Israels Prayer in Time of Trouble, Sermon 7

Israels Prayer in Time of Trouble · Sermon 7

p. 109THE 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,§. 1. & 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 p. 110the 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? Vid. Gl…ss…i Rhetor. Sacr. Tract. 2. cap. 51 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 p. 111up 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.

p. 112Here are two words used to expresse the wisedome which God requireth in those who would fruitfully heare his word;§. 2. Duae sunt partes Rationis secundam Philosophum, una foreign, altera foreign, qua …a…iocinamur & deliberamus in ordine ad mores. Vide Arist Ethic. lib. 6. ca. 2. & cap. 8. 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 man knowes them. But in such things the knowledge whereof is ever in order unto a further end, there is required besides **foreign, Arist. … 7▪ cap. 11.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 …hat Theologicall learning is all of it practicall, and hath an intrinseall respect and order unto ††foreign, Iustin Martyr. Apol 2. Qui Chris…iani nominis … non agit, Christianus non esse videtur. Salvian. de Gubern. Dei lib. 4.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 p. 113unto 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,Sect. 3. 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 Iud…cia Dei plerunque occulta, nunquam Injusta, Aug. Serm. 88▪ de Tempore. foreign, Clem. …. vid Tertul. contra. M…rcion: lib. 2. cap▪ 11, 12, 13, 14, 15, 16.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 p. 114very 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, Sect. 4.and who doe seriously attend and manage the ministry p. 115of 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.Rari sunt qui philosophantur. Ulpian. P. de Excusationibus Leg. 5. Rari quippe Boni, numero vix sunt To…idem quot Thebarum portae vel divitis ostia Nil…. Iuvenal. Sat. 13 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 p. 116things 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: bbforeign. Arist. de Generat. Anima lib. 4. cap. 4. Unum pa…io, sed. Leonem. vid. a Gell. l. 13 c. 7. Gesner. de quad…uped▪ in Elephanto. & Leone. C.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 …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 professours,Sect. 5. no more then wee are in a civill State by the paucity p. 117of wise Counsellors and Polititians in comparison of the vulgar people. It is no strange thing at all in any societies of men to see the weaker part more then the wiser. If but few attend the right wayes of the Lord, and walke in them, remember it is a worke of wisedome, and such wisedome as cometh from above, and hath no seeds or principles in corrupt nature out of which it might be drawne: nay against which all the vigour of carnall reason doth exalt it selfe; so that the ccPudet doctes homines ex discipulis Platonis fieri discipulos Christi &c. vid Aug. de civit. Dei l. 10. c. 29. & l. 13. c. 16. & Ep. 10▪more naturall wisedome men have, the more in danger they are to despise and undervalue the wayes of God, as being better able to reason and to cavill against them, Math. 11.25. Act. 4.11. Iohn 7.48. 1. Cor. 20.28.2.8. 2. Cor. 10.5, 6. Therefore first in the ministry of the word wee must continue our labour, though Israel be not gathered, Esay 49.4, 5. We must stretch out our hands, though it be to a disobediint and gain saying people, Esay 65.2. whether they will hear, or whether they will forbeare, we must speak unto them, be they never so rebellious, Ezek. 2.7. and the reason is, because the word is never in vaine, but it doth ever prosper in the worke whereunto. God sends it, Esay 55.1…. If men be righteous, they walk; if wicked, they stumble ddforeign. Clem. Alex. in prot…ephe., and in both there is a sweet savour unto God, 2. Cor. 2.15. Gods worke is accomplished, his glory promoted, the power of his Gospel commended in the one and the other eeVultures unguento sugantur & scarabei rosa Plin, & Aelian. foreign. Clem. Paedag l. 2. c. 8 foreign. Plutarch. Quòd Stoici doceant absurdiora poetis. foreign. Nissen. Hom. 3. in▪ Cantic. foreign. Plutarch. in conjugalib. praecept.: p. 118as the vertue of a sweet savour is seene as well by the Antipathy which one creature hath unto it, as by the Refreshment which another receiveth from it: the strength of a rock, as by holding up the house that is built upon it, so by breaking in pieces the ship that doth dash against it: the force of the fire, as well by consuming the drosse, as by refining the gold: the power of the water, as well in sinking the ship that leakes, as in supporting the ship that is sound. The pillar of the cloud was as wonderfull in the darknesse which it cast upon the Egyptians, as in the light which it gave unto the Israelites, Exod. 14.20. The power of the Angel as great in striking terror into the souldiers, as in speaking comfort unto the woman, Math. 28.4, 5. Secondly, In attendance on the Word, we must resolve rather to walke with the wise though few, then to follow a multitude to doe evill, and to stumble with the wicked, though they be many: rather enter the Arke with a few, then venture the flood with a world of sinners: rather goe three or foure out of Sodome, then bee burnt for company: We must not affect an Humorous singularity in differing unnecessarily from good men, being one for Paul against Apollo, another for Apollo against Cephas: but we must ever affect an holy and pious singularity in walking contrary unto evill men, in shining as lights in the midst of a crooked and perverse Nation, Phil. 2.15. for the Righteous is more excellent then his neighbor, Prov. 12.26. Though there be but few in the way, there will bee many in the end of the journey: p. 119As the Tribes and Families went up divided towards Ierusalem, but when they were come thither, they appeared every one of them before God in Sion, Psal. 8.4.7.

