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
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
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
of calamitie upon us all wisedome and learning and piety prudence are healing things Remember and O that God would put into the hearts of this whole Kingdome from the Throne to the Plow to remember the fate of a divided Kingdome from the mouth of truth it selfe O that we would all remember that misunderstandings and jealousies and divisions of heart are an high evidence of Gods displeasure and that through the wrath of the Lord of Hosts a Land is darkned and as it were infatuated when Manasse is against Ephraim and Ephraim against Manasse and every man eateth the flesh of his owne Arme. Isa. 7.9.21 O let us all remember what it cost Shechem and Abimelech what it cost Benjamin and the other Tribes even the losse of threescore and five thousand men remember Priamus and his children will laugh Babylon will clap their hands and wag their head no such time for Shishak the Aegyptian to trouble Jerusalem as when Israel is divided 2 Chron. 12.2 Let it never be said of Gods owne people that they are fallen into the curse of Midianites and Ammorites and Edomites and Philistines to help forward the destruction of one another O that God would give this whole Nation hearts to consider these things that he would put a spirit of peace and resolved unity into the minds of this whole people to be true to their owne happinesse and by how much the greater are the subtilties of men to divide them to be so much the more firmly united in prayers to God and in concord between themselves that they may not expose their persons estates posterities and which is dearest of all their Religion to the craftie and bloodie advantages of the enemies of the Protestant Churches who in humane view could have no way to overthrow them but by their own dissentions I have done with this point and shall conclude all with a very few words of the next which is drawn from the scope and connexion of the prayer suggested to the judgement threatned It is this When temporall judgements are felt or feared Gods people should pray for spirituall mercies Humane sorrows cannot overcome where the joy of the Lord is our strength Thus the Lord seems to have taught his Apostle he was under some pressing discomfort the messenger of Satan sent to buffet him he prayes for particular deliverance and God answers him non ad voluntatem sed ad utilitatem implying a direction unto all such prayers My grace is sufficient for thee 2 Cor. 12.9 When thou feelest a thorn in thy flesh pray for grace in thy heart the buffets of Satan cannot hurt where the grace of God doth suffice so he directeth in time of plague and famine to pray and to seek his face 2 Chron. 7.14 to look more after his favour than our owne ease to be more solicitous for the recovering of his Love than for the removing of his Rod. This is a true character of a filiall disposition In the way of thy judgements even in that way wherein wicked men fling thee off and give thee over and quarrell with thee and repine against thee even in the way of â—hy judgements do we wait for thee and the desire of our soul is more to thy Name than to our own deliverance Isa. 26.8 true Diciples follow Christ more for his Doctrine than his loaves and are willing to choose rather affliction than iniquity The grace and favour of God is life Psal. 30.5 better than life Psal. 63.3 and therefore must needs be the most soveraigne Antidote to preserve and to bear up the soul above all other discomforts whereas if he be angry no other helps are able to relieve us Brasse and Iron can fence me against a Bullet or a Sword but if I were to be cast into a furnace of fire it would help to torment me if into a pit of water it would help to sinke me Now our God is a consuming fire and his breath a streame of brimstone Humane plaisters can never cure the wounds which God makes where he is the Smiter he must be the Healer too Hos. 6.1 All the Candles in a Countrey are not able to make day there till the Sunne come and all the contents of the world are not able to make comfort to the soule till the Sun of Righteousnesse arise with healing in his wings In a Mine if a damp come it is in vaine to trust to your lights they will burn blew and dimme and at last vanish you must make haste to be drawne upward if you will be safe When God sharpneth an affliction with his displeasure it is vaine to trust to worldly succours your desires and affections must be on things above if you will be relieved There is no remedie no refuge from Gods anger but to Gods grace Bloud letting is a cure of bleeding and a burn a cure against a burne and running into Goâ— is the way to escape him as to close and get in 〈◊〉 him that would strike you doth avoid the blow In a tempest at Sea it is very dangerous to strike to the shore the safest way is to have Sea-roome and to keep in the Main still there is no landing against any tempest of Gods judgements at any shore of worldly or carnall policies but the way is to keep with him still if he be with us in the Ship the winds and the Sea will at last be rebuked This then should serve to humble us for our carnall prayers in times