without all succour neither here shall the Lord rest vpon bodie and soule but strike him in his nearest friends his wife c. Neither may we maruel at this for in nature wee see how some corne is sowen but neuer riseth some springeth and yet shortly withereth some groweth vp to an eare and yet then is stricken or blasted other at Gods good pleasure commeth to ripenesse some trees are planted yet neuer take roote some roote yet neuer blossome some blossome yet neuer bring forth fruit others through Gods blessing bring forth fruite in due season if God so deale with the plant and hearb of the field why may he not deale in like manner with man which is as wel in the hands of his creator as the smallest creature vpon the face of the earth 1. Vse reprehension first confutation of all wicked men which reproch religion for the idle profession of it If they see one that makes a great flourish in religion fall away As wicked men haue euill conceits of God so haue they of religion and the true professors thereof then presently see what religion these professours haue Alas doe they not see Sathan falling from heauen like lightning with his taile sweepe downe many a glorious though wandering starre if any thing be amisse presently it must be laid vpon God and his word these wicked thoughts of the hypocrite fixe vpon Gods silence But he that takes the foure corners of the earth in his hands as the lap of a garment shall shake the world together and cast out these wicked ones as his refuse and then shall be seene what sandie foundations they built vpon Nay alas this vncharitable world is so full of spite against God and his Saints that if a godly mans beast make but a smal trespasse presently shall it be laid vpon them as a great disgrace of their profession that which they account as nothing in others shall be verie hainous in them If Ligarius trip but a little then swelling Tubero will call it nefandum scelus vntollerable mischeife but as Cicero answered for Ligarius scelus tu illud vocas Tubero cur isto enim nomine illa adhuc causa caruit dost thou call it wickednes O boisterous Tubero wherefore I pray thee surely for that name there is no reason be a little perswaded by thy neighbours alij enim errorem appellant alij timorem qui durius spem cupiditatem odium pertinaciam qui gravissimè temeritatem scelus praeter te adhuc nemo thy neighbours round about thee call it some mistake or a little base feare they which are a little more vncharitable some hope or desire of gaine or fome mislike or ouermuch malepertnes they which say the worst of it are content that it be called rashnes but for wickednes thou hast not any other witnes beside thy selfe and therefore be intreated for Ligarius for he shall come to thee with an ignosce pater erravi lapsus sum non putavi si vnquam posthac paulo post temere feci paenitet ad clementiam tuam confugio delicti veniam peto vt ignoscas oro Suppose then in the like case a kind hearted Dauid come to a churlish Nabal in the name of Christ making him his Orator to plead for him why chalenge you religion for this small trespasse I am perswaded you haue no shew of reason for it all your neighbours doe make a fauourable construction of it I pray you therefore be pacified I am sorie I haue giuen you this offence thinke more fauourably of me I will be readie to put vp the like iniurie at your hands well Dauid send thy seruants to Nabal to aske him in thy name how hee doth let this bee their salutation both thou and thy house and all that thou hast be in peace wealth and prosperitie thy shepheards were with vs and we did them no hurt neither did they misse any thing all the while they were in Carmel aske thy seruants and they shall testifie the same wherefore let these young men finde fauour in thine eyes for we come in a good season neither shall they be chargeable vnto thee giue I pray thee whatsoeuer commeth to thine hand vnto thy seruants and to thy sonne Dauid Dauid thou hast plaied the Orator most excellently passions in thy selfe and strong arguments to Nabal especially one drawne from profit Let vs see what welcome Nabal will giue them Who is Dauid and who is the sonne of Ishai there be many seruants now a daies that breake away euery man from his master shall I take my bread and my water and my flesh that I haue killed for my shearers and giue it vnto men whome I know not whence they be the dogges shall haue it before them Well Dauid is a Mars as well as a Mercurie as good at his sword as at his words therefore Nabal shal smart for it What shall withhold Dauid surely the seruants of Nabal had respect vnto themselues and their mistresse therefore Abigail shall know that Dauid was as a wall both by night and by day to them and their masters sheepe therefore take heede for our master is so wicked that a man cannot speake vnto him good Abigail will giue Dauid good contentment that he shall blesse her counsell and when Nabal heares what his wife hath done his heart shal die within him and become like a stone after this the Lord shall smite him and he shall die Euen thus standeth it betwixt the godly and the world Wicked men liue and prosper because the godly are among them but alas they shall receiue hard measure at their hands they had rather feede the dogges then any poore Lazarus at their doores full of sores Hang him he is a stinking Puritan an enemie to the King and the whole common-wealth a breaker away from all masters can endure no yoke when alas if it were knowne they are the best subiects the King hath and as they neuer cease to pray for him so if once they should come to venture their liues for him and the good of the Church and commonwealth they should be found with the eagerest but alas by disgracefull tearmes they abuse many good Christians not esteeming those puritans which the King hath detected in his book but euery one that is not of their phantasie There be three kinds of Puritans and he that prooues not one of them shall neuer be saued First is the Papisticall puritan that dare plead with God for his iustification and this is a damnable puritan The second is a schismaticall puritan that rends himselfe from euery Church that will not agree with his phantasie and this is likewise a wretched puritan A third is the Christian Puritan such an one as I am sure the word of God approoues of and onely pronounceth them blessed that are pure in heart and these are defended by the booke of common prayer wherein we call vpon God that we might lead a godly sober and
Controversie concerning Gods decreeing of sinne 1. Obiections from the Text. 47. answered ibid. from attributes 48. answered ibid. from subiect 49. answered ibid. 2. Arguments proouing from the end 50. from method 52. from God first and last 54 3. Of sinnes entrance his causes principall instrumentall and accidentall 55. how God purposed this entrance 56. how the lawe workes sinne 58. positions of the manner 59 4. Of sinnes progresse and consequents 63. what is Gods work therein 64 5. Obiectiions that God is the author of sinne from Scripture 66 answered ibid. from Bellarmine 68. Caluins iudgement ibid. from reason 73. answered 74. from orthodoxe writers concerning Gods will decree mans will and his reprobation 78 6. Answered 88. how God wills sinne to be 89. Arminius sophystrie 91. determination no cause of necessitie 96. when a thing is how necessarie 97. of Gods concourse 98. of Gods irresistable will 106. the nature of Gods decree 107. freedome of mans will 121. reprobation no punishment 123 7. Collation of M. Perkins and Arminius 127. in 10. principles to 139. for the definition of predestination 139. how counsell 139. of the subiect and his degrees 140. to 152. lastly of the end and subordination of meanes 152. to 160. PSALM 50.21 These things hast thou done and I held my tongue therefore thou thoughtest that I was altogether like thee but I will reprooue thee and set them in order before thee CHAP. I. Of the generall Analysis IN the world we haue three sorts of people All men in thâ—â— world are either Atheists Hypocrites or Saintâ— First Atheists that care for no religion secondly Hypocrites that care for formall religion thirdly Saints that care for true religion Atheists discouer themselues and therfore the word of God is not large in ripping vp their sinnes Hypocrits make a faire shewe and therefore the word of God is verie copious in reuealing their sinne and threatning iudgement against them it tels them plainely they are all for the ceremonie nothing for the truth they lay hold on the shadowe but loose the substance these mens sacrifices are no better then abhomination vnto the Lord he hath no eare to heare them withall he hath no eyes to looke vpon their sacrifices no smell to sauour a sweet sauour of rest in them but his soule is displeased with them and his heart doth rise against them that hee must needs spewe them out of his mouth hee hath no tast to say that the sacrifices they haue prepared are any sauoury meat vnto his palate and yet the Lord is no daintie taster for hee would say it were well if there were but a willing mind Iacob and Esan a true type of Gods militant Church which is cumâ—â—aniâ— Indeede Izaac the father of Iacob and Esau might be deceiued in his sonnes and in their venison but surely hee was not deceiued in their garments for when he had kissed Iacob hee smelled the fauour of his garments and blessed him and said most truely behold the smell of my sonne is as the smell of a field God is not dim-sighted to iudge betwixt the taâ—es wheate which the Lord hath blessed but the Lord is not as man that he should any way be deceiued Iacob should neuer haue gotten the blessing from Esau by hauing his brothers hands in shewe except the Lord had brought that to passe which long before he had decreed Iacob haue I loued Esau haue I hated So stands the case betwixt all hypocrites and true professors they may haue the hands of 〈◊〉 but their voice will bee the voice of Iacob or morally their hands may be the hands of Iacob but their voice will be the voice of Esau the world might be deceiued by the workes of their hands but if they listen to their words they shall find them rellish of Esaus heart but the Lord knowes their workes that they are not onely couered with goates skins but that they themselues are goates indeede and so shall one day appeare when the Lord shall goe through the flocks and separate from all the sheepe the little spotted the great spotted and the blacke spotted not to be the wages of Iacob but the inheritance of the denil and therefore blessed are all they that shal be found in the garments of Christ Iesus that so not Izaac but the God of Abraham Izaac and Iacob may blesse them with the dew of heauen the fatnesse of the earth plenty of wheat and wine that all the world may be their seruants and all their mothers children honour them and therfore cursed be he that curseth them â—â—pocrites fiâ—al be rewarded and blessed be he that blesseth them let the hypocrites complaine we haue done thus and thus and yet thou regardest not we haue bin thy eldest sonnes in casting out deuills working miracles preaching fasting sacrificing giuing of almes and what haue we left vndone for thy names sake hast thou not therefore one blessing in store ò father to blesse vs withall Well it may be they will imitate Esau in his passion lift vp their voices and weepe and surely God will say of them as he did of Ahab Seest thou not how Ahab playes the hypocrite yet because he humbles himselfe in shewe I will bestow a blessing in shew vpon him I will spare him for a time so because yee haue wept with Esau for a blessing behold the fatnesse of the earth shall be your dwelling place by your swords and crueltie to my Saints shall you liue Cruelty of hypocrites I haue made you your brethrens seruants but it shall come to passe when you shall get the masterie that you shall breake their yokes from your neckes and assoone as the daies of your mourning are come and gone you will slay your brethren for that hath beene the thought of your mind God will surely blesse thâ—â—g â—ly and curse the wicked yet let me tell you my mind them haue I blessed and they shall be blessed but for you hypocrites which would seem to haue the little spots among my sheepe I tell you Ciuil hypocrits Grosse hypocrites Meere Atheiâ—â— Little spoâ— great spots blacke upon that I haue separated you for the day of slaughter and againe you hypocrites which are not of the number of these ciuill professors but grosse hypocrites with great spots in my congregation and yet defie my seruants which tell you of your damnation I tell you that you are in the selfe same predicament of my decree of reprobation And lastly all you Atheists which haue the blacke spots vpon you which will acknowledge no more then bruit beasts I tell you that you and all the rest are the goates that I must set on my left hand and pronounce this sentence against you Goe you cursed into hel fire prepared for the deuill and his angels there shall be weeping and gnashing of teeth for euer This Psalme is as I may tearme it an Assize or session holden of the Lord vnto