Secondly,Sect. 6. In that the Prophet calleth upon his hearers to attend unto his doctrin by this argument because it will be an evidence of their prudence & wisedome, we learne, That true and solid Wisedom doth draw the heart to know aright, namely, to consider and ponder the judgements, blessings, wayes, and word of God in order to the chiefe ends, and accordingly to direct all their conversation: for in Gods account that knowledge which doth not edifie, is no knowledge at all, 1. Cor. 8.2. None are his wise men, which are not wise unto salvation, 2 Tim. 3.15. who doe not draw their wisedom from his Word, and from his commandements, Psal. 19.7.119.98, 99. Ier. 8.9.

There is a aaEthic. lib. 6. cap. 7.twofold wisedome, as the Philosopher distinguisheth, foreign and foreign: wisedome in some bbforeign. Philemon apud Athenaeum. lib. 7. cap. 11. & Liv▪ lib. 39.particulars, as wee esteeme every man who is excellent in his profession, to bee a wise man eousque, so farre as concernes the managing of that profession: as when a man knowes all the necessary Principles and maximes of that way wherein he is, the right ends thereof, and the proper conclusions deducible from those principles, and derigible unto those ends. And next, wisedome in generall and in perfection, which is of those principles, ends, and conclusions which are universally and most transcendently necessary unto a mans cheefest and most p. 120generall good: and this the ccforeign, Ethi. l. 6. c. 7. foreign. Arist. Metaphysic. l. 2. cap. 2. foreign, Rhetoric. lib. 1. cap. 37.Philosopher calleth the knowledge of the most excellent and honourable things, or of the last end, and cheefe good of man. Now the end by how much the more supreme, perpetuall, and ultimate it is, by so much the more it hath of excellency and goodnesse in it, as bearing thereby most exact proportion and conveniency to the soule of man ddVide Field of the Church. lib 1. c. 1.; for the soule being immortall it selfe, can have no finall satisfaction from any good which is mortall and perishable: and being withall so large and unlimited, as that the reasonings and desires thereof extend unto the whole latitude of goodnesse, being not restrained unto this or that kinde,, but capable of desiring and judging of all the different degrees of goodnesse which are in all the whole variety of things, it can therefore never finally acquiesce in any but the most universall and comprehensive goodnesse, in the nearer or more remote participation whereof consisteth the different goodnesse of all other things.

Sect. 7.This supreme and absolute goodnesse can indeed be but one, all other things being good by the participation of that. There is none good but …ne, that is God, Math. 19.17. But because there are Two sorts of men in the world, righteous and wicked, the seed of the woman, and the seed of the Serpent: therefore consequently there are Two sorts of ends which these men doe differenly pursue. The end of wicked men is a happinesse which they out of their own corrupt judgements doe shape unto themselves, and unto which they doe finally carry all the motions of their soules, p. 121called in Scripture the pleasures of sinne, and the wages of iniquity, Hebr. 11.25. 2 Pet. 2.15. that thing whatsoever it is, for obtaining whereof men do direct all their other endeavours, as profit, pleasure, and honour or power; and there are mediums exactly proportionable unto these ends; namely, the lusts of the flesh, the lusts of the eyes, and the pride of life, 1 Ioh. 2.16. And there is a wisdome consonant unto these ends and means, and fit to direct and manage these lusts unto the a…taining of those ends; which therefore the Apostle calleth the wisedome of the flesh or corrupt nature, Rom. 8.7. and St Iames, a wisdome earthly, sensuall, and divelish, Iames 3.15. earthly, managing the lusts of the eyes unto the ends of gaine; sensuall, managing the lusts of the flesh unto ends of pleasure; and divellish, managing the pride of life unto ends of power. But such wisedome as this, God esteemes very foolishnesse; My people are foolish, sottish children, they have no understanding: Why? They are wise to do evill, but to do good they have no knowledge: Ier. 4.22. Wisedome is onelyonly unto that which is good; he is the wisest man who is simple and ignor…nt in the trade of evill, Rom. 16.19. If any man amongst you seemeth to bee wise in this world, let him become a foole that hee may be wise: 1 Corinth. 3.18.

