner of working that whether a man will a thing or â—ill it choose it or turne from it hee doth in neither move contrary to his owne naturall principles of working A stone moving downward doth move naturally upward contrary to its nature and so violently But which way so ever the will moves it moves according to the condition of its created being wherein it was so made as when it chose one part of a contradiction it retained an inward and fundamentall habitude unto the other like those gates which are so made as that they open both wayes So that as the tongue which was wont to sweare or blaspheme when it is converted doth by the force of the same faculty of speaking being newly sanctified utter holy and gracious speeches so the will which being corrupted did chuse evill and only evill being sanctified doth use the same manner of operation in chusing that which is good the created nature of it remaining still one and the same but being now guided and sanctified by different principles This wee speak onely with respect to the naturall manner of its working for if we speake of liberty in a morall or theologicall sense so it is certaine that the more the will of man doth observe the right order of its proper objects and last end the more free and noble it is the very highest perfection of free will standing in an immutable adherency unto God as the ultimate end of the creature and all ability of receding or falling from him being the deficiency and not the perfection of Free-will And therefore the more the will of man doth cast off and reject God the more base servile and captive it growes In which sense we affirme against the Papists that by nature man since the fall of Adam hath no Free-will or naturall power to beleeve and convert unto God or to prepare himselfe thereunto 2. In man fallen and being thereby universally in all his faculties levened with vitious and malignant principles there is a native privitie and corrupt force which putteth forth it selfe in resisting all those powerfull workings of the word and spirit of grace that oppose themselves against the body of sinne and move the will unto holy resolutions for the wisedome of the flesh cannot bee subject unto the Law of God Rom. 8.7 The flesh will lust against the spirit as being contrary thereunto Gal. 5.17 an uncircumcisied heart will alwayes resist the holy spirit Act. 7.51 there is such a naturall antipathy between the purity of the word and the impurity of the will of man that he naturally refuseth to heare and snuffeth at it and pulleth away the shoulder and hardneth the heart and stoppeth the eare and shutteth the eyes and setteth up strong holds and high reasonings against the wayes of God and is never so well as when he can get off all sight and thoughts of God and be as it were without God in the world Ier. 5.3.6.10.17.23.19.15 Mal. 1.13 2 Chron. 36.16 3. According to the degrees and remainders of this naturall corruption so farre forth as it is unmortified and unsubdued by the power of grace this originall force doth proportionably put forth it selfe in withstanding and warring against the Spirit of God even in the regenerate themselves A notable example whereof wee have in Asa of whom it is said that he was wroth with Hanani the Seer and put him in a Prison-house and was in a rage with him when hee reproved him for his carnall confidence 2 Chron. 16.10 and the Apostle doth in many words both state and bewaile the warring of the Law of his members against the law of his minde so that when hee did with the one serve the law of God hee did with the other serve the law of sinne and was unable to doe the thing which hee would and the evill which he would not he did doe by the strength of sinne that dwelled in him â— Rom. 7.14 15. 4. We are to distingish of the will of God which is set forth in Scripture two manner of wayes There is voluntas signi or that will of God whereby he requires us to work and which he hath appointed to bee observed by us His will signified in precepts and prohibitions This is the will of God saith the Apostle even your sanctification 1 Thess. 4.3 So we are said to prove to try to doe Gods will or that which is pleasing in his sight Matth. 7.21 Rom. 12.2 Ioh. 8.29 and there is voluntas beneplaâ—iti the will of his purpose and counsell according unto which hee himselfe in his owne secret and unsearchable good pleasure is pleased to work for hee worketh all things after the counsell of his owne will Eph. 1.11 whatsoever the Lord pleaseth that he doth in heaven and earth Psal. 135.6 And no second causes can doe any thing else though they never so proudly break the order of Gods revealed will but what his hand and Counsell had before determined Acts 4.28 The will of Gods precept and command is every day violated resisted and broken through by wicked men unto their owne destruction How often would I and yee would not Matth. 23.37 Ierem. 13.11 But the will of Gods Counsell and purpose cannot bee resisted or withstood by all the powers of the world the Counsell of the Lord must stand and those very agents that worke purposely to disappoint and subvert it doe by those very workings