of judgement such as the hungry Raven or the dry and gaping earth makes when we assemble our selves for Corne and Wine for peace and safety and be in the meane time carelesse whether God receive us graciously or no. God much complains of it when he slew Israel the raâ—k made him rore the rod made him flatter but all was to be rid of affliction It was the prayer of nature for ease not of the Spirit for grace for their heart was not right Psal. 78.34 37. The like he complains of after the Captivity they fasted and prayed in the fifth moneth wherein the City and Temple had bin burned and in the seventh moneth wherein Gedeliah had bin slain and the remnant carried captive but they did it not out of sinceritie toward God but out of policie for themselves and this he proves by their behaviour after their return If you had indeed sought me you would have remembred the words of the Prophets when Ierusalem was inhabited before and being returned would now have put them to practise But Jerusalem inhabited after the Captivitie is just like Jerusalem inhabited before the captivitie so that from hence it appears that all their weeping and separating was not for pious but politique reasons Zach. 7.5 6. And there is nothing under heaven more hatefull or more reproachfull unto God than to make Religion serve turns to have piety lacquey and dance attendance and be a drudge and groom to
voluntary hardship of life they should bee the better fitted to beare that captivity which was to come upon them Or because thereby they should the better expres the condition of strangers amongst Gods people upon whose outward comforts they would not seem too much to inâ—roach that it might appear that they did not incorporate with them for meer secular but for spirituall benefits It was lawfull for Paul to have received wages and rewards for his work in the Gospel as well of the Churches of Achaia as of Macedonia and others as he proveth 1 Cor. 9.4.14 yet hee seemeth upon the case of expediencie that hee might cut off occasion from them that desired occasion and might the better promote the Gospel to bind himself by an oath for so much those words The truth of Christ is in me do import as the Learned have observed never to bee burdensome in that kind unto those Churches 2 Cor. 11.7 12. Lawfull thingâ— when inexpedient and gravaminous may bee forborn by the bond of a Covenant 3. Matter of thanksgiving and praises unto God in which case it was usuall to make and to pay vowes What shall I render to the Lord for all his benefits towards me saith David I will take the cup of salvation as the use of the Jewes was in their feasts and sacrifices of thanksgiving Luk. 22.17 I will pay my vows unto the Lord. Whereby it appears that godly men when they prayed for mercies did likewise by vâ—ws and Covenants bind themselves to return tribute of praise in some particular kinde or other upon the hearing of their prayers Psal. 116.12 13 14. Psal. 123.2 3. so Iacob did Gen. 28.22 and so Iepthah Judg. 11.30 31. and so Hanna 1 Sam. 1.11 27 28. and so Hezekiah Isa. 38.20 and so Ionah cap. 1.9 so Zacheus to testifie his thankfulnesse unto Christ for his conversion and to testifie his through mortification of covetousnesse which had been his masterâ—sin did not onely out of duty make restitution where he had done wrong but out of bountie did engage himselfe to give the half of his goods to the poor Luke 19.8 The formal cause of a Covenant is the Plighting of our fidelitie and engaging of our Truth unto God in that particular which is the matter of our Covenant Which is done two wayes Either by a simple promise and stipulation as that of Zacheus or in a more solemn way by the Intervention of an oath or curse or subscription as that of Nehemiah and the people there The efficient cause is the person entring into the Covenant In whom these things are to concurre 1 A clear knowledge and deliberate weighing of the matter promised because error deception or ignorance are contrary to the formall notion of that consent which in every Covenant is intrinsecall and necessary thereunto Non vidâ—tur consentire qui errat 2 A free and willing concurrence In omni pacto intercedit actio spontanea and so in every promise Not but that Authoritie may impose oaths and those as well promissory as Assertorie Genes 24.3 1 Kings 2.42 Ezra 10.3.5 as Iosiah made a Covenant and caused the people to stand unto it 2 Chron. 34.31 32. But that the matter of it though imposed should bee such in the nature of the thing as that it may be taken in Iudgement and Righteousnesse that so the person may not be hamper'd in any such hesitancie of conscience as will not consist with a pious spontaneous and voluntarie concurrence thereunto 3 A power to make the promise and binde ones self by it For a man may have power to make a promise which is not finally obligatorie buâ— upon supposition As a woman might for her own part vow and by that vow was bound up as to her self but this bond was but conditionall as to efficacy and influence upon the effect to wit if her husband hear it and held his peace Num. 30.3.14 4 A power having made the promise to perform it and this depends upon the nature of the thing Which must be first possible for Impossibilium nulla est obligatio No man can bind himselfe to things impossible And next lawfull in regard either of the necessity or expediencie or some other allowablenesse in the thing For Turpe est jure impossibile we can do nothing but that which we can do rightfully Sinfull things are in construction of Law impossible and so can induce no Obligation A servant can make no promise to the dishonour or disservice of his Master nor a childe or Pupill contrary to the will of his Parent or Guardian nor a Christian to the dishonour or against the will of Christ whom he serves In every such sinfull engagement there is intrinsecally dolus error deceptio the heart is blinded by the deceitfulnesse of lust Ephes. 