On the other side, the true and ultimate end of righteous men, is Almighty **Fecisti nos ad te, & inquietū est Cor nostrum donec requi…scat in …e. Aug Confess. li. 1. ca. 1. Omnis mihi copi… quae Deus meus non est, Egestas est, lib. 13. cap. 8. vid. de Trinit. lib. 8▪ c. 3. de Civit. Dei, li. 12 c. 1.God as most glorious in himselfe, and most good unto us; or the seeking of his glory, that he may be honoured by us: and of our own salvation, that wee may bee glorified p. 122by him. The fruition of him as the highest and first in genere veri, and the greatest and last in genere boni, the chiefest object for the minde to rest in by knowledge, and the heart by love: this must needs be the best of all ends, both in regard of the **Beatitud… haec du… requirit, fru…tionem incommutabilis Boni, & certitudinem aeternae fruitionis, vid. Aug de Civ. Dei lib. 11. cap. 13.excellency of it, as being infinitely and most absolutely good: and in regard of eternitie, so that the soul having once the possession of it, can never be to seek of that happinesse which floweth from it, Ioh. 6.27, 28. The proper meanes for the obtaining of this end, is the knowledge of God in Christ, as in his Word he hath revealed himself, to be known, worshipped, and obeyed; for there onelyonly doth he teach us the way unto himself: and true wisdome is the pursuing of this meanes in order unto that end. For though many approaches may be made towards God by the search and contemplation of the creature, yet in his word he hath shewed us a more full and excellent way, which onelyonly can make us wise unto salvation through faith in Christ Iesus, 2 Tim. 3.15. Prov. 9.10. Eccles. 12.12, 13. Ier. 9.23, 24.

All the thoughts and wisdome of men is spent upon one of these two heads,Sect. 8. either the obtaining of the good which we want: or the avoiding and declining the evill which we feare. And by how much the more excellent and difficult the good is which we want; and by how much the more pernicious and imminent the evill is which we feare, by so much greater is the wisedome which in both these procures the end at which we ayme. Now then what are the most excellent good p. 123things which we want?Vid. Aristot. de iis quae Bon… sunt, & quae Meliora & majora, Rhetor. lib. 1. cap. 6.7. food is common to us with other creatures. Raiment, houses, lands, possessions, common to us with the worst men: take the most admired perfections which are not heavenly, and we may finde very wicked men excell in them. All men will confesse the soule to be more excellent then the body; and therefore the good of that to be more excellent then of the other: and the chiefe good of it to be that which doth most advance it towards the fountaine of goodnesse, where is fulnesse of perfection, and perpetuity of fruition. The excellency of every thing standeth in two things. The perfection of beauty wherein it was made, and the perfection of use for which it was made. The beauty of man, especially in his soule, consists in this, that he was made like to God, after his Image, Gen. 1.26, 27. and his end and use in this, that he was made for God, first to serve him, and after to enjoy him; for the Lord hath set apart him that is godly for himselfe, Psal. 4.3. This people have I formed for my selfe, they shall shew forth my praise, Isa. 43.21. Therefore to recove… the Image of God, which is in knowledge, righteousnesse, and true holinesse, Col…s. 3.10. Ep…es. ….24. to work to the service and glory of God, Ioh. 1….8. to aspire and to enjoy the possession and fruition of God, Exod. 33.18. Phil. 1.23. must needs bee mans greatest good; and by consequence, to attend on the meanes hereof, must needs bee his greatest wisedome.

What is the most pernicious and destructive p. 124evill which a man is in danger of? not the losse of any outward good things whatsoever, for they are all in their nature perishable; we enjoy them upon these conditions to part with them again; no wisedome can keep them; Meat for the belly, and the belly for meats, but God shall destroy both it and them: 1 Cor. 6.13. Not the suffering of any outward troubles, which the best of men have suffered, and triumphed over; But the greatest losse is the losse of a precious soul, which is more worth then all the world, Matth. 16.26. and the greatest suffering is the wrath of God upon the conscience, Psal. 90.11. Isa. 33.14. Heb. 10.31. Matth. 10.28. Therefore to avoid this danger, and to snatch this darling from the paw of the Lion, is of all other the greatest wisdome. It is wisdome to deliver a City, Eccles. 9.15. much more to deliver a soul, Sect. 9.Prov. 11.30. Angelicall, Seraphicall knowledge without this, is all worth nothing, 1 Cor. 13.1, 2.