themselues to forget Christ and his flocke who are as great and deere vnto him as the price they cost him they cannot stagger but runne like hungrie dogges with an eie only to the fleshpots and sell both themselues and their people for a morsel of bread and a messe of pottage to the deuill and haue sworne like sonnes of the earth to possesse the earth for euer and leaue heauen and the heyres thereof to God himselfe Alas poore soules faine would they haue somewhat to keepe life and soule within them and therefore as famished and starued creatures which haue for a space been pownded vp and pinfolded in a ground of barrennesse debarred from all succour and releife will suffer any thing to go downe the throat be it as bitter as gall as deadly as poison they swallow bitternesse as sugar and licke vp death as sweet hony These things God knowes are too common among vs and for these how many threats and warnings from heauen from earth from God from men from foes abroad and friends at home Ierem 9. â— Shal not I visit for these things saith the Lord or shall not my soule bee auenged on such a nation as this I will assuredly prooue my selfe to be Lord of hosts muster vp the clouds call foorth the winds cause the fire to deuoure before me Psal 50 3. and a mighty tempest to be round about me all powers in heauen and earth shall be shaken and I will take the foure corners of the world and shake out this off-scouring I will raise vp the standerd blowe the trumpet bring destruction vpon destruction death vpon death plague vpon famine sword vpon both Another sort there be that declare my ordinances against which I haue many things such are like the Ostrich Iob. 39. which haue wings feathers not like the doues to flie vnto Gods arke to bring the faithfull newes of the abating of the waters of Gods wrath they haue no oliue leaues in their mouth no Gospel of peace vnto the heires of righteousnes receiued into the arke of Gods couenant but when the time is that is when they haue gotten themselues the wings of honour they mount on high mocke the horse and his rider they leaue their egges in the earth small thanks vnto them if they be made hote in the dust it is not their owne heate but the heat of an other sunne which perhaps the Lord makes to shine vnto them but in the meane time they forget that the foole might scatter them or the wild beasts might breake them Alas howe many in their pride tread the godly vnderfeete what store of wild beasts breake into the Lords vinyard therefore it cannot be but that they shew themselus cruell vnto their young ones as they were not theirs and are without feare as if they trauailed in vaine But let me tell them for all their learning and wisdome yet while they forsake Gods heritage they are depriued of all wisedome neither hath God giuen them any part of his vnderstanding Oh therefore for the loue of God and comfort of your owne soules recal your selues before this sentence come out against you God hath a long time holden his tongue it cannot be for euer for it is most certaine that he will reprooue for these things and set them in order re-enter therefore and recouer your forsaken charges languishing and worne away for want of pasture stretching on the ground for faintnes fetching their groanes deep and their pants thicke as readie to giue ouer and yeld vp the ghost if they die it must needs be laid to your charge Ier 5.3 and for these things God will haue you arraigned hereafter O Lord are not thine eyes vpon the truth yes assuredly and therefore the harmelesse sheep that droppe away by famine of the word hath raised a lowder crie and clamour in thine cares then any man is able to make by his iust complaint in the eares of men yet O God if any place for mercie and why should we doubt of mercie with thee who art the God of mercy looke not vpon this drosse and filth but sweep them out and open the rocke of stone againe let againe sweet Iesus the waters euen the liuing waters of the word flow out and let the sauing riuers of thy Gospel runne in all the drie places of our land We see the fruitfull weedes and thornes of prophannesse and iniquirie oh giue thine husbandmen hearts to roote them out we see the wofull ruines of vertue piety oh let the builders be readie to repaire them that so to thee who art the great Shepheard and Bishop of our soules we may render an account at the dreadfull day of thine Oecumenicall visitation In the meane time thou oh God which instructest the husbandman to haue discretion Esay 28. and doest teach him to cast in wheate and by measure euerie graine teach thy seruants how to plowe vp the fallow ground of mens hearts and keep them from sowing among thornes Againe Secondly 〈◊〉 taxe all vâ—â—e formed professors as the words are specially directed against such ministers as would declare Gods ordinances and yet hate all reformation so likewise may they be applyed to euerie professor that would make a shew of godlinesse yet wholly denyes the power thereof and therefore the sentence is verie large neither can we come to make any vse of it vntil we haue cleared it by the rules of Gods wisedome which is better then mans The wit of man hath many strange inuentions Gods wisdome our direction first seene by analysis then imitated by genesis and therefore seeing I haue been so large vpon one small verse it may rather be thought to be mine inuention beside the nature of the text then that which Gods wisedome will any waies afford I will not therefore thinke it grieuous to expresse the way of mine inuention All wisedome lookes vnto God as the author analysis genesis and will acknowledge no more in man then obseruation and after that to followe God by way of imitation for the wisedom of God is as the Sunne ours as the beames no beames where the sunn hath not gone before his wisdome as the real and substantiall face ours as the reflexion or image in the glasse no image or reflexion without the presence of the bodie Gods wisedome is as the seale ours as the stampe no stampe but by the seale his wisdome is the fountaine ours the streames no streames where the fountaine is not open and sending foorth his water Let Iacobs well be stoped and he will presently complaine for want of water therefore no worke of the creature is primarie Imitation by obseruation but an imitation of Gods worke The husbandman could neuer haue pianted trees except hee had first obserued Gods plantation in the world Apelles could neuer haue painted any exquisite colours vnlesse he had taken notice of Gods most beautifull colours in nature Let it
shew what we are to thinke of him He may make all the world to admire at him in this place for strange impudencie and horrible blasphemie against God for in these two words like thee is a gradation of three steppes euery one rising a steppe aboue an other First to compare God with him in any similitude of qualitie is sinnefull In qualitie because he hath no qualitie that answereth any thing in God but it were well if he would haue rested in the qualitie for things like are also dislike In essence but the originall in this place telleth vs plainly that he passeth all the bounds of logicall comparison and extends it to the very beeing of God for so the words are to be expounded out of the Originall In beeing to be like that is according to our English phrase altogether like thee strange impudencie and voide of very reason it selfe to make things compared as like any further to argue then their qualities but wickednes in the bosome of fooles is restles for he riseth one degree higher In immortality of beeing and brings in an eternitie of beeing altogether like God for the verbe is in the future tense and signifieth thus much not onely in beeing to be but also in beeing shall be therefore wicked men promise vnto themselues an eternall fellowship with God Let vs therefore consider what things are here compared Wicked mens innention is 〈◊〉 of comparisons and that with the best 2. in what qualitie they are compared 3. what truths or falshoods they make 4. what be the discourses of wicked mens hearts for all these are contained in this thought of a wicked man For the first the things compared Tearmes sinne silence God man are God and his silence a wicked man and his thoughts the proportion stands thus as wicked mens thoughts are so shall Gods silence be and consequently as wicked men are Qualitie from condition to substance and so to eternitie so shall God himselfe be The qualitie wherein they are compared is threefold 1. of condition God must be like minded vnto them 2. of substance and beeing for they frame Gods Image according to their owne image 3. for the qualitie of time God must be an euerlasting Patron and fauourer of all their causes For the third what truths shall we expect out of this strange inuention of wicked men surely none that will agree with the nature of Truth for they haue abused the truth and God himselfe who is the author of truth therefore three horrible falshoods are contained in these words First The falshoods of wicked men Gods thoughts as mans that Gods thoughts are as mans thoughts and Gods waies as mans waies directly against the truth of God Isa 55.8 9. For my thoughts are not your thoughts neither are your waies my waies saith the Lord for as the heauens are higher then the earth so are my waies higher then your waies and my thoughts aboue your thoughts The second falshood that God is as man 2. He makes God no better the a himselfe against that place God is not as man that he should lie neither as the sonne of man that he should be deceiued therefore may he well expostulate the matter with these hypocrites worse then idolaters for they make themselues the Idol therefore deny all gods as he doth with his people Isa 40.18 To whome will ye liken me or what similitude will ye set vp vnto me or rather set vp your selues cheeke by joule with me know ye nothing haue ye not heard it hath it not beene told you from the beginning haue ye not vnderstood it by the foundation of the earth how that I the Lord sit vpon the circle of the earth and the inhabitants are as grassehoppers how I stretch out the heauens as a curtaine and spread them as a tent to dwell in O hypocrites are you better then Princes and Iudges of the world see I pray you how I bring Princes to nothing and make the Iudges of the earth as vanitie as though they were not planted as though they were not sowne as though their stocke tooke no roote in the earth for I did but blow vpon them and they withered and the whirlewind hath taken them away as stubble therefore I counsell you lift vp your eyes on high and behold who hath created all things and bringeth out their armies by number and calleth them all by their names by the greatnes of my power and mightie strength nothing faileth Why saiest thou then O wicked man and speakest O hypocrite the Lord is as man and the mightie God of heauen as the silly worme that crawleth vpon the earth Thirdly 3. God shall dwell with him for euer that their estate shall be as