4.18.22 Hebr. 3.13 2 Pet. 1.9 2 Cor. 11.3 And these things are destructive to the nature of such an action as must â—e deliberate and spontaneous Promises of this kinde binde to nothing but Repentance From these considerations we may learn what to judge of thâ— promises which many men make of doing service unto God 1 Some joyn in Covenants as the greatest part of that tumultuous concourse of people who made an uproar against the Apostle were gathered together They knew not wherefore Acts 19.32 do not understand the things they promise As if a man should set his hand and seale to an Obligation and not know the contents or condition of it Such are all ignorant Christians who have often renewed their Covenant of new obedience and faith in Christ and yet know not what the faith of Christ is or what is the puritie spiritualnesse and widenesse of that Law which they have sworne unto As the Apostle saith of the Jews If they had known they would not have crucified the Lord of glory wee may say of many of these if they knew the purity holinesse of those things which they have vowed to keep they either would not have entred into Covenant with God at all or would bee more conscientious and vigilant in their observation of it It is a signe of a man desperately carelesse to run daily into debt and never so much as remember or consider what hee owes If there were no other obligation to tye men unto the knowledge of Gods will this alone were sufficient that they have undertaken to serve him and therefore by their own Covenants are bound to know him For surely many men who have promised repentance from dead works if they did indeed consider what that Repentance is and unto what a strict and narrow way of walking it doth confine them would go nigh if they durst to plead an Error in the Contract and to professe that they had not thought their Obligation had engaged them unto so severe and rigid a service and so repent of their repentance But in this case Ignorance of what a man ought to
enemies and not to lose of their own purity thereby He must be as wise and as potent as God that can use the â—age of Gods enemies and convert it when he hath done to the good of Gods Church and the glory of Gods Name and be able at pleasure to restraine and call it in againe We must ever take heed of this dangerous competition betweene our own interests and Gods to be so tender and intent upon that as to hazard and shake this Ieroboam did so but it was fatall to him and to all Israel The End of Iudahs combining with the Assyrian was that they might rejoyce against Rezin and Remaliahs sonne but the consequent of it which they never intended was that the Assyrian came over all the channels and over all the bankes and overflowed and went over and reached to the very necke and if it had not beene Immanuels land would have endangered the drowning of it Isa. 8.6 7 8. If Israel for his owne ends joyne with Ashur it will hardly be possible for him in so doing though against his own will not to promote the Ends of Ashur against God Church and against himselfe too And yet the Prophet would not have in that case Gods people to be dismayed or to say a Confederaâ—ie a Confederacie but to sanctifie the Lord himselfe and make him their feare and their dread who will certainly be a Sanctuary unto them and will binde up his Testimony and seale the Law amongst his Disciples when others shall stumble and fall and be broken and be snared and be taken If we preserve Immanuels right in us and ours in him all confederacies against us shall be broken all counsels shall come to nought 2. Not in Horses or in any other Humane preparations and provisions of our owne Some trust in Charets and some in Horses but we saith David will remember the Name of the Lord our God Psalm 20.7 That Name câ—n do more with a sling and a stone then Goliah with all his armour 1 Sam. 17 4â— It is a strong tower for protection and safety to all â—hat flie unto it Pro. 18.10 Whereas Horses though they be prepared against the day of battell yet safety commeth onely from the Lord Prov. 21.31 Horses are flesh and not spirit and theiâ— Riders are men and not God and cursed are they that make flesh their arme and depart from the Lord Isa. 31.1 2 3. Ier. 17.5 No not in variety of meanes and wayes of Help which seemeth to be intimated in the word Râ—ding from one confederate unto another if Asshur faile I will post to Egypt if one friend or counsell faile I will make haste to another a sinne very frequently charged upon Israel Hos. 7.11 Isa. 20.5 Isa. 57.10 Ier. 2.36 37. These are not to be trusted in 1. because of the intrinsecaell weaknesse and defect of ability in the creature to help Every man is a lyar either by imposture and so in purpose or by impotency and so in the event deceiving those that relie upon him Psal. 62.9 2. Because of ignorance and defect of wisdome in us to apply that strength which is in the creature unto the best advantage None but an Artificer can turne and governe the naturall efficacy of fire winde water unto the workes of art The wisdome whereby wee should direct created vertues unto humane Ends is not in or of our selves but it comes from God Iames. 