Therefore we should learn to shew our selves wise indeed by attendance on Gods Word. If the most glorious creatures for wisdom and knowledge that ever God made, the blessed **Videntur ipsi Ang…li ex Scriptis Evangelicis, & ministerio Apostolico plurima didicisse, Vid. Chrysost. Hom 1. in Iohan▪ Gregor. Nis…en. Hom. 8. in Cantic. Theophylact. & Occumen. in Eph. 3. alios apud Sext. Senens li 6. Annot. 165.182. & …99.Eph 3Angels were employed in publishing the Law of God, Act. 7.53. Gal. 3.19. and did with great admiration look into the mysteries of the Gospel, and stoope down with their faces towards the mercy Seat, 1 Pet. 1.12. Eph. 3.10. Exod. 37.9. it cannot but be also our chiefest wisdome to hide the world in our hearts, and to make it our companion, and Councellor (as David did, Psal. 119.24.) We esteeme him the wisest man who followeth the best and safest **Vide Greg. …holos…n de Repub li. 24.Counsell, and p. 125that which will most preserve and promote his interest, his honour, and his conscience. Herein was Rehoboams weaknesse, that by passionate and temeratious Counsels he suffered his honour to be stained, his interest to be weakned, and his conscience to be defiled with resolutions of violence and injustice. Now, there is no counsell to that of Gods Word. It illightneth the eyes, it maketh wise the simple, Psal. 19.7, 8. It is able to make a man wise **foreign. Plutar. de occulte vivendo.for himselfe, and unto salvation, which no other counsell can do, 2 Tim. 3.15, 16. there is no case that can be put, though of never so great intricacie and perplexity, no doubt so difficult, no temptation so knotty and involv'd, no condition whereinto a man can be brought so desperate, no imployment so darke and uncouth, no service so arduous, or full of discouragements, in all which so farre as respecteth conscience and salvation, there are not most clear and satisfactory expedients to be drawn out of Gods Word if a man have his judgement and senses after a spirituall manner exercised in the searching of it. That we are so often at a stand how to state such a question, how to satisfie such a scruple, how to cleare and expedite 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 p. 126with 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 l…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;Sunt qu…edam falsae opiniones quae ulcus non gignunt: Sunt etiam errores venenati, qui anim…m depascu…tur, vid. Plutarch, de superstit. and this not onelyonly in matters problematicall, or circumstantiall, wherein learned and godly men may differ from one another, & yet sti…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 …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 …nd wanton licentiousnesse, and a libertie to vent …nd publish what perverse things s…ever men p. 127please; 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,Sect. 10. 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 f…et themselves, Isa. 8.21. they are gray-headed, with very trouble and sorrow, Hos. 7.…. they gnaw p. 128their to…gues for pain, Revel. 16.10. they pine away in their iniquities, Levit. 26.39. they are m…d in their calamities, have trembling hearts, fa…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 consi…er his hand and counsell in it, or measu…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 Go…s displeasure, humbling us under his holy hand, and guiding u… 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 p. 129a 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 Chalde…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.…7. and if he vomit him up again, God speakes unto him, chap. 2.10.Perdidistis utilitatem calamitatis & miserrimi facti estu, & pessimi permansistis. Aug. de Civ. Dei l. …. c. 13. 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; p. 130as 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.

§. 11.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 Pro…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 aaElenchus est syllogismus cum contradictione c…nclusionis. Arist. Elench. l. … c. 1. El foreign est certa argum…ntatione disputantem vincere. Steph. ex Platone.conviction. There p. 131is 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, bbDemonstratio est Syllogismus Scient…ficus. A…ist. poster. Analyt. lib. 1. c. …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 suprea… 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, Nullum scelus rationem habet. Liv. lib. 28.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.

p. 1322. In regard of their consonancy and ccforeign. &c. Iust. Mart. dialog▪ cum Tryphon. Quod de suo codice Iustinianus, verius de sacro codice affirmatur, contrarium aliqu…d in hoc codice pos…tum, nullum sibi locum vindicabit &c. Cod. de ve… re Iure enucleando. l. 2. Sect. 15 & l. 3. Sect. 15.Harmony within themselves; as that which is right …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 o…her. The promises of God are not yea and nay, but yea and Amen, 2. Cor, 1, 19, 20. However, there …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 ddNon id…irco juste voluit quia futurum justum suit quod voluit, sed quod voluit, id…irco justum suit quia ipse voluit— secundum cam justum est quod justum est, &c. Hug. de Sacrament. lib, 1. part. 4. cap. 1.originall rule of all Rectitude and Perfection. Law is nothing but the will of the Law-giver, revealed with p. 133…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 dan…ger of missing a way, if it be strait and direct with out any turnings: and in no gre… 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 foreign, 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 p. 134so 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 eeIn iis quae Aperte in Scripturis posita sunt inveniuntur illa omnia qua continent fiaem, m…resque vivendi. Aug. de doct. Christian. lib. 2. c. 9. & Ep 3. ad Volusian. & contr. Ep. Petilian. cap▪ 5. Vid. Theodoret. Serm. 8. de Martyrib.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. …say 32.4. Esay 35.8. Matth. 11▪ 25.

§. 12.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 p. 135arts 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. …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.Ut vernula illa apud Senecam quae cu… caeca esset, cubiculum esse tenebrosum querebatur foreign. Plutarch, d… Animi Tra… quillita…e. 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 p. 136of the purest things, and conceive of God as if he were such a one as themselves, Psal. 50.21.