vnchangeable as God himselfe for they say God shall be with them for euer wherfore let them heare the word of the Lord that say thus in their hearts Wee haue made a Couenant with death and with hell are we at agreement though a scourge runne ouer and passe thorough it shall not come at vs for we haue made falshood our refuge and vnder vanitie are we hidde therefore thus saith the Lord Iudgment will I lay to the rule and righteousnesse to the ballance and the haile shall sweep away thy vaine confidence and the waters shall ouerflow thy secret place and your couenant with death shal be disanulled and your agreement with hell shall not stand when a scourge shall runne ouer and passe through then shal ye be trode downe by it thus will I make your bed straight that it cannot suffice for your rest in my wrath and your couerings so narrowe that you cannot wrap your selues from my rods Go too then O hypocrite thou saidest I shall be a Lady for euer like the Lord of heauen whose dayes haue no ende I am Re◠18.7 and none else I shall not sit as a widow neither shall knowe the losse of children therefore heare thou that art giuen to pleasures dwellest carelesse that doest not set thy mind to righteousnes neither doest remember the latter end of thy sinne how that these two things shal come to the suddenly the losse of children and widowhood they shall come vpon thee in their perfection for thou hast trusted in wickednesse and hast said none seeth me◠thy wisedome and thy knowledge haue caused thee to rebell therefore shall euill come vpon thee and thou shalt not knowe the morning thereof destruction shall fall vpon thee which thou shalt not be able to put away And this shall bee the ende of all them that falsifie the truth of God The fourth thing is the discourse of wicked men Wicken mens discourses that riseth out of these apparant truths First I sinne and God is silent therefore he either seeth not or if he see yet hee regards not my sinne or if he regard my sinne yet his silence makes mee trust that he consents with me or if he doe
begin to swage hence the prouerb serò sapiunt Fryges they shut the stable dore when the steed is stoln And so many like Diues in hell would be wise when it is too late Thus when we are taken away we come to had I wist and doe penance in hell to no purpose 1. Vse reprehension First confutation of all wicked men that boast of their newe inuentions We haue many that crie with Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but alas what haue they found parturiant montes nascetur ridiculus mus they haue found out strange matters yet when all is brought to the birth it was but a mountaine conceiuing and the offspring was a poore mouse They were in the toppes of Kings houses in their vaine conceit but alas all is but the spiders webbe fitting for nothing but the besome to sweepe it to the dunghill 2. Vse is correction of the godly that are too credulous of wicked mens opinions Good Bereans will search whether the things be so or no and these shall be wiser then they of Thessalonica It behooueth a wise man in these cases to haue his eyes in his head 2. Vse instruction First admonition Thou saiest thou art rich and increased with goods and hast neede of nothing and knowest not how thou art wretched and miserable and poore and blinde and naked Reu. 3.17 This is the conceit of all hypocrites therfore let them looke to Christs admonition v. 18. I counsell thee to buie of me gold tried by the fire that thou maiest be made rich and white rayment that thou mayest be cloathed and that thy filthy nakednesse doe not appeare and annoint thine eyes with eie salue that thou mayest see Surely if God loue thee hee will rebuke and chasten therefore in the second place let it be a direction to the godly that they be zealous and in their zeale ielous ouer their hearts with a holy inquisition how it stands betwixt God and their soules if they find Gods truth rooted in their hearts praise God for it but if they see the deceits of their hearts repent and amend least the Lord come against them and cut them in peices with the sword of his iudgements that would not suffer the word of God liuely and mightie in operation sharper then any two edged sword to enter through euen to the diuiding asunder of their soule and their spirit of their ioynts marrow and to discerne of the thoughts and intents of their hearts let this be powerfull and we shall neuer be conceited Vse 3. consolation First when we do not conceit too high of any grace or gift of God in vs but say from the very heart glorie be to God When Dauid can say I am not puft in minde I haue no proud looke then he found ioy at will Secondly in our affliction not to conceit with Cain my sinne is greater then can be forgiuen but as wee descend downe into our owne hearts and plead guilty so againe by the eye of faith to ascend vpward vnto God in Christ and then shall we say with Iob although he kill me yet will I trust in him and I know my redeemer liueth and shall stand the last vpon earth and that I shall see him with these eyes And thus much of the bond of inference the bond of copulation followeth These things hast thou done and I held my tongue Sinnes Sinne and Gods silence may for a time agree together and Gods silence are no kindly friends yet they are here yoked together and that by a bond that doth not onely conioyne but gather together and that not by connexion but cheeke by ioule not one drawing in another for neither can sinne by any good consequence drawe after it Gods silence neither Gods silence except abused any wayes allure vnto sinne both are absolute and therefore soone may they bee parted From hence might be obserued first that more may absolutely be affirmed of sin silence coupled together then can be vpon condition for God makes no condition with sinners for the time of his silence neither haue they any lease from God how long they shall sinne and he wil say nothing for God will haue his libertie Secondly wicked men shall haue nothing to excuse them from God Indeed their sinnes goe before Gods silence Gods silence comes after and they againe come after with more sinne for so are the words ioyned together 1. They doe 2. God is silent 3. They thinke it may be by their latter sinning they haue a perswasion of conditions of peace but alas they are deceiued for hereby riseth a threefold iudgement against them one for their first sinne a second for the abuse of his silence and a third for that they haue had no measure in their sinning and therefore shall God haue no measure in his punishing Obser But the obseruation proper to the place is this that mans sinnes and Gods silence may stand together for a time The disciples of our Sauiour Christ knewe not of what spirits they were when they asked Christ that hee would call for fire from heauen to destroy his enemies Indeed if any tender hearted man should sit but one howre in the throne of God almighty and look downe vpon the earth as God doth continually and see what abhominations are done in that houre he would vndoubtedly in the next set all the world on fire and not suffer his wrath to bee pacified or the fire to be quenched Reas From opposition 1. From the nature of opposition Two things that disagree may be coupled together by some third and in that third they may agree Heate and cold may stand together in water but because water hath cold naturally and heate accidentally the heate must out againe and the water remaine in his nature So our sinnes and Gods silence euen fire and water stand together in this world and sinne burnes very hote in this world insomuch that the whole world boyles with it and the Lord hath a long time beene silent with the world verie coole and patient with sinners but this burning must out of the world for the world in Gods creation did neuer acknowledge him as any home borne brood The deluge once cooled him sufficiently and againe another fire stronger then he shall get the conquest and then shal an ende be made of Gods silence and smoaking coales shall issue out of his mouth for euer to augment the fire of hell that it may neuer bee extinguished Reas 2. The order of lawes which is to promise threaten The order of lawe punish all the while the law is promising and threatening the Iudge sits still as one at rest but when that time is expired he ascends the throne of iudgement giues sentence deliuers to the executioners and straitly commands that such villaynes be dispatched out of the world Reas 3. From meth◠de Methode makes a good agreement betwixt things that dissent when it brings euerie thing to his proper
then suggestion by obiects euen to a spirituall communication else tell me how it is possible that the deuil can often informe ignorant persons with the knowledg of tongues and artes which cannot be done by obiects but by familiar conuerse of natures agreeing And this is one dangerous way how the deuill may come to haue knowledge of out thoughts Act. 16. how learned the woman her diuination but from the information of the deuill how made she that confession These men are the seruants of the most high God which shewe vnto vs the way of saluation this was not the holding out of an obiect but effectuall operation vpon the glasse of her mind therefore the deuill is said to worke powerfully in the hearts of vnbeleeuers Working by obiects cannot bee so powerfull for how long might ministers preach the way of saluation before men would confesse as much as this woman hath done how long might a schoolemaster hold the Grammar before the eyes of an vnlearned man before hee would come to vnderstand the tongue or any Artist holde the Art before an ignorant man before he would make a syllogisme c. And therefore necessarily betwixt spirits must there bee a communication Hence the Scripture defines a witch a woman or ignorant person that hath a familiar spirit 1. Sam. 28.7 Seeke me a woman that hath a familiar spirit 2. Meanes is by instinct examples of this 2. Kin. 6.12 5.26 Act. 5. Peter knewe the thoughts of Ananias and Saphyra when Eliah complained 1. King 19.18 Yet will I leaue seuen thousand in Israel c. Rom. 11.4 3. Meanes is reuelation by the Scriptures by it we may know what be the maine thoughts of all men naturally Heb. 4.12 4. By signes as by speech gesture c. Gen. 4.6 Beside these fowre the Papists haue two more 1. Of the Saints in heauen to wit the glasse of the Trinitie but this glasse was neuer reuealed vnto any neither is it possible that it should bee reuealed for whatsoeuer is in God is God himselfe and therefore if wee cannot see God according to his glorious essence and perfection Iob 11.7.8.9 Exod. 33.20 Thou canst not see my face for there shall no man see mee and liue yet may we see Gods backe-parts which are his attributes and his workes which onely are to be seene in this world and in the world to come Therefore a meere dreame of seeing any thing in the glasse of the Trinitie any further then the reuelation of diuine attributes Isaiah the Prophet neuer learned or tanght such a doctrine as this nay he hath taught the contrarie when he saies Abraham knowes vs not and Iohn that euangelicall Prophet called the eagle for soring aloft into deep mysteries and the diuine because hee was most exercised in vnfolding the diuinitie of Christ yet neuer reached so high as this point neither euer acknowledged any such diuinitie nay he hath taught the contrarie in the Reu. How long Lord holy and iust his holines and iustice they know and acknowledge but of the time when the Lord shall manifest his holinesse and iustice they are wholly ignorant which could not haue been if they had beene able to looke into the glasse of the Trinitie Thirdly Iosias 2. Kin. 4.22 was taken away that he might not see the euill to come therefore the Saints in heauen see not the euill dayes here vpon earth In a word against all Papists God as he is one most simple act cannot be apprehended of any creature for God in himselfe is infinite therefore no finite thing can apprehend him Secondly he is most simple therefore one now many acts of vnderstanding