of theirs brings it to passe and when by their owne intentions they are enemies to it by Gods wonderfull ordering and directing they are executioners of it Romans 9.19 Psalme 33.11.115.2 Proverbs 19.21 Esay 46.10 Ioshua 24.9 10. 5. According unto this distinction of Gods will wee are to distinguish of his Call Some are called voluntate signi by the will of his precept when they have the will of God made knowne unto them and are thereby perswaded unto the obedience of it in the ministry of the Gospel in which sense our Saviour saith many are called but few chosen Matth. 20.16 and unto those who refused to come unto him that they might have life he yet saith These things I say that you might be saved Ioh. 5.34 40. Others are called voluntate beneplaciti ordained first unto eternall life by the free love and grace of God and then thereunto brought by the execution of that his decree and purpose in the powerfull calling and translating of them from darknesse unto light And this is to bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto purpose Rom. 8.28 namely the purpose and counsell of shewing mercy to whom he will shew mercy Rom. 9.18 6. They who are called only as the Hen calleth her chicken with the meere outward Call or voyce of Christ in the Evangelicall Ministry may and doe resist this Call and so perish Corazin and Bethsaida and Capernaum were outwardly called by the most powerfull Ministeriall meanes that ever the world enjoyed both in Doctrine and Miracles and yet our Saviour tels them that they shall be in a worse condition in the day of Judgement then Tyre Sidon or Sodom Matth. 11.21 24. So the Prophet complaines Who hath beleeved our report or to whom is the arme of the Lord revealed Esay 53.1 which the Evangelist applies unto the argument of conversion Iohn 12.37 40. for so the hand or arme of the Lord is said to be with his Ministers when by their Ministery men doe turne to the Lord Act. 11.21 And the same Prophet againe or Christ in him complaines All the day long have I stretched forth my hands unto a disobedient and gainesaying people Esay 65. 2. Rom. 10.21 So disobedient and gaine saying that wee finde them resolve sometimes point blank contrary to the Call of God Ier. 44.16 27. Ier. 18.11.12 Ier. 2.25 Matth. 23.27 7. They who are called inwardly and spiritually with an heavenly Call vocatione altâ secundum propositum with such a Call as pursueth the Counsell and purpose of God for their salvation though they doe resist quoad pugnam and corruption in them doth strive to beare up against the grace of Christ yet they doe not resist finally and quoad eventum unto the repelling or defeating of the operation of Gods effectuall grace but they are thereby framed to embrace approve and submit unto that Call God himselfe working a good will in them captivating their thoughts unto the obedience of Christ and working in them that which is pleasing in his own sight Phil. 2.13 2 Cor. 10.5 Heb. 13.21 And this is done by a double Act. 1. An act of spirituall teaching and irradiating the minde and judgement with heavenly light called by the Prophet the writing of the law in the heart and putting it into the inward parts Ier. 31.33 2 Cor. 3.3 and by our Saviour The Fathers Teaching Iob. 6.45 and the holy Spirits convincing of sinne righteousnesse and judgement Iohn 16.8 11. and by the Apostle a demonstration of the spirit and power 1 Cor. 2.4 A spirituall revelation of wisedome out of the word unto the conscience Eph. 1.17 For though we are to condemne fanatick revelations besides the word and without it yet wee must accknowledge spirituall revelation or manifestation of the divine light and power of the word by the holy Spirit in the mindes of men converted for the word of God being a spirituall Object doth unto the salvificall knowledge of it require such a spirituall quality in the faculty which must know it as may be able to passe a right judgement upon it for spirituall things are spiritually discerned 1 Cor. 2.14 It is true that hypocrites and other wicked men may have very much notionall and intellectuall knowledge of the Scriptures and those holy things therein revealed Heb. 6.4 2 Pet. 2.21 But none of that knowledge amounteth unto that which is called the Teaching of God and a spirituall demonstration for the mysteries of the Gospell were unto this end revealed that by them we might be brought unto the obedience of Christ and therefore the knowledge of them is never proportioned or commensurate to the object till the mind be thereby made conformed unto Christ till the conceptions which are framed in us touching God and sin and grace and heaven and eternall things be suteable to those which were in the minde of Christ 1 Cor. 2.16 Evangelicall truths are not fitted unto meere intellectuall but unto practicall judgement It is such a knowledge of Christ as may fill us with the fulnesse of God Ephe. 3.18.19 A knowledge that must work communion with Christ and conformity unto him Phil. 3.10 A knowledge that must produce a good conversation Iam. 3.13 He that saith he knoweth him and keepeth not his Commandements is a lier and the truth is not in him 1 Ioh. 2.3 4. We doe not know Christ till wee know him as our chiefest good as our choycest treasure as our unsearchable riches as Elect and precious and desireable and altogether lovely and the fairest of ten thousand and worthy of all acceptation in comparison of whom all the world besides is as dung The knowledge of Christ is not seeing onely but seeing and tasting Psal. 34.8 Psal. 119.103 And therefore they who in one sense are said to have known God Rom. 1.21 are yet in the same place verse 28. said not to have God in their knowledge It is an excellent speech of the Philosopher That such as every man is in himselfe such is the end that he works unto and such notions he hath of that good which is his end And therefore it is impossible that a wicked frame of heart can ever look upon any supernatuall object as his last end or as principally desireable If I should see a man choose a small trifle before a rich jewell however hee should professe to know the excellency and to value the richnesse of that jewell yet I should conclude that hee did not indeed understand the worth of it a right And therefore unto the perfect and proper knowledge of supernaturall things there is required a speciall work of the grace and spirit of Christ opening the heart and working it to a spirituall constitution proportionable to such kinde of truths about which it is conversant The Scripture every where attributeth this worke unto God and his Spirit It is he that giveth a heart to perceive and eyes to see and eares to heare