§. 13.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, Cesset voluntas propria· & non erit Infernus, &c. vid. Bernard, Serm. 3. de Resurrect.2. Pet. 3.16. Act. 13.1…. 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 aaforeign Clem. Alex. Strom. lib. 7. foreign. Ibid. foreign Ibid. foreign &c. Justin. Martyr. Ep. ad Zenam. Simplicitatem sermonis Ecclesiastici id volunt signifi…are quod ipsi sen…iunt. Hieron ep. vid. Aug. de do…. Christian. lib. 3. cap. 10. Scripturas tenent ad speciem, non ad salutem. de Baptism. contr. Donat. lib. 3. cap. ult. …as secundum suum sensum legunt. de Grat. Christ. lib. 1. c. 41. Sequitur voluptatem no… quam audit, …ed quam attulit, & vitia sua cum coepit putare s…milia praeceptis, indulget illis non …i…ide nec obscure; Luxu…iatur etiam inop…o capi…e. Sen. de vita Beata cap. 13. Nondum haec negligentia deum v…nerat, nec interpretando sibi quisqu… jus jurandum & leges ap…as saciebat, sed suos potius mo…es ad ea accommodabat. Liv. lib. 3.excogitate such distinctions and evasions, as may serve to reconcile Gods word and a mans owne lust together. Lust p. 137sayes, 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,§ 14. 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 **foreign &c. Ba. in Ps. 14. foreign. Naz Orat. 1. Qui …rumento orenam immiscuit, quasi de corrupto agi potest, l 26. ad Leg. Aquil P. § 20 Aurum accepisti, aurum reddo; nolo mihi pro aliis alia subjicias. nolo pro auto aut impudenter plumbū, aut s…audulenter aeramenta suppo…as; nolo auri speciem sed naturam plane, Vincent. Lirin. Lege Corneliâ cavetur ut qui … aurum vi…ii quid add…derit, qui argenteos nummos adulterinos flaverit, sals… crimine ten…atur. l 9 P. Leg. Cornel. de falsis. Qui tabulam legis res…rit vel quid inde immutaverit, Lege Iulia peculatus tenetur, l. 8. P. ad leg. Iul peculat.Ps 14, without any Commixtures or contemperations of our owne. Mixtures are usefull onelyonly 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 p. 138of 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,Instrumentum rem principalem sequitur, vid. Locati conducti, P. Leg. 19. Sect. 2. 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,In Itinere non debet extrui aedificium, l 9. P. si Servitut vindicetur. 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;Nequis vela Regia aut Titulum audeat alienis rebus imponere, Cod. l. 2. Tit. 16. Qui rem depositam in usus suos invito Domin… converterit, furti Reus est, Leg. 3. Cod Depositi velcontra. 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 p. 139counterfeit 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 onelyonly 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, Vid Davenant. de Indice & norma fidei. Chap. 25.31.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, Isid. Pelut. lib. 3. Ep. 165.if it were possible for an Angel to deceive, Gal. 1.8. 1 Kings 13.18, 21. but onelyonly and immediately upon the Scripture, except when the blind lead the blind, the leader only should p. 140fall 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. … Cor. 5.20. Heb. 12.25. Matth. 28.20.

Fourthly, In that it is said, That the Iust w…ll walk in them, § 15.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 p. 141which 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, Nihil est aliud Scientia nostra quam culpa, qui ad hoc tantummodo Legem novimus ut majore offensione peccemus, Salvian. lib. 4.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,Criminosior culpa, ubi status honestior.— Qui Christiani dicimur, si simile aliquid Barbarorum impuritatibus facimus, graviùs erramus; a…rocius enim sub sancti nominis professione peccamus: ubi sublimior est praerogativa, major est culpa. Salvian. lib. 4. possunt nostra & Barbarorum vitia esse paria, sed in his tamen vitiis necesse est peccata nostra esse graviora—Nunquid dici de …unnis potest, …cce quales sunt qui Christiani esse dicuutur? nuuquid de Saxonibus & Francis, Ecce quid sa…iunt▪ qui se asserunt Christi esse cul…es? Nunquid propter … …ex Satr… Sancta …?—Evangelia legunt, & Impuditi sunt; Apostolos audi…t, & incbriantur▪ Christum sequuntur, & Rapiunt, &c. Ibid. 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 p. 142shines, 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.

§ 16.2. 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 p. 143written 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 p. 144of 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 onelyonly to them that are called; to others a stumbling block, and foolishnesse, 1 Cor. 1.24. We speak wisedome, saith the Apostle, but it is amongst them that are perfect, 1 Cor. 2.6. He that is subject unto one Prince, doth not greatly care to study the Laws of another; or if he doe, it is in order to curiosity and not unto duty. So long as men resolve of Christ, we will not have this man to raign over us, so long either they study not his Word at all, or it is in order to some carnall and corrupt ends, and not either to obedience or salvation.