cannot apprehend this one therfore is it absolutely impossible to reach vnto God by one act of vnderstanding which is absolutely necessarie to vnderstand God simply one therfore God alone knowes himselfe and his creature according as he hath reuealed himselfe A second the chamber of meditation wherein they put men and bid them meditate and afterward they inquire of them what they thought and so see what they are fit for if bloodie minded then treason if deepe meditations then Iesuites A strologians haue found out a seuenth way of knowing the thoughts and that is by the starres but they are to know that the starres worke nothing further then their proper subiect and naturall qualities and therefore haue no worke vpon the mind wherein the thoughts are framed for corporall things cannot worke vpon spirituall things saue only in the altering of their instruments An 8. meanes is invented which we call physiognomie that can tell mens destines by their hands called palmestrie by the face as the eyes nose for-head or the countenance but this is an idle coniecturing and full of vncertainties and if the heart be deceifull aboue all things surely if we try by the face and hands we shall neuer vnderstand the least of his imaginations therefore I rest content in these meanes as sufficient to wit beside that direct knowledge that the Lord hath mans knowledge or angels by communication spirituall by instinct reuelation of Scripture and signes The hypocrits thoughts are here detected of the Lord The kinds of wicked thoughts that euery man may take notice of them therfore let vs proceed to the third point to see what be the heads of these thoughts They may be reduced to three heads either they concerne God or his neighbour or himselfe God profanation of his ordinances and yet thinke God was like him his neighbours breach of charitie and yet thinke God did approoue of him in these sinnes thirdly against himselfe in conceruing so well of himselfe as against both sobrietie and modestie to pull God into any comparison with him The first point of thoughts concerning God Fowre capitall thoughts against God There are 4. capitall thoughts and damnable imaginations that runne naturally in euerie sinners mind touching God First that there is no God Psal 10.4 and 14.1 Touching this thought fowre things First in whom it is Answ It is in the corrupt minde and imagination of euerie man naturally that comes of Adam this appeares Psal 14.1 for the foole in Scripture is euerre sinner vncalled and vnrepentant Againe Rom. 3. Paul goes about to prooue that all are sinners by proofes out of the Psal 10. 14. thereby intimating that the foole is to be vnderstood of all sinners whosoeuer Obiect But nature tels euerie man that there is a God Sol. These two contrarie thoughts may bee both in the profane mind By nature a man thinkes that there is a God by corrupt nature that there is no God for two contraries may be in one subiect as light and darkenesse cold and heat when neither is in the highest degree But in what manner shall any man deny God by his thoughts Ans First by turning the true God into an Idol of his owne braine and thus euery man doth by nature Cal. 4.8 Eph. 2.12 why so because in heart they did not
'le neuer hit this white Once liuing White now dead yet liuing more And walkes in white where heart was long before Who lou'd thy gifts and yet of gifts would none But he that car'd for thee and thine now gone Though rich in grace yet poorer in estate For crosses thicke befell thee now of late Thy Patron which in loue did thee aduance Now pitie takes of thine in their hard chance To liuing and the dead this is great loue And may compassion much in others mooue To Lancashier thy paines much good did bring And from thy words their well-fare long may sing Thou chang'd thy charge and still did paines discharge Yet in a church where grace had small enlarge Change of pasture in prouerb make fat calfes But nature saies to sheepe oft rot'nes falls Greenham had pasture greene but sheepe full leane Yet change of charge made pasture far more meane Whites flocke both green and white for harâ—est made And wonder was what good successe he had But Barnham was to him more barren soile Small fruit did spring from labour and his toile Oh cursed crue that will your sinnes pursue And neuer cease till hell be for your due I call as he did often cry Repent Before your time for mercie all be spent Iudge this your sad affliction springs from sin To whip out folly and let wise dome in Arraigned must you be before your iudge For manie crimes that neuer here you grudge These things hast thou done The more these things are knowne the lesse the care And lesse the care the more these things you dare The sincere Iudge no worke nor persons spares Done thou and these to euery man he shares I held my tongue Soone may be speake in wrath that holds his tongue And recompence your sinnes for all this wrong Thou thoughtest I was like thee A thought as farre from good as Gods from ill To thinke and iudge a like is all your will I will reprooue thee I will reprooue is not a word in vaine For God will strike and vengeance is the paine Set them in order before thee Confusion great in sinne and sinners staies But God that knowes can order all their waies To order sinne before the sinners face Is wofull pay for running of that race Conclusion It is your crowne and honour to maintaine Gods pretious Church though others it disdaine Well haue you runne runne on with speed apace Your gaine no doubt shall glorie be and grace Grace here on earth and glorie farre aboue This life well spent a better life shall prooue CHAP. VII Concerning the fearefull apprehension of the Conscience in these words before thee THe Originall hath it in thine eyes that is in the eyes of the conscience which is the best iudge in the world and the hardest to bee corrupted it is no receiuer of bribes but the true applyer of the lawe to euerie fact whether good or euil it deales with man either by absoluing or condemning Nature of conscience before God it either accuseth or excuseth Hence conscientia quasi scientia qualis quisquis sit a true knowledge what manner of person euerie man is 1. Ioh. 3.20 If our heart condemne vs God is greater then our heart and knoweth all things if our heart condemne vs not then haue we boldnesse toward God this Paul found in himselfe 1. Cor. 4.4 but hee would not iustifie himselfe by it This on the contrarie made the accusers of the woman taken in adulterie creepe out one after another Ioh. 8.9 In all men this beares witnesse of the law of God written in their hearts Rom. 2.15 It calls old sinnes to remembrace and makes men afraid of the punishment of theÌ„ Gen. 50.15 It is a grieuous wound for sinne committed and alwaies cries vengeance Gen. 4.14 By custome of sinne the conscience is become fleshie not soft but hardened First that it looseth all feeling of sinne Ephes 4.19 and secondly incurable by any ordinarie surgerie for as a Schirrous place in the bodie or that which is become to haue a Canker in it oyles will not mollifie it plaisters and salues cannot heale it vp only a hot yron must burne it out and so bring the place againe to feeling so many a mans conscience is so hardned that nothing will cure it but hell fire and the worme that neuer dieth 1. Timoth. 4.2 I haue shewed how many wayes the conscience is brought to feeling the hot yrons that God vseth are in number three The first is some general amazement or astonishing of the heart by some sudden fearefull and extraordinary iudgement Dan. 5.9 The second is made hote by some particular acknowledgement of some particular sinne Matth. 27.3 Lastly by the last iudgement Reu. 20 12. Conscience quiet and not good Kinds of conscience is of the secure and carelesse liuer good but not quiet is of the broken and contrite spirit which the Lord will neuer despise the conscience neither quiet nor good is of the desperat sinner quiet and good is of the Christian come from vnder the storme and tempest of temptation and resting in the sweete sense and feeling of the mercies of his God in Christ Iesus sealed vnto him by the testimonie of the spirit of God The conscience meant in this place is the quiet but not good conscience awaked by the fearfull iudgements of God to tremble and feare Zecha 5. vntill the flying booke came forth which is the curse of God the woman which is wickednes sitting in the middest of the Ephah is pressed with a weight of lead and stirreth not but now the Lord euen by a weake meanes of two women hauing the wind in their wings lifts vp the Ephah betweene the earth and the heauen and then the whole earth which sits at quiet shall be mooued and established for euer in the land of darkenesse and obliuion Therefore because the Lord knowes that he shall finde the whole world asleepe when he comes to iudgement bids them that loue him watch take heede of securitie Observ Of all miseries that can befall man none like to the setting of sinne before the eyes of the conscience The Lord in this Psalme is extraordinarily offended with the hypocrite and for his plague hee puts this one for all I will set thy sinnes before thee Alas The children of God often wrastle with horror of conscience the children of God often feele the wrath of God kindled against their soules and anguish of conscience most intolerable and can find notwithstanding continuall prayers and incessant supplication made vnto the Lord no release but in their own iudgement stand reprobate from Gods couenant and voide of all hope of his inheritance expecting the consummation of their misery and fearefull sentence of eternall condemnation when perhaps these are but temptations rising from their owne nature or els without them by the malicious enemie Sathan or from such allurements or terrors which the world tosseth vs with all in these
the sheild of faith nor fierie darts peirce the soule or drie vp the waters of the spirit but faith hath such a riuer flowing vp and downe the soule to eternall life that euery dart be it neuer so red and scalding hote is presently quenched The helmet of saluation wil be sure to saue the head for which the hand would be content to be cut off before it should receiue the least blow therefore the head beeing free we need lesse to feare the danger and for our hands we haue the sword of the spirit which is the onely weapon that the deuill may not endure buckle on this armour by prayer and watchfulnes and still looke the deuil in the face and we shall neuer receiue hurt by him but if we turne back then shall we haue not any peice of armour to saue vs from danger They are princes but we haue the Prince of peace and angels their superiours and I doubt not but as many in number as they to fight for vs and these haue gotten the vpper ground of the deuills and for spirituall wickednesse we haue gotten the spirit of grace and goodnes that can mooue swifter then the deuils to stand by vs and assist vs in all our infirmities let them all make vp a god in this world yet he that rules heauen and earth will laugh them to scorne trust therefore in Gods power and his aids and be quiet a little and these enemies that you see and feele in this world yee shall neuer see them or haue cause to seele them hereafter The three children Dan. 3. tell the King they care not for his command and why because they know that the God whom they-serue can deliuer them and if he will not death shall be as good to them Christ saies his sheepe heare his voice and follow him none shal take them out of his hands the reason is because God that gaue them him is stronger then all Be of good comfort little children yee haue ouercome the world because he that is in you is stronger then he that is in the world 1. Ioh. 4.4 The leper cries if thou willt thou canst make me cleane many be our leprosies and happie are we that we haue so good a remedy We pray for many strange things but if we obserue but the conclusion of the Lords prayer we may soone gather vp our spirits seeing we knowe that power belongs vnto God thine is the kingdome