and Common mercies is sometimes pleased to answer sutably to the naturall desires of those that aske them But the prayer of faith which is the true notion of prayer Rom. 10.14 Iam. 1.15 goes not to God as the Author of nature but as the God of grace and the Father of Christ and doth not put up meer naturall but spiritual requests unto him as to an heavenly Father which requests proceed from the spirit of grace and supplication teaching us to pray as we ought Zach. 12.10 Rom. 8.26 27. Gal. 4.6 So that they who have not the spirit of Christ enabling them to cry Abba Father are not able to pray a prayer of faith Prayer hath two wills concuring in it when ever it is right Our will put forth in desires and Gods will respected as the rule of those desires for wee are not allowed to desire what we will our selves of God but we must ask according to his will 1 Ioh. 5.14 Now whensoever impenitent sinners pray for spirituall things they doe ever pray contrary to one of these Two wills when they pray for mercy and pardon they pray against Gods will for that which God will not give for mercy is proposed to and provided for those that forsake sinne Prov. 28.13 hee who choseth to hold fast sinne doth by his owne election forsake mercy for the goodnesse of God leads to repentance Rom. 2.4 Gods mercy is a holy mercy It will pardon sinne forsaken but it will not protect sinne retained Againe when they pray for grace they pray aganst their owne will for that which they themselves would not have It is impossible that a man should formally will the holding fast and continuing in sinne as every impenitent man doth and with the same will should truly desire the receiving of grace which is destructive to the continuance of sinne and if a wicked man do truly will the grace of God when he prayes for it why doth he refuse the same grace when he heareth it in the Ministry of the Word offered unto him If God offer it and he desire it how comes it not to be received Certainly there is not any thing in the corrupt heart of man by nature which can willingly close with any sanctifying grace of the Spirit of Christ. Selfe-deniall is a concomitant in all Acts of grace and selfe-seeking in all acts of lust and therefore where there is nothing but lust there can be no reall volition of grace which is so contrary unto it This teacheth us to have penitent resolutions and spiriturll aimes in all our prayers if we would have them prevaile at the throne of grace We are now under the heavy calamity of a Civill warre And very desirous we are it should be removed we suffer and languish and fret and pine away and we complaine every where of want and violence But who set themselves to cry mightily to God and call upon their soule as the Marriners upon Ionah O thou sleeper what meanest thou arise call upon God Haply we goe so farre we pray too and yet receive no answer because we ask amisse Iam. 4.1 2 3. wee are troubled that our lusts are abridged of their fuell or that our nature is deprived of her necessaries and for these things wee pray But till our troubles bring us to seek God more then our selves make more sensible of his wrath then of our owne wants more displeased at what offends him then at what pincheth and oppresseth our selves we cannot promise our selves an answer of peace The Marriners cryed and the Tempest continued still Ionah was to be cast over so long as there was a fugitive from God in the Ship the storme would not cease Never can wee promise our selves any comfortable fruit of our prayers till the aime of them is spirituall that God may be honored that his Church may be cleansed reformed that our lives may be amended that whatsoever forsakes God in us may be cast away Till Gods whole work be performed upon Mount Sion upon Ierusalem we cannot promise our selves that he will call in his Commission and Charge to take the spoile and the prey Esay 10.12 And therefore our greatest wisedome is to consider what God calls for to make it our prayer and endeavours that his will and counsell may be fulfilled the more wee make God our end the sooner we shall recover our peace again Secondly We learne that our performance of duty doth depend much upon Gods hearing and answering of Prayer Ephraim will have no more to doe with Idols because God hath heard him Prayer is the key of Obedience and the introduction unto duty The principles of duties are wisdome to know and order them will to desire and intend them strength to performe and persevere in the doing of them And all these are the product of Prayer If any want wisedome let him ask it of God Iam. 1.5 so Solomon did 1 Kings 3.9 and who am I and what is my people saith David that wee should bee able to offer so willingly for all things come of thee 1 Chron. 