Hereby we may try our spirituall estate, whether we be just men or no; if we make Gods Word our Way, our Rule, our Delight, laying it up in our hearts, and labouring to be rich in it, that wee may walk with more exactnesse. It was an ill signe of love to Christ the Master of the Feast, when men chose rather to tend their cattell and grounds, then to waite on him, Luke 14.18. An ill signe of valuing his doctrine, when the losse of their Swine made the Gardarens weary of his company, Luke 8.37. There was much work to doe in the house, when Mary neglected it all, and sate at his feet to p. 145heare his Doctrine, and yet was commended by him for it: Hee was better pleased to see her hunger after the Feast that hee brought, then solicitous to provide a Feast for him: more delighted in her love to his Doctrine, then her Sisters care for his entertainment, Luke 10.41, 42. This is one of the surest Characters of a Godly man, that hee makes the Word in all things his Rule and Counsellor, labouring continually to get more acquaintance with God, and his holy Will thereby, Prov. 10.14. Col. 3.16. Iohn 15.7. It is H…s Way; and every man endeavours to be skilfull in the way which he is to travell. It is his Toole and instrument; every Work-man must have that in a readinesse, to measure, and carry on all the parts of his work: It is his Wisedome aaTurpe est patricio, & nobili, & causas oranii, jus in quo versare…ur ignorare. Pompon. P. de o…igine Ju…is leg. 2. § 43. Itaque in medicum imperite secantem competit Actio. l. 7. P. ad Leg. Aquil. § 8 quia Imperitia culpae adnumeratur. Instir. lib. 4. de Leg. Aquil. §. 7. & l. 132. P. de Regulis Juris.; every one would be esteemed a wise man in that which is his proper function and profession: It is the mystery and Trade unto which he is bound; and every man would have the reputation of skill in his owne Trade: It is his Charter, the grant of all the Priviledges and Immunities which belong unto him; and every Citizen would willingly know the Priviledges which he hath a right in. It is the Testament and Will of Christ, wherein are given unto us exceeding great and precious Promises; and what Heire or childe would be ignorant of the last Will of his Father? Lastly, it is the Law of Christs Kingdom, and it bbIuris ignorantia cuique noces. l. 9. P. de Juris & facti …gnor. Arist. Ethic. lib. 3. cap. 7. Greg. Tholos. syntag. Jur. l. 30. c. 10.concerns p. 146every Subject to know the Duties, the Rewards, the Punishments that belong unto him in that relation.

Fifthly, in that he saith, That the Transgressours shall fall therein, Sect. 17.wee learne, That the Holy and right wayes of the Lord in the ministry of his word set forth unto us, are unto wicked men turned into matter of falling; and that two manner of wayes. 1. By way of Scandall they are offended at it: And 2. by way of Ruine, they are destroyed by it.

1. By way of Scandall, they are offended at it. So it is prophesied of Christ; that as he should be for a Sanctuary unto his people; so to others who would not trust in him, but betake themselves to their owne counsels, he should be for a stone of stumbling, and for a rock of offence, for a ginne and for a snare, Esay 8.14. for the fall and the rising againe of many in Israel, and for a signs to be spoken against, Luke 2.34, 35. So he saith of himselfe, for Iudgement am I come into this world, that they which see not, might see; and that they which see might be made blinde, Ioh. 9.39. And ccBonae res neminem scandalizant nisi malam men…em. Tertul. de veland. virg. cap. 3.this offence which wicked men take take at Christ; is from the purity and holinesse of his word, which they cannot submit unto; A stone of stumbling he is, and a rock of offence, to them which stumble at the word, being disobedient, 1 Pet. 2.8. 2 Cor. 2 14, 15. Thus Christ preached was a Sanctuary to Sergius Paulus the Deputy, and a stumbling block to Elymas the Sorcerer: a Sanctuary to Dionysius and Damaris, and a stumbling p. 147block to the wits and Philosophers of Athens: A Sanctuary to the Gentiles that beg'd the preaching of the Gospel, and a stumbling block to the Iews that contradicted and blasphemed, Act. 13.42, 45. the former primarily and per se; for salvation was the purpose of his comming, there was sinne enough to condemne the world before: I came not, saith he, to judge the world, but to save the world, (Joh. 12.47.) The other ddVid. Irenaeum lib. 5. cap. 27.occasionally, not by any intrinsecall evill quality in the word, which is holy, just, good, and dealeth with all meeknesse and beseechings, even towards obstinate sinners eeforeign. Athanas. de synod. Arim. & Seleuc.; but by reason of the pride and stubbornesse of these men who dash against it: as that wholesome meat which ministers strength to a sound man, doth but feed the disease of another that sits at the same table with him: the same light which is a pleasure to a strong eye, is a paine to a weak one: the same sweet smels that delight the braine, doe afflict the matrix when it is distempered; and none of this by the infusion of malignant qualities, but only by an occasionall working upon and exciting of those which were there before.

And there are many things in the word of God, at which the corrupt hearts of wicked men are apt to stumble and bee offended: As first the ffforeign. Iustin. Exposit. fidei▪profoundnesse and depth of it, as containing great mysteries above the discovery or search of created Reason. Such is the pride and p. 148wantonnesse of sinfull wit, that it knows not how to beleeve what it cannot comprehend, and must have all Doctrines tried at her barre, and measured by her ballance; as if a man should attempt to weigh out the earth in a paire of scales, or to empty the waters of the Sea with a bucket. As soone as Paul mentioned the Resurrection, presently the Athenian Wits mocked his Doctrine,Sect. 18. Act. 17.32. and it was a great stumbling block to Nicodemus to heare that a man must be borne againe, Joh. 3.4. Sarah hath much adoe to beleeve beyond reason, Gen. 18.12. and Muses himselfe was a little staggerd by this temptation, Numb. 11.22, 21. A very hard thing it is for busie and inquisitive Reason to rest in an foreign in the depth of the wisedome and counsell of God, and to adore the unsearchablenesse of his Judgements, **foreign. Plutarch de sera numinis vindict…. Non omnium quae à majoribus constituta sunt Ratio reddi potest, & ideo Rationes corumque constitu…ntur, inquiri non op…rcet. P. lib. 1. T. 4. Leg. 20, 21.though even Humane Lawes tell us that Reason of Law is not always to be inquired into. **Vid. Hooker. lib. 5.3. Mater omnium Hareticorum superbia. Aug. de Gen. contr. Manichaeo…. lib. 2 cap. 8.The first great Heresies against the highest mysteries of Christian Religion, the Trinity, the two natures of Christ, the Hypostaticall union, the deity of the Holy spirit, had their first rise among the Graecians, who were then the masters of wit and Learning, and esteemed the rest of the world Barbarous; and the old exception which they were wont to take at the Doctrine of Christianity was the foolishnesse of it, as the Apostle notes, 1 Cor. 1.23.