1.5 Isai. 28.26 29. Exod· 36.1 2. Eccles. 7.24 9.1 11. 3. Nor in Idols not in corrupting the worship of God Idols are lies and teachers of lies and promisers of lies to all that trust in them Ier. 10.8 14 15 16. Habac. 2.18 Rev. 22.15 an Idoll is just nothing in the world 1 Cor. 8.4 and that which is nothing can doe nothing for those that relie upon it What ever thing a man trusteth in in time of trouble must needs have these things in it to ground that confidence upon First a Knowledge of him and his wants therefore we are bid to trust in Gods providence over us for all outward good things because he knoweth that we have need of them Mat. 5.32 Secondly a loving and mercifull disposition to helpe him A man may sometimes receive helpe from such as love him not out of policy and in pursuance of other Ends and intends but he cannot confidently relie upon any aide which is not first founded in love I ever suspect and feare the gifts and succours which proceed form an Enemy they will have their owne Ends onely even then when they seeme to tender and serve me therefore David singleth our Gods mercy as the object of his Trust Psal. 52.8 Thirdly a manifestation of that love in some promise or other ingageing unto assistance For how can I with assurance and without hesitancy expect helpe there where I never received any promise of it here was the ground of Davids Iehoshaphats Daniels trust in God the word and promise which he had passed unto them 1 Chron. 17.25 27. Psal. 119.42 2 Chron. 20.7 8. Dan. 9.2 3. Fourthly Truth and fidelity in the care to make these promises good this is that which makes us so confidently trust in Gods promises because we know they are all Yea and Amen that it is impossible for God to lie or deceive or for any to seeke his face in vaine 2 Cor. 1.20 Iosh. 21.45 Hebr. 6.18 Isai. 45.19 Fifthly Power to give Being and put into act whatsoever is thus promised That which a man leanes upon must have strength to bear the weight which is laid upon it This is the great ground of our trusting in God at all times even then when all other helpes faile because he is I Am that can create and give a being to every thing which he hath promised because power belongeth unto him and in the Lord Iehovah is everlasting strength and nothing is too hard no help too great for him who made heaven and earth and can command all the Creatures which he made to serve those whom he is pleased to helpe Psal. 62.8 11. Exod. 3.14 Isay. 26.4 Gen. 18.14 Ier. 32.17 Psal. 121.2 Rom. 4.19 21. Matth. 8.2 Now whosoever seeks for any of these grounds of trust in Idols shall be sure to faile of them Knowledge they have none Isay 44.9 and therefore love they have none for how can that love any thing which knowes nothing Truth they have none neither of being in themselves nor of promise to those that trust in them the very formality of an Idol is to be a lye to stand for that which it is not and to present that which it is most unlike Isay 44.20.40.18 Ier. 10.14 15 16. and power they have none either to heare or save Isay. 45.20.46.7.41.23.24.28 29. And therefore that repentance which shaketh off confidence in Idols doth not onely convert a man unto God but unto himselfe is it not onely an impious but a sottish thing and below the
hearts of his servants from crying unto him in behalfe of a people we have reason to hope that he will at last think thoughts of mercy towards them Exod. 32.10 14. and in the meane time when they are reduced to the condition of fatherlesse children he will be a Guardian unto them his eye of providence and tuition will observe them and take care of them He is the Father of the fatherlesse and Iudge of the widow even God in his holy habitation Psal. 68.3 Now in that he saith I am a green firre-tree It is a promise made in opposition to all the vaine succors which they relyed on before intimating that instead of them he would be their defence and shelter that they should not need to hide themselves under such narrow refuges Whatsoever humane wisdome wealth power or other outward meanes men have to defend themselves withall yet they shall never finde any true and solid protection but in and from God after sound conversion unto him The firre-tree Pliny saith casteth not its leaves and so yeelds a perpetuall shade both in winter and in summer To note that sound conversion yeeldeth comfort in all conditions of life Though the earth be removed and the mountaines carried into the midst of the Sea c. Psal. 46.2 3. Habac. 