29.14 and the Apostle prayes for the Ephesians that God would grant them to be strengthened with might by his Spirit in the inward man Ephe. 3.16 the Principles of duty are the fruits of Prayer and therefore the performance of duty doth much depend on the hearing and answering of prayer Thirdly we learne from Gods observing or having a carefull and vigilant eye upon Ephraim that when we renounce all carnall and sinfull confidence and cast our selves wholly upon God engaging his eye of favour and providence unto us this will be a most sufficient protection against all the cruelties of men One would think when we heare a sword threatned dashing of Infants ripping of women the Prophet should have called on them to take unto them weapons to make resistance and certainely the use of meanes in such cases is necessary the sword of the Lord doth not exclude the sword of Gedeon One would thinke Take to you words were but a poore preparation against a destroying enemy yet this is all that the Prophet insists on when the Assyrian comes against you do you Take with you words your lips shall be able to defend more then his Armies can annoy Words uttered from a penitent heart in time of trouble unto God are stronger then all the preparations of flesh and bloud because that way as prayer and Repentance goe that way God goeth too Amalek fights and Moses speakes unto God in the behalfe of Israel and the lifting up of his hands prevailes more then all the strength of Israel besides Exod. 17.11 12. One man of God that knowes how to manage the cause of Israel with him is the Chariots and horsemen of Israel 2 Sam. 2.12 What huge Armies did Asa and Iehoshaphat vanquish by the power of Prayer 2 Chron. 14.11.20.23 25. Till God forbid prayer as he did to Ieremy 7.16.11.14 and take of the
man knowes them But in such things the knowledge whereof is ever in order unto a further end there is required besides the knowledge it self a faculty of wisdome and judgement to apply manage that knowledg respectively to that end for the advancement of it Now we know â—hat Theologicall learning is all of it practicall and hath an intrinseall respect and order unto worship and obedience therefore it is called the knowledge of the truth which is after godlinesse Tit. 1.1 The feare of the Lord is the beginning of wisedome and a good understanding have all they that doe his Commandements Psal. 111.10 keep his judgements and doe them for this is your wisedome and understanding Deut. 4.6 therefore besides the bare knowledge of truth there is required wisdome and spirituall understanding to direct that knowledge unto those holy uses saving ends for which it was intended The doubling of the sentence is the augmenting of the sence to note that it is the supreme and most excellent act of wisedom and prudence so to know the word and the wayes of God as with a practicall judgement to ponder them in order to salvation By the wayes of the Lord we are to understand 1. The wayes of his judgements and of his wonderfull providence towards men which however to the proud and contentious spirit of the wicked they may seeme perverse and inordinate and are to the eye of all men unsearchable are yet by spirituall wisedome acknowledged to be most righteous and holy to have no crookednesse or disorder in them but to be carried on in an even and strait way unto the ends whereunto his holy counsell doth direct them His workes are perfect and all his wayes are Iudgement Deut. 32.4 When Ieremy had a minde to plead with the Lord concerning his Iudgements yet he premiseth this as a matter unquestionable That God was righteous in them all Ier. 12.2 2. The wayes of his will word and worship so the word is often taken in Scripture to signifie the Doctrine which men teach as Math. 22.16 Act. 13.10 Act. 18.25.22.4 and damnable heresies are called pernicious wayes in opposition to the way of truth 2. Pet. 2.2 and the rites or rules of corrupt worship are called by the Prophet the way of Beersheba Amos 8.14 And these wayes of God are likewise very strait which carry men on in a sure line unto a happy end Psal. 19.8 whereas wicked ways have crookednesse and perversnesse in them Psal. 125.5 and this way seemes here chiefly to bee meant because it followes The Iust will walke in them that is they will so ponder and judge of the righteous wayes of God in his word as to make choyce of them for their way of happinesse wherein they intend to walk as the Psalmist speaks I have chosen the way of thy truth Psal. 119.30 Psal. 25.12 Whereas wicked men being offended at the purity of divine truth do stumble and fall into perdition as the Chaldee Paraphrast expresseth this place The words are a powerfull and patheticall stirring up of the people of Israel unto the consideration and obedience of the doctrines taught by the Prophet in his whole Prophecie The arguments which he useth are drawn first from the character of the persons Who is wise he shall understand c Secondly from the nature of the doctrine taught for the wayes of the Lord are right Thirdly from a double use and fruit of it made by different sorts of men To the Iust It is a way of happinesse they will walke To the wicked it is an occasion of stumbling They will fall therein Touching the persons we observe two things the one intimated their paucity the other expressed their prudence From the former consideration we may note That there are few men who are wise unto salvation and who doe seriously attend and manage the ministry of the word unto that end If there be any kind of accidentall Lenocinium to allure the fancies or curiosities or customary attendances of men on the ordinances elegancy in the speaker novelty and quaintnesse in the matter