power and glory We beleeue a resurrection and many other strange things but our faith needs not to fall seeing we say and beleeue that God is almightie I beleeue in God the Father almightie this made Paul to challenge principalities and powers height and depth c. Rom. 8. neuer had he the least feare that they should euer be able to separate him from the loue of God in Christ Iesus Let vs see what comforts in speciall may be giuen to Gods children in affliction for surely euery soule shall find with Elijah 1. kin 19. fleeing from Iezebel comfort from the verie angels of God yea when they are brought to stand vpon the mount before the Lord they shall see the Lord passe by and a mightie strong wind rend the mountaines and breake the rocks before the Lord but the Lord was not in the winds and after the wind came an earthquake but the Lord was not in the earthquake after the earthquake came fire but the Lord was not in the fire and after the fire came a still and foft voyce and in that was the Lord found Oh the goodnesse of the Lord that in all the winds earthquakes and fires that he makes to passe before his children will not be seene in them for then should euery one of vs be consumed and vtterly confounded yet will he be found in the still and soft voyce It is an vsuall custome before great Potentates come vnto their palaces to haue a peale of ordinance to be shot off before their approach so the Lord by this feare makes way that the King of glorie may come in and dwell with the soule God hath diuerse meanes to bring vp his children lawe and gospel iudgement and mercie in the giuing of the lawe there was thunder lightning and earth quakes yet the Lord was heard in a stil voice to deliuer his law Gods schollers must stand as well at the foote of mount Ebor to heare the curse as at mount Gerison to heare the blessings the one prepares the other enters more easily to giue the heart her due comfort Moses Deuter. 28. is full of curses and blessings God hath many a good Dauid to rule ouer his people as wel as hard hearted Pharaoh to schoole them he hath more good Prophets to blesse them then wicked Balaams to curse them he hath an euangelicall Isaiah to lift them vp with promises of the Gospel as a lamenting Ieremiah to cast them downe with woes and lamentations he hath an Hosea and Zechariah to teach them in Enigmaes and darke sentences and many other to bee as plaine as heart can wish he hath many a Paul I beseech you brethren as wel as sons of thunder to make vs quake and tremble yea and alwaies this is the ende of all afflictions a gracious sufficit 2. Sam. 24.16 it is sufficient hold now thy hand Now what the Lord doth either in prosperity or aduersitie often wee see not and therefore we loose the comfort of it The birth of an infant borne and encreasing is not apprehended presently euen so is it with vs in our heauenly birth spirituall regeneration the spirit worketh without our leaue and acquainteth vs not with his maruailous working more then is expedient at his pleasure when and in what measure for our comfort Therefore let vs take heed that God say not vnto vs as he did vnto Iob cap. 38.2 who is this that darkeneth the counsell by words without knowledge who are you that interrupt the wayes of God and labour to preuent his counsels be sober and patient and you shal in the ende receiue the cuppe of saluation instead of these bottles of vineger and teares and in stead of the bread of affliction the heauenly manna and the bread of life from the table of God and of Christ In the meane time I commend vnto euerie soule in affliction these heads of comfort which I will shewe vnto him in all the causes First in the efficient causes principall lesse principall Principall first the promise of God 1. Cor. 10.13 God is faithfull therefore will he suffer no temptation to be aboue our abilitie but will euen giue the issue with the temptation that we may be able to beare it Secondly his promise is grounded vpon his power Col. 1.11 Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnesse which power is manifested in those two things which grounds the confidence of al in the world and that is that the promiser bee a man
then to thrust in his ship at any cricke for a shelter vntill the storme be ouer-blowne and a man plunged in the water will catch at any rope and hauing gotten hold will part with his life before he will part with his handfast so a Christian being tumbled vp and downe in the waters of affliction labours the more for his shelter and what he layes hold of he will not part with it now whom haue they in heauen and earth to rest vpon beside God and if all the world should counsell them curse God and die they would answer you speake like fooles shall we receiue good of God and not bee content to beare euill seeing we haue descrued it When I vsually come vnto these distressed soules and find them floating vp and downe and crying we are drowned in the deepe ocean of our sinnes and God hath not onely forgotten his mercies vnto vs but remembers that we were made for his wrath Well if it be so then forsake God renounce your faith yet let me heare if you dare open your mouthes to speake against God or euer suffer a cogitation of such blasphemie to enter your soules yea if God himselfe should rap you on the fingers and say what haue you to doe with my mercies yet you will not part with your hold and therefore neuer resolue of this fearefull apprehension vntill you can resolue to curse God and die for euer but this you neither can shall nor will doe But yeeld that a passion hath broken out in in your hot fits Why Lord thou art not my father doe you thinke that God wil be as rash againe to say Away you are not my children Suppose one of your owne children should fall into a burning feuer and in the extremitie of the heat should crie out against his father nay strike him with his fists would the father be as hastie as the child no no but with passion cry and weep alâ—â— my child is distempered with heat I know how he loued mee in health and now is it my part to loue him the more and doe any thing for him passions ought not to bee the rule of my loue but the dutifull obedience of my child So God may euen suffer hard words of his children but not to distast them for any such matter but loue them and care the more to doe them good 1. Kin. 20. Benhadad the King of Aram is lustie against the King of Israel v. 3. thy siluer and thy gold are mine also thy women and thy faire children are mine non victoriam sed insignia victoriae reportauit his hote words are soone cooled v. 31. and he sees his folly yet marke the counsell of his seruants Wee haue heard that the Kings of the house of Israel are mercifull Kings we pray thee let vs put sackecloth about our loynes and ropes about our neckes and goe out to the King of Israel it may bee that he will saue thy life this is graunted and they come to the king and say Thy seruant Benhadad saith I pray thee let me liue and the king said is he yet aliue he is my brother now it is said they had resolued to take diligent heede if they could catch any thing of him here they haue enough and they make the eccho to ring thy brother Benhadad In like manner if you conceit you haue spoken presumptuous words against the great God of heauen and he hath met with you and now by his hand hath driuen you into a secret chamber remember that God was the King of the kings of Israel and therefore farre more mercifull then Ahab or any king that euer was borne among them put on sackecloth and thrust your neckes into a rope but not as these villaines doe that dispatch themselues and come in all humble manner yet resolue that your faith shall catch hold and that you wil take diligent heed to what the Lord shal answer and as soone as you heare the Lord say beleeue and you shall be saued make a present eccho Lord I beleeue helpe mine vnbeleefe I haue continued the longer vpon this point because I see poore Christians monstrously perplexed with this sentence of placing sinne before the conscience God graunt it may take place and yeeld them comfort to their hearts desire And thus hauing freed the godly from the application of this fearefull sentence I bring it to the wicked and assure them that whatsoeuer fearefull thing they haue heard in all this discourse it of right belongs vnto them and whatsoeuer els can be said of the terrors of conscience Oh therefore consider this ye that forget God for this shall teare you in peices and there shall be none that can deliuer you Alas of all kinds of miserie that can befal vnto man none is so lamentable as this because it riseth of the sense of Gods wrath reuenging hand against the guiltie soule of a sinner Other calamities afflict the bodie and part onely of our nature this the soule which carrieth the whole into societie of the same miserie Such as are of the bodie though they approach nigher the quick then pouertie or want of necessaries for maintenaÌ„ce of this life yet they faile in degree of miserie and come short of that which this forceth vpon the soule the other touch those parts where the soule commandeth pouertie nakednesse sickenesse and other of that kind are mitigated with a minde resolute in patience or endued with wisedome to ease that which greiueth by supply of remedie this seazeth vpon the seate of wisedom it selfe and chargeth vpon all the excellencie of vnderstanding and grindeth into powder all that standeth firme and melteth like the dewe before the sunne whatsoeuer we reckon of as support of our defects and subdueth that wherewith all things else are of vs subdued The cause the guilt the punishment the reuenge and the ministers of the wrath all concurring together in more forcible sort and that against the vniuersall estate of our nature not for a time but for euer then in any other calamitie whatsoeuer Here the cause is neither wound or surfet shipwracke or spoile infamy or disgrace but all kind of miserie ioyned together with a troubled spirit feeling the beginnings and expecting with desperate feare the eternall consummation of the indignation and fierce wrath of Gods vengeance against the violation of his holy commaundements which although it take not away in this life the vse of outward benefits yet doth the internall anguish bereaues vs of all delight of them and better without them then in such sort to enioy them This is not liable to humane lawes and to come vnder the censure of earthly iudges but to the diuine lawes of God and the censure executed with her owne hands which censure is a separation from Gods fauour the creator and blesser of all things the fountaine of all peace and comfort Now what creature beeing the worke of his owne hands dare comfort and cheare vs with