Secondly,Sect. 19. the sanctity and strictnesse of it, as it is contrary to the carnall wills and affections p. 149of 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. **See Perkin… his works, …om. 1. pag. 356.362. Bol tons discourse of true happinesse. Sandersons serm. on 1 Kin. 21.29. Dan. Dikes deceit of the heart cap. 6, 7, 8. Downham of Christian warfare, part. 4. li. 1. cap. 13. §. 3. & lib. 2.11.1 Kgs 21:29Corruption 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 p. 150to 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, Vid. Basil. H… mil. in ditescentes, s…atim ab initio.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 p. 151stayes 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 l…sse of All, Fides famem non time…. Hier. Perquam durum est, sed i…al…x scripta est. Vlpian P. Qui & à quibus mamunissi Liberi non s…unt. l. 12. §. 1.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,Sect. 20. 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 p. 22men; 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 p. 153Word 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. aaCensores divinitatis dicentes sic non debuit Deus, & sic magis debuit—consultio res sibimet videntur Deo, Tertul. in Marcion, lib. 2. cap. 2.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 bbNon suit Impossibile quando praeceptum est, sed stulti…ia peccantis Impossibile sibi s…cit. Gul. Paris. de vitiis & pecca… ▪ cap. 10. Neque …im suo vit…o non implebatur Lex, sed vitio prudentiae carnis, Aug. de …pir. & lit. cap. 19.not originally, nor is it intrinsecally or in the nature of the thing impossible, but accidentally and by reason of naturall corruption which is enmity against it; a burthen may be very portable in it selfe, which he who is a creeple is not able to beare; the defect is not in the Law, but in us, Rom. 8.3. Secondly, that of this ccNec latuit praeceptorem praecepti pondus hominum excedere vires: Sed judicavit utile ex hoc ipso suae illos Insufficientiae admoneri—Ergo mandando Impossibilia non praevarica…ores homines fecit sed humiles, ut omne os obstruatur, & subditus fiat om…is mundus Deo, quia ex operibus leg… non justifi…abitur emnis caro coram illo: accipientes quippe mandatum, & sentientes defectum, clamabimus in Caelu… & mis…rebitur nostri Deus, Bernard. Ser. 50. in Cantic.Impossibility there may be made a most excellent use, that being convinced of impotency in our selves, we may have recourse to the perfect obedience and righteousnesse of Christ, to pardon all our violations of it, Gal. 3.21, 24. Thirdly, being regenerated and endued with the spirit of Christ, the Law becomes ddLex data, ut gratia quaereretur, gratia data ut Lex impleretur, Aug. de sp. & lit. c. 19. Omnia fiant Charitati facilia, De nat. & grat. cap. 69. de grat. Christ. cap. 9. de grat. & lib. arb. cap. 15.Evangelically possible unto p. 154us againe, yea, not onelyonly possibly, but sweet and easie, Rom. 7.22. 1 Ioh. 5.2. Ma. 11.30. Though impossible to the purpose of Iustification and legall Covenant, which requireth perfection of obedience under paine of the Curse, Gal. 3.10. in which sense it is a yoake which cannot bee born, Act. 15.10. A Commandement which cannot be endured, Heb. 12.20. yet possible to the purpose of acceptation of our services done in the obedience of it, The spirituall part of them being presented by the intercession, and the carnall defects covered by the righteousnesse of Christ, in whom the father is alwayes well pleased. Fourthly, if any wicked man presume to harden himselfe in the practice of sinnes, under this pretence that it is impossible for him to avoid them, because God hardneth whom he will, Though the Apostolicall increpation be Answer sufficient, Who art thou that replyest against God? yet he must further know, that he is not onelyonly hardned judicially by the sentence of God, but most ooCor lapideum non significat nisi durissimam voluntatem & adversus Deum inflexibil…m, Aug. de grat. & lib. …rb. c. 14.willingly also by his owne stubborne love of sinne, and giving himselfe over unto greedinesse in sinning, and thereby doth actively bring upon himselfe those indispositions unto duty, so that the Law being impossible to be performed by him is indeed no other then hee would himselfe have it to be, as bearing an active enmity and antipathy unto it.