Credit or advantage in the duty upon such inducements many will wait on the word some to heare a sweet song Ezek. 33.32 others to heare some new Doctrine Act. 17.19 some for Loves to promote their secular advantages Ioh. 6.26 having one and the selfe same reason of following Christ which the Gadarens had when they entreated him to depart from their coasts But very few there are who doe it propter se and with respect to the primary use and intention of it Our Prophet seemes to doe as the Philosopher did who lighted a candle at noone to find out a wise man indeed to 〈◊〉 to and fro through the streets and in the broad places to finde a man that seeketh the truth as the Lord commanded the Prophet Ieremy Ier. 5.1 How doth the most elegant of all the Prophets complaine Who hath beleeved our Report Isa. 53.1 Isa. 49.4 How doth the most learned of the Apostles complaine that the preaching of the Gospel was esteemed foolishnes 1. Cor. 1.23 Noah was a Preacher of righteousnesse to a whole world of men and yet but eight persons saved from the flood and some of them rather for the families sake then their owne 1. Pet. 3.20 Paul preached to an whole Academy at Athens and but a very few converted Act. 17.34 some disputed and others mocked but few beleeved the things which they were not able to gain-say Hezekiah sent messengers into all Israel to invite them unto the true worship of God at Ierusalem but they were mocked and laughed to scorne and a remnant only humbled themselves and came to Ierusalem 2. Chron. 30.10 11. whereunto the Prophet seemeth to allude Isai 17.6.24.13 Though a gun be discharged at a whole flight of birds there are but few killed Though the net be spread over the whole pond but a few fishes are taken many thrust their heades into the mud and the net passeth over them and so most hearers doe busie their heads with their owne sensuall or wordly thoughts and so escape the power of the word In the richest Mine that is there is much more earth and drosse digged out then pure mettall Christs flock in every place is but a little flock Luk. 12.32 Few chosen Math. 20.16 few saved Luk. 13.23 few that finde the narrow way which leadeth unto life Math. 7.13 14. The basest creatures are usually the most numerous as flies and vermine those that are more noble are more rare too The people of the God of Abraham are in the Scripture-stile Princes and Nobles Psal. 47.9 Act. 17.11 1. Pet. 2.9 and how few are such kinde of men in comparison of the vulgar sort They are â—ndeed many in themselves Heb. 2.10 Revel 7.9 but very few and thin being compared with the rest of the world We must therefore learne not to be offended or discouraged by the paucity of sincere
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
forget God as our Prophet complaines Hos. 13.6 But spiritual knowledge of Blessings is to taste and see the goodness of the Lord in them To look up to him as the Author of them acknowledging that it is he who giveth us power to get wealth and any other good thing Deut. 8.17 18. Psal. 127.1 Prov. 10.22 and to be drawn by them unto him as their End to the adoring of his bounty to the admiration of his goodnesse to more chearfulnesse and stronger engagements unto his service to say with Iacob He gives me bread to eate and raiment to put on therefore he shal be my God Gen. 28.20 He giveth me all things richly to enjoy therefore I will trust in him 1 Tim. 6.17 Catalogues of mercy should beget resolutions of obedience Iosh. 24.2 14. Thirdly we have here a singular commendation of the Doctrine which the Prophet had delivered unto the people of God namely that it was altogether Right and the way which God required them to walk in whatever Judgement carnall and corrupt minds might passe upon it Now the Doctrine of Gods Judgements Precepts and Proâ—mises is said to be Right diverse wayes 1. In regard of their Equity and Reasonablenesse There is nothing more profoundly and exactly rationall then true religion and therefore conversion is called by our Saviour conviction There is a power in the word of God to stop the mouthes and dispell the cavillations of all contradictors so that they shal not be able to resist or speak against the truth that is taught Ioh. 16 8. Tit. 1.9.10 Act. 6.10 Mat. 22.34 and the Apostle calleth his Ministry a Declaration and a manifestation of the truth of God unto the consciences of men 1 Cor. 2.4 2 Cor. 4.2 and Apollos is said mightily to have convinced the Jewes shewing or demonstrating by the Scripture that Jesus was Christ Act. 18.28 therefore the Apostle calleth the devoting of our selves unto God a Reasonable Service Rom. 12.1 and those that obey not the Word are called unreasonable or absurd men that have not wisedome to discerne the truth and equity of the wayes of God 2 Thess. 