whose iudgment seat are called his holy ones such as feare him in sinceritie of heart and hypocrits such as feare him in shewe whose lips call vpon him but their hearts are far estranged from him therefore that we may profitably behaue our selues in this matter set our selues to the true consideration of the forme manner of proceeding let vs giue the summe of the whole Psalme in a plaine orderly analysis of the whole matter and the rather I take it in hand because that if I shall vnderstand the Church of God to reape benefit by it I shall proceed in the rest of my purposes tending this way for this I haue purposed to doe by the grace of God and the assistance of his spirit First to shew the changeable estate of Gods Church in outward things Secondly to discouer the lights of Prophecie which haue made these diuers colours apparent least through our corruption wee should ascribe all to fortune Thirdly Due performance of his promises in making all things worke together for the good of his Church and children whereby all doubts that might spring out of the two former are fully resolued and God prooued most wise in disposing of all things and most true in foretelling of all future accidents Fourthly Because the most liuely colour of Gods Church in this world is affliction to laie down a discourse of that whereby euery faithful soule may see what dammage it is to the profession of Christ Fiftly Because affliction is the worst estate of Gods Church I will shew that it is a more happie estate then the best estate in the world Sixtly To drawe men from the confidence of the world and from that vaine conceite of religion as the discontentedst life in the world I will plainely shew that the world and all the excellencie of it can not giue a man content in all his wants ioy in all his sorrowes neither to reach vnto eternitie and therefore men shall find the issue thereof nothing but vanitie and vexation of spirit and that their onely happinesse consists in the feare of God and keeping of his commandements Seuenthly To take away all Balams wishes and the perswasion of hypocrites wee will shewe what the Lord requires for the attaining of true happinesse Eightly Wee will lay downe the true triall of our estates least with hypocrites we build the spiders house and so be swept down with the besome of Gods wrath with hypocrites throwne downe into hell Ninthly Wee will laie downe Gods admonition to all whose case is not desperate that they looke to themselues whilest the gracious call of the day of the Lords visitation is vpon them that they be reclaimed Lastly wee will shew the comfortable invitation of the Lord to euery one that is hungry and thirstie for the bread and water of life Wherewith wee wil ioyne Gods awaking of euery sleeper to stand vp from the dead that Christ may giue him light And because many deceiue themselues this shall be the conclusion that after the light hath appeared how they ought to walke vntil the day starre of righteousnesse hath guided them to the place of all blisse and happinesse These things haue so inflamed my heart that I would faine haue the fire break out and yet my yeeres make mee with Elihu to say I am yong in yeeres and many about mee are ancient Therefore hitherto haue I doubted and still am afraid to shew mine opinion for it beseemes youth to say the dayes shall speake and the multitude of yeeres shall teach wisedome neither blessed be God need I to speake because I haue waited till the ancient haue spoken and yet perceiue that they haue found out no matter to comfort good Christians and condemne the world for the world is full of their learned writings and they haue brought sufficient testimonies to prooue all truths convince all errors establish the godly and throw downe the wicked and profane yet seeing God will haue line vpon line and precept vpon precept I haue beene bold to doe something for the building vp of Gods sanctuarie Surely there is a spirit in man but the inspiration of the Almightie giueth vnderstanding Therefore renouncing my owne spirit and desiring wisedome from the true fountaine I trust in God I shall not speake out of my turne nor shew mine opinion in an vnseasonable time for I confesse God hath made mee full of matter and the spirit within mee compelleth me behold my bellie is as the wine which hath no vent and like the new bottels that brast therefore will I speake that I may take breath I wil open my lippes that so I may be cased of my trauel And God grant that when I haue deliuered my hearts desire I may reioyce that God thereby is glorified his Church edified poore Christians comforted and my owne soule saued when I shall come to giue vp my accounts to my God that bestowed his talents vpon mee to trade withall vnto his comming and therefore in confidence that God wil accept of my poore desire and that it shall not be in vaine I offer this as a pledge of the rest But to returne againe to our former subiect the partes of this Psalme are in number two The comming of the Iudge and his order of proceeding the comming of the iudge to the seauenth verse his proceeding in iudgement in the rest V. 1 The comming of the Iudge laies downe his excellencie and power his excellencie in the two first verses His excellency consists in his authoritie and maiestie his authoritie in the first verse a great commander for he is the God of gods and the Lord of lords And the manner of his commanding is forcible for it is but speaking and calling and at his word heauen and earth obey 2. The extent is exceeding large for it is from the rising of the sunne vnto the going downe thereof and therefore when the Lord shall come to iudge both quick and dead hee shall not extend his authoritie beyond his commission V. 2 The Maiestie of this Iudge is described in the 2. verse first from the subiect place Sion which greatly magnifies the Iudge for Sion is the perfection of beautie and therefore the very appearance of the Iudge shal dazle the eies of all beholders 2. From his effect in these words hath God shined therfore shal Sion reioyce for this honour and all that dwel in Sion shall lift vp their heads for the day of their deliuerance drawes neere but the wicked which are strangers in Sion and Alliants from the common wealth of Israel without God and without Couenant shall be taken at vnawares to their euerlasting confusion and this is the Iudges excellency his power followes V. 3 The power of the Lord is declared 2. prooued declared verse the third by two effects first God shall come it is no rumour or flying tale inuented to terrifie the world withall but it is most certaine as though it were alreadie done secondly God
shall not keep silence or winke at some mens faults because hee dare not speake hee will neither drown his words nor eate them for the proudest Secondly his power is prooued first by his messengers 2. by his faithfull witnesses By his messengers vers 3. most excellently set out vnto vs 1. by their names declaring their nature fire and tempest and therefore who shall be able to stand before him if they misse the fire the tempest shall meete with them so that there shall be no escape out of the hands of this Iudge 2. By their effects deuouring and moouing therfore iudgment and swift execution 3. From their attendance they shall goe before him and round about him therefore way shall bee made before him and roome shall bee gotten round about him 4. By the adiunct a mightie tempest therfore shall it ouerturne all the bulwarkes of the wicked V. 4 His faithfull witnesses 4 5 6. verses called v. 4. executing 5 6. called first by name heauen and earth therefore shal iust euidence be giuen in against euery offender the earth shall couer no offences for the heauens shall reueale it neither shall any bill bee left vnread for all offences are written either in heauen or earth neither can there be any dropping for heauen and earth will gather vp all 2. They shall haue their charge from God for God shall call them and therefore they shal deale faithfully 3. The end of their calling is appointed and that is to iudge his people therfore in Gods Court there shall be no plea for ignorance for he that manifests the end will discouer all meanes that shall bring vnto the end V. 5 Execution is either the conuention of the people or the proclamation of the Iudge convention of the people v. 5. First there must be a gathering for all men are abroad at their workes vntil this iudge come and therefore woe vnto them that are gathered with their sinnes but happie shall euery soule be that is found weldoing when the Lord shall send to gather him 2. This gathering shall be of his Saints and all those that make a couenant with him with sacrifice and therfore the hypocrites shall be too blame that haue cried wee haue fasted prayed sacrificed and yet thou regardest not let this assure them that God regardeth 3. It must be before God alas before him at whose presence the Angels couer their faces and holy Prophets haue cried out most lamentably wee die because wee haue seene the Lord of hosts what then shall become of odious hypocrites 4. Both must come together but how shall that bee Psalm 1 5. seeing the wicked shall not stand in the iudgement nor sinners in the assemblie of the righteous yea they shall stand euen as they haue made the godly to stand in their assemblies to the perishing of them in regard of their wrath so shall they stand in the assemblie of the godly before the Lord to the perishing both of bodie and soule 5. Circumstance in the conuention is the worship of an hypocrite and that is a couenant with sacrifice and therefore let the wicked know that their righteousnesse shall not be hidde with the Lord but they shall haue their triall according to their own righteousnesse therfore let all proud Pharisies thanke God they are not as poore publicans they haue fasted twise a weeke they haue giuen tythes of al that euer they possessed they are no extortioners vniust adulterer c. well when they are tried with all their righteousnesse if they fall for lacke of iust payment let them thanke themselues for that they thought they had payed all and that they were in debt to no bodie V. 6 The last thing in the execution is the proclamation of the Iudge v. 6. Wherein we haue first the crier the heauens 2. The voice which is first the declaration of righteousnesse 2. of the cause of this righteousnesse which is God who will not post of the iudgement to others for God is iudge himselfe And thus much of the first part the Iudges comming his proceeding followes V. 7 Gods proceeding begins in the 7. v. and continues vnto the end the parts whereof are two in regard of a double obiect his Saints and hypocrites his proceeding with his Saints is from the 7. verse to the 16. his proceeding with hypocrits from the 16. to the end The first is done by way of reformation the second by way of condemnation the reformation of his Saints is necessarie for although they desire sincerely to worship God in the cerimonie and the substance in sacrifices and the truth of the sacrifices according to law and Gospel yet often times diuers things are amisse which the Lord must haue redressed or else all shall not goe well with his Saints Marke therefore how the Lord proceeds with his Saints by way of reformation which is double first correction of their error 2. direction of them in the truth Correction of error to the 14. v. direction in the truth 14 15. In the correction of their error there is a most exquisite methode obserued by the Lord which may be a patterne for all Christians to imitate and that is this first to manifest his loue v. 7. 2. to manifest their error v. 8. which must needs be very seasonable after the former 3. to take away the occasion of their error which must needs be profitable to ouerturne the second 4. And to giue reasons of the remoouall which must needs take away all cauill and fond oppositions of our vntoward natures v. 10 11 12 13. Let vs looke vpon them all first the manifestation of his loue v. 7. First a kind compellation and louing invitation to attention in this word heare if a man were sicke in his bodie hee would be very desirous that the Physitian would neuer make an end of speaking and therfore if wee had the same wisedome for our soules how attentiue should wee be when so excellent a Physitian as the Lord shal speake 2. From the relation that is betwixt God and them a gracelesse child that will not heare his father before all men in the world O my people oh Israel euery word an argument people therefore if all people shall bow downe and worship the Lord then is it their dutie not to exclude themselues 2. A note of peculiaritie my people chosen out of all nations 3. They are Israel so called of Iaacob their father because hee preuailed with God and therefore assuredly hee should preuaile with Esau and all wicked men Israel therefore is a strong bond first because it points out vnto them the couenant that was made with Abraham Isaac and Iaacob 2. the power they should haue with God and from God to preuaile with all power euen of hel death and damnation 4. Gods vehement affection to his people in doubling his exclamation O my people oh Israel 3. Reason to perswade is drawne from the best testimonie in the world I will