3.16 17 18. However it be God is good to Israel and it shall goe well with the righteous he will be for a sanctuary to his people that they need not bee afraid Esay 8.12 13 14. If you would have your hearts above all the troubles of the world get under this firre-tree cast you selves under this protection get into the Chamber of Gods providence and promises and then though the troubles of the world may strip you of all outward comforts yet God will be all unto you Lastly in that hee saith From me is thy fruit found We learne that though good works be Ours when they are done by us yet they come from God who enableth us to doe them we beare them but God worketh and produceth them in us The duty is ours but the efficacy and blessing is his This falleth in with what hath been handled in the first Doctrine and therefore I shall say no more of it THE SEVENTH SERMON HOSEA Chap. 14. ver 9. 9. Who is wise and he shall understand these things Prudent and he shall know them for the wayes of the Lord are right and the just shall walke in them but the transgressours shall fall therein THese words are a most patheticall close and as it were a Seale which the Prophet setteth to all the Doctrine of his whole book to the course of his Ministery implying first A strong asseveration of the truth of all those things which he had in the name of God delivered unto them Secondly An elegant and forcible excitation of the people unto a sad serious pondering of them laying to heart the sins therein charged the duties therein required the judgments therein threatned the blessings therein promised And withall thirdly a tacit complaint of the paucity of those who were wise unto salvation and of the desperate use which wicked men make of the word of God and the Ministery of his Grace namely to stumble at it and to turn it unto themselves into an occasion of ruine Who is wise and he shall understand c. The interrogation is first a secret exprobration of folly unto his hearers or the greatest part of them for so this kind of interrogation doth frequently in Scripture intimate either a negation or at least the rarenesse and difficulty of the thing spoken of as Who hath knowne the mind of the Lord 1 Cor. 2.16 Who shall lay any thing to the charge of Gods Elect Rom. 8.33 These are negatives Who knoweth the power of thine anger Psal. 90.11 Who amongst you will give eare to this Esay 42.23 Who hath believed our report or to whom is the arme of the Lord revealed Esay 53.1 These are Restrictives Who that is few or none are such Secondly An earnest wish and desire of the Prophet O that men were wise to understand these things and lay them to heart as Who shall deliver me from this body of death that is O that I were delivered Rom. 7.24 Who will shew us any good Psal. 4.7 that is O that any could doe it Thirdly A strong affirmation or demonstration wherein true wisdome doth indeed consist and what men that are truly wise will doe when the wayes of God are by the Ministery of his servants set forth before them namely ponder and consider the great weight and consequence of them as Ier. 9.12 13. Who is the wise man that may understand this namely as it followeth for what the Land perisheth and is burnt up like a wildernesse that none passeth thorow And the Lord saith because they have forsaken my Law which I set before them c. This is the Character of a wise man to resolve the judgements that are upon a people into their proper original and not to alledge non causam pro causa Fourthly a vehement awakening and quickning of the people unto this duty of sad attendance on the words which he had spoken unto them as Exod. 32.26 Who is on the Lords side Let him come unto me and 2 Kings 9.32 Who is on my side who So it is as if the Prophet should have said there are none of you who have been my hearers but would willingly retain the reputation of wise and understanding men and would esteem it a high indignitie to be recorded unto all Ages for fooles and madd men Well I have preached amongst you many yeares together sixty are the fewest that we can well compute some say seventy others above eighty but alas what entertainment hath mine Embassage received what operation or successe hath it had amongst you 〈◊〉 there not the Calves still standing at Dan and Bethel do not carnall policies prevaile still against the expresse will of God O if there be any wise any prudent men amongst you and O that all Gods people were such let them now at length in the close of my Ministery towards them shew their wisdome by giving heed to what I have declared from the Lord that they may learn to walk in Gods righteous wayes and may not stumble and perish by them Here are two words used to expresse the wisedome which God requireth in those who would fruitfully heare his word the one importing a mentall knowledge of the things and the other a practicall and prudentiall judgement in pondering them and in discerning the great moment and consequence of them unto our eternall weale or woe So the Apostle prayes for the Colossians That they might be filled with the knowledge of Gods will in all wisedome and spirituall understanding Col. 1.9 In meere notionall things which are only to be known for themselves and are not further reducible unto use and practice it is sufficient that a
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
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