3.2 What can be more reasonable then that he who made all things for himself should be served by the Creatures which he made That we should live unto him who gave us our being That the supreaâ— will should be obeyed the infallible truth beleeved that he who can destroy should be feared that he who doth reward should be loved and trusted in That absolute Iustice should vindicate it self against presumptuous disobedience and absolute goodnesse extend mercy unto whom it pleaseth It is no marvel that the holy Spirit doth brand wicked men throughout the Scripture with the disgracefull title of Fools because they reject that which is the supreme rule of wisedome and hath the greatest perfection and exactnesse of reason in it Ier. 8.9 2. In regard of their consonancy and Harmony within themselves as that which is right â—nd strait hath all its parts equall and agreeing one unto another so all the parts of Divine Doctrine are exactly suteable and conforme to each oâ—her The promises of God are not yea and nay but yea and Amen 2. Cor 1 19 20. However there â—ay be seeming repugnances to a carnall and captious eye which may seem of purpose allowed for the exercise of our diligence in searching and humility in adoring the profoundnesse and perfection of the word yet the Scriptures have no obliquity in them at all but all the parts thereof doe most intimately consent with one another as being written by the Spirit of truth who cannot lye nor deceive who is the same yesterday to day and for ever 3. In regard of their Directnesse unto that End for which they were revealed unto men being the strait road unto eternall life able to build us up and to give us an inheritance Act. 20.32 In which respect the word is called the word of life Act. 5.20 and the Gospel of Salvation Eph. 1.13 yea Salvation it selfe Ioh. 4.22 Ioh. 12.50 Act. 28.28 as being the way to it and the instrument of it 2. Tim. 3.15 16 17. Iam. 1.21 4. In regard of their Conformity to the holy nature and will of God which is the originall rule of all Rectitude and Perfection Law is nothing but the will of the Law-giver revealed with â—n intention to binde those that are under it and for the ordering of whom it was revealed That will being in God most holy and perfect the Law or Word which is but the patefaction of it must needs be holy and perfect too therefore it is called the acceptable and perfect will of God Rom. 12.2 Col. 1.9 It is also called a Word of truth importing a conformity between the minde and will of the speaker and the word which is spoken by him in which respect it is said to be Holy Iust and Good Rom. 7.14 5. In regard of the Smoothnesse Plainnesse Perspicuousnesse of them in the which men may walke surely easily without danger of wandring stumbling or miscarriage as a man is out of danâ—ger of missing a way if it be strait and direct with out any turnings and in no greâ—â— danger of falling in it if it be plaine and smooth and no stumbling block left in it Now such is the word of God to those who make it their way a strait way which looketh directly forward Psal. 5.8 Heb. 12.13 An even and smooth way which hath no offence or stumbling block in it Psal. 26.12 Psal. 119.165 It is true there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard things to exercise the study and diligence the faith and prayers of the profoundest Scholers waters where in an Elephant may swimme but yet as nature hath made things of greatest necessity to be most obvious and Common as aire water bread and the like whereas things of greater rarity as gemms and jewels are matters of honour and ornament not of daily use so the wisedome of God hath so tempered the Scriptures as that from thence the wisest Solomon may fetch jewels for ornament and the poorest Lazarus bread for life but these things which are of common necessity as matters of Faith Love Worship Obedience which are universally requisite unto the common salvation as the Apostle expresseth it Iude ver 3. Tit. 1.4 are so perspicuously set downe in the holy Scriptures that every one who hath the spirit of Christ hath therewithall a judgement to discern so much of Gods will as shall suffice to make him beleeve in Chirst for righteousnesse and by worship and obedience to serve him unto salvation The way of Holinesse is so plain that simple men are made wise enough to finde it out and wayfaring men though fooles doe not erre therein Psal. 19.7 â—say 32.4 Esay 35.8 Matth. 11 25. From all which we learn First to take heed of picking quarrels at any word of God or presuming to passe any bold and carnall censure
of ours upon his righteous wayes When God doth set his Word in the power and workings of it upon the spirit of any wicked man making his conscience to heare it as the voyce of God it usually worketh one of these two effects either it subdues the soule to the obedience of it by convincing judging and manifesting the secrets of his heart so that he falleth down on his face and worshippeth God 1 Cor. 14 25. Or else it doth by accident excite and enrage the naturall love which is in every man to his lusts stirring up all the proud arts and reasonings which the forge of a corrupt heart can shape in defence of those lusts against the sword of the spirit which would cut them off as that which hindreth the course of a river doth accidentally enrage the force of it and cause it to swell and over runne the bankes and from hence ariseth gainsaying and contradiction against the word of grace and the wayes of God as unequall and unreasonable too strict too severe too hard to be observed Ezek. 18.25 snuffing at it Mal. 1.13 gathering odious Consequences from it Rom. 3.8 Replying against it Rom. 9.19 20. casting reproaches upon it Ier. â—0 8 9. enviously swelling at it Act. 13.45 There are few sinnes more dangerous then this of picking quarrels at Gods word and taking up weapons against it It will prove a burthensome stone to those that burthen themselves with it Zach. 12.3 Math. 21.44 Therefore when ever our crooked and corrupt Reason doth offer to except against the wayes of God as unequall we must presently conclude as God doth Ezek. 18 25. that the inequality is in us and not in them When a Lame man stumbleth in a plaine path the fault is not in the way but in the foot nor is the potion but the palate too blame when a feverish distemper maketh that seeme bitter which