That this may the better appeare consider three kind of thoughts the first is a direct thought and thinkes it selfe the second an indirect thought that thinkes first the thing and then it selfe the third is a corrupt thought that thinks it selfe out of it selfe the first is onely proper vnto God that knows himselfe first and in himselfe all things God lookes not out of himselfe to know any thing for all things are in him and therefore he knows himselfe directly the creatures indirectly this thought is aboue the thoughts of men and Angels Esay 55 9. as far as heauen is higher then the earth The second belongs to men and Angels in their best estate for they must first thinke the thing and then out of the thing themselues and this we call a reflexed thought as for example a man lookes his naturall face in a glasse he sees first the image of his face and then by that he knows the complexion of his reall face so a man sees Gods wisdome in his creation which beeing as a glasse 〈…〉 scit sâ— sâ—â—â—e casts vpon man the knowledge of himselfe So that man must looke himselfe out of himselfe and to know himselfe in himselfe is to labour to be like God The third thought is of corruption when a man will needs looke through his owne medium now be that lookes through his owne corruption can see nothing but corruption as a man that lookes through a red glasse sees nothing but rednes so he that will see himselfe through himselfe can see nothing but himselfe And herein we see that corruption would become a God desires to know nothing but it selfe and loue nothing better then it selfe And this is that thought which is to be conceiued in this place Gods silence must be tempered according to his appetite and their tast is so daintie that they can tast nothing but that which they themselues haue prepared nothing is sauorie which comes out of Gods kitchin dressed by his owne cookes but they will haue their own prouision and so like vnskilfull dames they put death into the pot and when they are sicke they will physick themselues vntill they haue brought themselues past all cure and then it shall be too late to crie father Abraham haue mercie vpon vs we are grieuously tormented And suppose God should then yeild them a cuppe of cold water it should not refresh them for as vpon earth they counted the kingdome of grace and goodnes a hell vnto them so questionlesse if God should let them feele the least ioy in heauen it would be a torment vnto them Their tast is alwaies an aguish tast iustice and mercie can not rellish with them and therefore they swallowe downe all things vnsauourily And this is the meaning thou thoughtest that is turned all to thine owne conceit Yet one thing more is to be added to wit that this is not the expresse thought of hypocrites for they will soone reply Lord when thought we so of thee Oh be content Iob 9 4. Amos. 4.13 God is wise in heart and able to declare vnto man what is his thought the Lord is no false expositour he iudgeth thy thoughts by thy practise in tantum scimus in quantum operamur for if thou didst not thinke thus much thou wouldst neuer haue practised it Psal 139.17 if thou hadst alwaies with Dauid cryed Lord how deere are thy thoughts vnto mee how great is the summe of them indeede I cannot count them but when I awake I am still with thee then assuredly God would neuer haue censured thee so deepely but alas thou art asleepe and thou dreamest all is well but when the Lord shall awake thy conscience and set thy sinnes before it then shalt thou cry Iust and righteous art thou O Lord but I am sinfull therefore thine own mouth shall condemne thee and thy life shall testifie sufficiently what thou thinkest Like thee A strange wonder when all the nations of the world in respect of God are nothing say they were counted as a drop of a bucket which is but a small thing to all the water contained therin yet let theÌ„ come with God vpon the balance this drop of water shall be turned into the dust of the earth and if he take away the very Isles as a little dust what shall become of this droppe of water when it is spilt vpon the earth shall it not be counted lesse then nothing euen vanitie it selfe how then should we heare this voice of an hypocrite God is like me If reason will excuse him we will plead for him Beeing in any creature is liâ—er God which iâ— the first beeing then that which is no beeing First therefore euery creature of God may say he is like God because he hath beeing therefore liker God that is beeing then that which is no beeing For God that is the first beeing will acknowledge the rest as from himselfe for the first beeing must needes giue all beeings therfore the grasse in the field prooues his creator and his creator approoues of him for the cause and the effect doe well agree but alas God neuer made an hypocrit for he is the worke of his owne hands therefore we dare not do so much for him as for the least spire of grasse that groweth out of the earth Againe 2 Man Gods image by creation man is the image of God and therefore very like God not for beeing but holines and righteousnes of beeing but alas when I looke vpon man and aske whose image and superscription doth he beare and finde that it is Adams then needes must I say giue vnto Adam that which is Adams but vnto God that which is Gods Now I find no stampe in an hypocrite but the stampe of Adam and though he hath couered himselfe with figge leaues yet God hath found him out therefore I dare not in charitie couer him Wherfore I enter a third consideration 3. of redemption for loue would couer a multitude of sinnes and find the Lord saying in the Scriptures be ye holy as I am holy If any thing will serue the turne here is matter to iustifie him for who is able with the hypocrite to thanke God that he is not as other men an extortioner vniust an adulterer but a faster twice a weeke a giuer of almes euen the tythe of all he possesseth Who dare now speake against him if the Lord had bin silent I should haue bin amazed once to haue opened my mouth in dislike of him but he is no Saint for all this glistering shew he is not purged from his sinne still is he in the gall of bitternes and the bond of iniquitie and yet the thought of his heart is not forgiuen him therefore his prayer of thanksgiuing is an abomination vnto the Lord for as yet he hath made no petition for the remission of his sinne as yet he hath not learned the first steppe to Christianitie therefore now I will
not consent Quitacet consentire videtur yet he will spare mee for a time or howsoeuer I will hold mine own conclusions whatsoeuer the Lord shall doe vnto me IIII. Part. Of Gods reproofe and order in sinne Reprooue This word signifieth foure things First to argue or reason vpon any matter secondly by reasoning to prooue or disprooue any cause thirdly by proouing or disproouing to absolue or condemne any person fourthly after condemnation to punish or execute This fourth signification is specially meant in this place for he had his conuiction before therefore to reprooue in this place is as much as to plague for the reason following makes it plaine Oh consider this least I teare you in peeces shewing plainly what his reproofe was nothing but vengeance Set This word presupposeth things out of place secondly the placing of them againe in their rankes and orders shewing vs the nature of sinne First that sinne is gotten out of his own place for neuer a creature of God by his creatioÌ„ did acknowledge him and God himselfe did alwaies abhorre him therefore before the fal of men and angels Gods erâ—ation a deadly â—uemie to sinne sinne was like vnto that which we call in nature vacuum which is so abhorred of nature that the verie fire will descend and the verie water ascend before they wil yeeld him the least corner in the world so sinne by Gods creation was wholly excluded and God giueth his testimonie that euery thing that hee made was good and very good therefore that sinne should obtaine that in nature as to get him a place in the best of Gods creatures was neuer the placing of the Lord therefore the Lord cannot bee said to set sinne in this manner The way of Gods placing Cane The second setting is here vnderstood to wit bringing that into his proper place which hitherto hath beene out of his place and is done two manner of wayes First by bringing it vnto himselfe and the rule of his wisedome and so sin is set in the decree of God and ordered by his wisdome for that of the Philosopher is true Veritas iudex sui obliqui but what need we the testimonie of the Philosopher seeing that we haue the Apostle Paul Rom. 7.7 I knewe not sinne but by the lawe and without the law sinne is dead now the rule is alwaies before the breach of the rule therfore must needs determine of euerie fault Secondly sinne is set in order when it is brought vnto man by making him feele what his sinne was by the punishment of it Order Includeth three things Confusion diâ—ontion iâ—â—â—uâ—ination first confusion secondly comely disposition thirdly plaine reuelation as in the creation of the world Gods order is set forth vnto vs in the confusion of the first matter wherein all things were buried as in a dark dungeon Secondly how the Lord proceeded to bring out of this the heauens in their ranke with all the host thereof the firmament in his place the water and all therein in his place the earth and all thereupon in their place and thus was the worke of the Lord comely and full of beautie Thirdly the Lord brought foorth a light to separate from the darkenes and so was there a plaine reuelation of his workes so in this place here is sinne a greater confusion in mâ—n then euer was in that first chaos Secondly as the Lord brought all things out of that into their place so will he bring all the sins of man vnto a comely order so that plainly in the third place euery man shall see what he hath done to the dishonour of his creator This order is threefold according to a threefold booke the first is the booke of decrees 3. Bookes Gods decâ—es Law Consâ—ence the second is the book of Gods law the third the books of conscience and these three bookes doe most plainely order sinne The first booke being secret ordereth sinne secretly yet most iustly because most wisely for if the wisedome of God should not be seene in sin then should not God haue his glorie out of sinne therfore to answer all obiections that may arise out of this ordring of sin the prouing of the truth of this point I will in a few words take in hand the clearing of these two things first the remoouall of that which may obscure the truth secondly I will bring reasons for the confirming of this difficultie Answer The first obiection may be out of the words of the Psalme I will set them in order before thee therefore the order that is taken for sinne is after that sinne is committed For first God saith These things hast thou done 2. these things will I order 3. before thee all which plainely prooue that this order followeth sinne Answer To which I answer that in this place we are to vnderstand that the third booke which is the booke of the conscience is here to be vnderstood not excluding the former as though they were not but onely shewing that the bookes of conscience for the condemnation of a wicked man are sufficient and the onely cause of the execution of Gods plagues vpon him as appeareth plainly Reuel 20.12 And the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things which were written in the bookes according to their works Here is mention of two bookes the booke of Gods decree and the booke of the Conscience Why the Lord tearmes the booke of conscience bookes called bookes because of the manifold bills and inditments that are written in the leanes of the conscience which are sufficient for the iudgement of the wicked therefore as often as we heare of Gods executions in punishing we heare nothing of the booke of his decree because to what purpose should God bring in his decree to conuince a wicked man when his conscience giueth in euidence sufficient against him it might rather cause cauill then true conuiction But in the execution of his mercie we heare of the booke of life because therein lieth a principall cause of our saluation Therefore I take it in this place Death only froÌ„ finne and therfore hath no â—â—gher cause further then the cause no inquiâ—â—e that the Lord speaking of bookes and of a booke would haue vs take notice that for iudgement we neede to looke no further then the bookes of conscience therefore I take it that the Scripture neuer speaketh of a booke of death Againe when we looke vpon our saluation we must eye the booke of life that so we may ascribe all the praise of our saluation vnto the Lord. So in this place the Lord is about his execution vpon the wicked God in himself workes out of all time in the are â—ure in due time therefore he pulls not out the booke of his decree but appeales vnto their owne consciences so that order which was before the Lord from all