§ 22.Sixthly, The mercy and Free-grace of God in the promises, is unto wicked men an occasion of stumbling while they turn it into lasciviousnesse, and continue in sinne that grace may abound, Rom. 6.1. p. 155Iud. ver. 4. and venture to make work for the blood of Christ, not being led by the goodnesse of God unto repentance, but hardning themselves in impenitency because God is good, Rom. 2.4. There is not any thing at which wicked men doe more ordinarily stumble then at mercy, as gluttons surfet most upon the greatest dainties, venturing upon this ground to goe on in sinne, because they cannot out-sinne mercy; and to put off repentance from day to day, because they are still under the offers of mercy; making mercy not a sanctuary unto which to fly from sinne, but a sanctuary to protect and countenance sinne; and so by profane and desperate presumption turning the very mercy of God into a ffFructum ex eo quis consequi non debet quod impugnat. Gotoftid. Nemo sit Liber in fraudem sisci. Marcian. P. Qui & à quibus manumiss…, l. 11.judgement, and savour of death unto themselves, Deut. 29.19, 20. Num. 15.30. pretending liberty from sinne that they may continue in it, and abuse God by his owne gifts.

Lastly, the threatnings of God set forth in his Word, and executed in his judgements upon wicked men, are great occasions of stumbling unto them, when they are not thereby with Manasses humbled under Gods mighty hand, but with Pharoah hardned the more in their stubbornnesse against him. There is such desperate wickednesse in the hearts of some men that they can even sit down and rest in the resolutions of perishing, resolving to enjoy the pleasures of sinne while they may, To morrow we shall dye, Vide quae de Sardanapalo, Nino, Bacchida, Xanthia, aliis, congessit Athenaeus, lib 8. cap 3. &. lib. 12. c. 7.therefore in the meane time let us eat and drink, 1 Cor. 5.32. This evill is of the Lord, why should we wait for the Lord any longer? 2 Kings 6.33. There are three p. 156men in the Scripture that have a speciall brand or marke of ignominy set upon them, Cain, Dathan, and Ahaz. The Lord set a mark upon Cain; Gen. 4.15. This is that Dathan, and this is that Ahaz, Num. 26.9. 2. Chron. 28.22. and if we examine the reasons, we shall finde that the sinne of stubbornnesse had a speciall hand in it.Contumacia cumulat poenam, l. 4. P. de paenis. Cains Offering was not accepted; upon this he grew wroth and sullen, and stubborn against Gods gentle warning, and slew his brother. Dathan and his Companions sent for by Moses, return a proud and stubborn answer, we will not come up, we will not come up. Ahaz greatly distressed by the King of Syria, by the Edomites, by the Philistimes, by the Assyrian, and in the midst of all this distresse stubborn still and trespassing more against the Lord. It is one of the saddest symptomes in the World for a man or a Nation not to be humbled under the correcting hand of God, but like an anvile to grow harder under blowes; and a most sure argument that God will not give over, but goe on to multiply his judgements still, for he will overcome when hee judgeth, and therefore will judge till he overcome. In Musicall Notes there are but eight degrees, and then the same returnes againe; and Philosophers when they distinguish degrees in qualities, doe usually make the eighth degree to be the highest: but in the wrath of God against those who impenitently and stubbornly stand out against his judgements, wee shall finde no fewer then eight and twenty degrees threatned by God himselfe, I will punish seven times more, and yet seven times p. 157more, and againe, seven time more, and once more, seven times more for your sinnes, Levit. 26.18, 21, 24, 28. thus wicked men doe not only stumble at the Word by way of scandall, but also—

2. By way of Ruine, § 23.because they are sure in the conclusion to be destroyed by it; for the rock stands still, the ship only is broken that dasheth against it. Gods Word is and will be too hard for the pride of men, the more they resist it, the mightier will it appeare in their condemnation. The weak corn which yeelds to the wind,foreign. vt Plut. Sympos. lib. 4. qu 2. is not harmed by it; but the proud Oake which resists it, is many times broken in pieces. The soule which submits to the Word, is saved by it; the soule which rebels against it, is sure to perish. Therefore since the Word comes not to any man in vaine, but returnes glory to God either in his conversion or in his hardning: It greatly concerneth every man to come unto it, with meek, penitent, docile, tractable, believing, obedient resolutions, and to consider how vaine and desperate a thing it is for a Potsherd to strive with a rod of Iron; for the pride & wrath of man to give a chalenge to the justice and power of God; for briars and thornes to set themselves in battell against fire. As our God is a consuming fire himselfe, so his law is a fiery Law, Deut. 33.2. & his word in the mouths of his Ministers a fire, Ier. 5.14.23.29. If we be gold, it will purge us; if thorns, it will devour & feed upon us. This is the condemnation (saith our Saviour,) That light is come into the world, and men loved darknesse rather then light, Iob. 3.19. There was damnation p. 158in 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 p. 159which 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 conside… 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.

End of the text · Edward Reynolds, Israels Prayer in Time of Trouble (1645)