indeed was sweet He that removeth in a Boat from the shoare in the judgement of sence seeth the houses or trees on the shoare to totter and move whereas the motion is in the Boat and not in them Uncleane and corrupt hearts have uncleane notions of the purest things and conceive of God as if he were such a one as themselves Psal. 50.21 Secondly it should teach us to come to Gods Word alwayes as to a Rule by which we are to measure our selves and take heed of wresting and wrying that to the corrupt fancies of our owne evill hearts as the Apostle saith some men do to their owne destruction 2. Pet. 3.16 Act. 13 1â— Every wicked man doth though not formally and explicitely yet really and in truth set up his owne will against Gods resolving to doe what pleaseth himselfe and not that which may please God and consequently followeth that reason and councell which waites upon his owne will and not that Word which revealleth Gods Yet because he that will serve himselfe would faine deceive himselfe too that so he may doe it with lesse regret of conscience and would faine seem Gods servant but be his owne therefore corrupt Reason sets it selfe on work to excogitate such distinctions and evasions as may serve to reconcile Gods word and a mans owne lust together Lust sayes steale God sayes no thou shalt not steale carnall Reason the advocate of Lust comes in and distinguisheth I may not steale from a neighbour but I may weaken an enemy or pay my selfe the stipend that belongs to my service if others doe not and under this evasion most innocent men may bee made a prey to violent Souldiers who use the name of publike interest to palliate their own greedinesse Certainly it is a high presumption to tamper with the word of Truth and make it beare false witnesse in favour of our owne sinnes and God will bring it to a tryall at last whose will shall stand his or ours Lastly this serveth as an excellent boundary both to the ministration of the Preacher and to the faith of the hearer in the dispensing of the Word first To us in our ministry that we deliver nothing unto the people but the Right wayes of the Lord without any Commixtures or contemperations of our owne Mixtures are usefull onely for these Two purposes either to slaken and abate something that is excessive or to supply something that is deficient and to collect a vertue and efficacy out of many things each one of which alone would have been ineffectuall and so all Heterogeneous mixtures doe plainely intimate either a vitiousnesse to be corrected or a weaknesse to be supplyed in every one of the simples which are by humane wisdome tempered together in order unto some effect to be wrought by them Now it were great wickednesse to charge any one of these upon the pure and perfect Word of God and by consequence to use deceit and insincerity by adulterating of it either by such glosses as diminish and take away from the force of it as the Pharisees did in their carnall interpretations consuted by our Saviour Matth. 5.21 27 38 43. or by such Superinducements of humane Traditions as argue any defect as they also did use Matth. 15.2 9. Humane Arts and Learning are of excellent use as Instruments in the managing and searching and as meanes and witnesses in the explication of holy Writ when piously and prudently directed unto those uses But to stampe any thing of but an humane Originall with a divine character and obtrude it upon the consciences of men as the Papists doe their unwritten traditions to binde unto obedience to take any dead child of ours as the Harlot did 1 Kings 3.20 and lay it in the bosome of the Scripture and father it upon God to build any structure of ours in the road to heaven and stop up the way is one of the highest and most daring presumptions that the pride of man can aspire unto to erect a throne in the consciences of his fellow creatures and to counterfeit the great Seale of Heaven for the countenancing of his own forgeries is a sin most severely provided against by God with speciall prohibitions and threatnings Deut. 12.32 Deut. 18.20 Ier. 26.2 Prov. 30.6 This therefore must be the great care of the Ministers of the Gosple to shew their fidelity in delivering onely the Counsell of God unto his people Acts 20.27 to be as the Two golden pipes which received oyle from the Olive branches and then emptied it into the gold Zach. 4 12. First to receive from the Lord and then to deliver to the people Ezek. 2.7 Esay 21.10 Ezek. 3.4 1 Cor. 11.23 1 Pet. 4.11 Secondly The people are hereby taught first To examine the doctrines of men by the rule and standard of the Word and to measure them there that so they may not be seduced by the craftinesse of deceivers and may be the more confirmed and comforted by the doctrine of sincere teachers for though the Iudgement of Interpretation
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
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
into the world and men loved darknesse rather then light Iob. 3.19 There was damnation in the world before while it lay in darknesse and in mischiefe and knew not whither it went but not so heavy damnation as that which groweth out of light When Physick which should remove the disease doth cooperate with it then death comes with the more paine and the more speed The stronger the conviction of sin is the deeper will bee the wrath against it if it be not by repentance avoyded No surfet more dangerous then that of bread no judgement more terrible then that which growes out of mercy known and despised The word which I have spoken saith Christ the same shall judge you at the last day Ioh. 12.48 Every principle of truth which is by the Word begotten in the hearts of disobedient sinners and is held down and suppressed by unrighteousnesse lies there like fire raked up under ashes which at that great day will kindle into an unquenchable flame The word can bring much of Hell upon the spirit of impenitent sinners here It can hew and cut and peirce and burn and torment and root out and pull down and destroy and strike with trembling and amazement the proudest and securest sinners Hos. 6.5 Act. 7.54 Heb. 4.12 Esay 49.2 Psal. 45.5 Revel 11.5 10. Ier. 1.10 2 Cor. 10.4 Act. 24.25 we need no messenger from the dead to tell us of the torments there All the Rhetorique in Hell cannot set forth Hell more to the life then Moses and the Prophets have done already Luk. 16.31 But O what a Hell will it be at last when the Word which warned us of it shall throw us into it when every offer of mercy which wee have refused and every threatning of wrath which we have despised shall accompany us unto the tribunall of Christ to testifie against us and into the fire of Hell to upbraid us with our owne perdition O the dolefull condition of impenitent sinners If they have not the Word they perish for the want and if they have it they perish doubly for the contempt of it O that men would consideâ— the terror of the Lord and bee perswaded and that they would learne so much wisedome as not to arm the very mercy of God against themselves A bridge is made to give us a safe passage over a dangerous river but he who stumbles on the bridge is in danger to fall into the river The Word is given as a meanes to carry us over Hell unto Heaven but he who stumbles and quarrels at this meanes shall fall in thither from whence otherwise he had been delivered by it FINIS Gen 35 22. Hos. 13.13 Gen. 32.24 Hos. 12.3 4. Isa. 26.17 18. Psal. 82.1 2 Cor. 2.14 Psalm 45.1 Isai. 26.8 9. Ephes. 6.19 Psal. 94 12 Mic. 6 9. a Gen 42 5â— Sect. 1. b Chap 8.7.9 2 6.16.10 18.11 6 c Ch. 9.11 14 d Isa 26.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato apud A. Gel. li. 6 c. 14. famosos la rones in his locis ubi grassati â—unt surca figendos compluribus placuit ut conspectu deterreantâ—r alii ab iisdem facinoribus ff de poenis l. 28. sect famosos unde in Brutis in rebus in aâ—imatis observata vindicta vid. Pet. Erod Decâ—et l. 2. Tit. 14. Zepper de legib l. 1. c. 11. Pl. l. 29 c. 4. Plut de fortun Ro. f Psal. 52.6 Luk 17.32 Act. 5.11 Luk. 13.1.7 Jer. 3.8 Dan. 5.18.21 Num. 16.38.40 Sect. 2. Sect. 3. g Isa. 26.11 h Rom. 10.3 Heb. 11.6 Non sunt bona quae non de radiâ—e bona procedunt Ea ipsa opera quae dicuntur ante fidem quamvis videantur hominibus lâ—uâ—abilia inaâ—â—â— sunt-ut magna vires curâ—us celeâ—â—â—mus praeter viam Aug. Enars in Pâ—al 3â— vide de Spirit hiâ— c. 20. 2â— 26. Coâ—tra duas Epist. Pelag l. 3. c. 7. ep 106. de side operâ—bus c. 14. contra Iulian lib. 4. cap. 3 i Nih lad ostentaâ—ionem omnia ad conscientiam refert Pâ— l. 1 epist. 22. Nil ilopinionis causa omnia conscientiae faciam Senec. de vita beata c 20 k Ier. 3.10 l Acts 26.23 m Ruth 1.14 n Exodus 8.8 Exodus 9. â—7 â—4 o Psal. 78.34 37 p Semisauciam hac arque hac versâ—re voluntatem Aug. confess l. 8. c. 8. plerique ipsâ—iâ— paenitentiae agunt Ambro. dâ— paenit l. 2. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexiâ— 2. strom Irrisor est non paenitens qui adhuc agit quod paeniâ—er c. Isidor de summo â—ono Magnamrem puâ—a unum hominemagere praeter sapientem nemo unum agit Caetera multifoâ—mes sunt Senec. Ep 1â—0 Ambros. ofâ—ic lib. 2. c. 22. q Ioâ—l 2.12 Act. 11. 23. Psal. 57.7 Eph. 3.27 Psal. 86.11 Heb. 13.9 r Ioel 2.12 13. Isa. 55.6.7 â—er 31.18 Hos. 3.5 Psal. 130.4 Acts 2 38. Matth. 3.2 Isa. 64. â— Sect. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Stro. l. 6. s Qui beneficiis noÌ„ intelligitur vel plagis intelligatur Cypr. in Demeâ—â—ia t Danâ— animum ad loquendum libere ultimae miseriae Liv. lib. 29. u.. Inops Senaâ—us Auxilii humani ad Deos populum vâ—ta ver it justi cuÌ„ conjugibus libeâ—ls supplicatum ire pacem expoâ—cere deuÌ„ Liv. l. 3. Cum stupeâ— caelum areâ—annus nudipedalia denunciaÌ„tur Magistratus puâ—pu â—as ponunt fasces retro aver tunt pâ—ecem indigiâ—ant hostiam instaurant Vide Tentuâ— adv physicos c. 16. Clem. Alex. stro l. 6.6 pag. 45.3 Edit Heins Sozom. l. 9. c. 6. Brisso de formul l. 1. x Perdidisti 〈◊〉 mala si nonduÌ„ misera est didicisti Sen. ad Helvidâ— perdidistis utilitateÌ„ calamitatis miserâ—imifacti estis pessim permansistis Aug. de civ Dei l. 1. c. 33. y Isa. 28.15 z 1 King 6.4 a Psal. 18.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de seranumin vindicta b Vide Tertul. contra Maâ—â—ion l. 2. c 13. c Vossius Rhetor li. 5. ca. 12. sect 7. d Vide Gorraei definit medie Lauâ—eur Sect 6. e Plutarch Apophâ—hegm * Iosh. 23.19 Iohn 4.22 Eccles. 5.1 2. Gen. 35.2.3 1 Sam. 16.5 Isa. 1.15.61 f Quantum à praeceptis tantum ab auribus Dei longe sumus Tertul. de Orat. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Illiad g 〈◊〉 Sacerdos 〈◊〉 fiatâ—um 〈◊〉 dicenâ—o suâ—sum corâ—â— Cyprian de Oratione i Isa. 64.7 h 1 Sam. 7.27 k Psal. 57.7.8 l Psal. 103.1 â—â—hrâ—â—â—0 19 m 1 Ioh. 5.14 n 2 Sam. 7.25 o Rom. 8.36 Zach. 2 1â— Iob 37.19 vide Aug. Epist 105. Et Epist. 121 ca 15. q Dei potentiam servi preces impediâ—â—ant Hiâ—â—on ad Gâ—udentium q Act. 16.25 26. r Act. 12.5.10 s 1 Kin. 18.41 Fuâ—men de Caelo precibus suis contra hostium machinâ— mentum 〈◊〉 suis pluvià Impeâ—ratâcum siti laborarent Iulius Capitoliâ— in Antonino vide Iustin. Martyr Apol. 2 Tertâ—l Apolog c. 5.39.40 Et ad