which cannot be done except wisedome take notice of it and most truely God vnderstands the aberation from hence it followeth that he coÌ„ceiued it could neuer touch that goodnes which was well pleasing vnto himselfe fortune and chance to men is both in the scope and aberration to the intended scope the ignorance neuer lies in the scope but in the aberration for a man that misseth his scope intent and purpose knowes that it is so but yet he conceiues not the means that brought that thing to passe and so he is ignorant not for the scope and end that hath happened but he knows not how he came to that end therefore sinne being beside Gods scope is accidental and neuer intended of God yet God cannot be ignorant of it in so much as his eyes did see the aberration how it was the direct way to frustrate man of his good ende with himselfe Position 2 Secondly sinne is against Gods law therefore in reason sinne were no sinne except there were a law there could be no blindnesse except there were an eye this makes contrarietie hence enmitie betwixt the law and sinne and from enmitie contention therefore the law must plead for it selse and be earnest in his own defence so will sinne on the contrarie part Gen. 3. Sinne pleads Hath God said ye shall not eate of euerie tree no it is not so the lawe is your hinderance God knowes when ye shall eate that yee shall bee like God himselfe Hence riseth an irritation or prouocation of the lawe when man expounds him as a bridle to his libertie therefore he labours to pull his neâ—ke from such a yoke now a worke of contrarietie comes from their natures and here the law works by his owne force for as often as we conceiue the lawe to be our enemie it will wrastle with vs and before we are aware the law giues vs the fall and this is called fighting against God when men will be more wise and strong then God therefore Iob 9.4 he is wise in heart and mightie in strength who hath been fierce against him and hath prospered and in this regard no strange accident befell the deuils and men when they would become disputers with the law of their maker The Smith that hath his hammer often beating against the inward parts of his hands hath them hardened euen by that mutuall opposition so the heart of man often beating against the hammer of Gods law is hardened and made senselesse vntill God mollifie it by his sauing grace Position 3 Thirdly in opposites when the one is beeing and the other no beeing that which is being is alwaies to be conceiued for the knowledge of the other I could not tell what darknes were but for the light so sinne being a priuation can no otherwise be knowne but by his contrary and that is the law except it had bin for the law there would haue bin no knowledge of sinne againe beeing is before not beeing therfore the law being before sinne detemins of sinne long before he be in his nature in his vse or in his end and why should we denie vnto God the determination of sinne long before he had any existence God must needs know mans fall long before it was and determine of it Position 4 Fourthly where there is contrarietie there is action and passion therefore betwixt the law and sinne must there needs be action and passion the weaker must alwaies suffer and good reason that sinne should suffer of the law yea and oftentimes punish it selfe with it selfe but this is not for the first entrance of sinne for man was holy vntill his first sinne which could not punish a former sinne yet for action and passion it is true in the first sinne for in that sinne man did fight against God hence no maruell if the lawe stroke him out at the first brunt A man that will fight with the stone wall may haue his fingers easily stricken out of ioynt so man beeing compassed about with Gods law as a wall of defence might most cafily breake himselfe in peices when hee laboured either to leape against it or else skippe ouer it Position 5 Fiftly in opposites the stronger cannot be resisted and the lawe of God beeing the stronger wil haue his worke neither can it any wayes be resisted of men Rom. 9.22 what and if God would to shew his wrath to make his power knowne suffer with long patience the vessels of wrath prepated to â—estruction who hath resisted his will Now if the question be whether the law was determined to refist man before he fel it is easily answered The lawe was not to prepare for man when man tooke the battel in hand he is an vnprouident Generall that hath all to do when his enemies are in the field vp in armes against him but the wise God of heauen and earth could not be out of readines when the rebellious angeli and mankind meant to wage warre with him and his lawe he had prepared yrons and harrowes sawes and gybets to bring all his enemies vnder them and after to imprison them in hell for euer Rom. 9.23 Yet what and if he would declare the riches of his glory vpon the vessels of mercy which he hath prepared vnto glorie long before they need any redemption And this is a fift way for the entrance of sinne euen the manifestation of his power Sixtly 6. Position opposites beeing laid together make things more eleare and euident and one opposite stirres vp another and they neuer cease quarrelling vntill one haue gotten the victorie and so leads his enemie in fingular triumph Pharaoh stirs vp God and God stirres vp Pharaoh now if the question be whether had the first purpose to the battell the Scripture sayes it for God Rom. 9.17 yea and to Pharaoh too that God may giue him the challenge and why should the warre be continued so long but euen for this same purpose that God might she we his power in Pharaoh and that his name might be declared thorough all the earth neither is God in any fault for he intended that Pharaoh alone should fight for the kingdom of darknes but God would fight for the cleane contrarie for his owne name and what is his name surely his glorious attributes Exod. 34.6.7 and what are his attributes all his vertues therfore God opposed Pharaoh for vertue and the manifestation of his vertues was his glorie but Pharaoh opposed God for vice and therefore for his shame and confusion Contraries can doe no better then fight but alwaies for a diuerse end purpose therefore O man Rom. 9.20 who art thou which pleadest against God will thou needs make the opposition worse consider that thou art the thing formed and therefore say not to him that formed thee why hast thou made me thus thou art the clay in the potters hand the lumpe is one therefore be content to serue thy maker as a vessell of honour
may wil euil for to be and so in the second member he puts the effectuall willing of sinne for both effectuall and permissiue which is a meere collusion of his reader Here can I vrge him againe with blasphemie A second appaâ—â—â—â— blasphemy if words must be pressed in stead of sense hee that defends whatsoeuer God wills for to be that he wills it effectually then God wills sinne for on whatsoeuer his will is carried that he wills but his will is carried on sinne for I aske him on what obiect is his permissiue will carried if he say on euill then he wills euill but he will answer that is done permissiuely wee grant it and so thinke charitably of him why then can he not in like manner conceiue of ours For the third to will to permit is to will not to hinder wee graunt it him but that may be in either of the former for first that which God wills not to approue he may will not to hinder and secondly that which he wils for to be he wills not to hinder yet we also here conceiue his meaning to wit that not to hinder is a middle betwixt an absolute hindering of a thing and an absolute willing of a thing but to will sinne absolutely was neuer imagined of our Diuines neither with all his Logicke and Grammar can he draw it out of them and therfore as you haue found his faithfulnesse in this so beleeue him in the rest A like place to this you haue Pag. 120. Efficaciter 〈◊〉 efficaciter impedere permitterâ— creaturae Quod Deus vult vt fiat hoc efficaciter efficit adde vel permittit quod vult vt non fiat hoc efficaciter impedit adde iterum vel non approbat quod neque vult vt fiat adde tertio simpliciter neque vult vt non fiat iterum simpliciter deinde conclude hoc permittit creaturae That which God would haue to be he effectually brings to passe or adde I pray you permits that which God would not haue to come to passe he effectually hinders stay a little and adde or approoues not for the third that which God neither wills to be you must meane simply nor wills not to be that also simply and then you may conclude he permits vnto the creature A second collusion is out of these words proinde sic facere decreuit that is God decreed so to doe Arminius comes in with a tayle as though he would sweepe all to the ground adde vel permittere or so to permit If you please to see a Sophister turne to the 145. Pag. de permissione in genere Permissionem ad genus actionis pertinere ex ipsa vocis flexione est notum c. Permission saies he belongs to the predicament of action and hath no neerer cause or immediate then the will not science power or abilitie though these be required in him that must permit No man permits any thing but he knowes what to whom againe he must haue power authoritie and will to doe it It is very strange if all these be true and yet God should doe nothing in his permission and therefore to doe and permit may well agree If he meane to doe iniquitie then the obiect hath limited the act and so we denie it God and that most iustly Againe to follow this Sophister a little and I would some would doe it throughly but saies Arminius to permit is nothing but not to hinder and therefore a negatiue act but where is the negation not in the will but in the deniall of the obiect and therefore we denie not but God hath such a hatred against sinne that he denies it his good pleasure yet wills it A good confession of Arminius that to permit is nothing but that God is welpleased to let man haue his freewill to try him and of his fall take occasion of doing the best good and likewise by his owne confession in the same place saies God is willingly content to put the matter of sinne to mans free will yet thereby to prooue him and vpon his euill doing to doe an infinite good hold thee there Arminius and that which thou called for at the hands of M. Perkins we will graunt thee all loue and respect for the acutenesse of thy learning But further the argument is vrged no euill is to be done nay not so much as willed that good might come thereof To will euill or to doe euill and bring the end as an excuse is impious therefore who speakes in this sort Our Sauiour Christ saith Doe good to them that curse you that you may be the children of your heauenly father If God doe good for euill must he therefore will euill that he may doe that good It is true God wils good out of euill that is not to turne euill into a better nature for heauen and earth will as soone meet but only make it the obiect of his permissiue will Now God can haue his will neither permissiue nor effectuall about any obiect but he will raise his glorie out of it and therefore out of the ruines of sinne and vngodlinesse is he able to build vp his glorie and this is to will euill the obiect of his permissiue will for his owne names sake I am sure euery slender Logitian knows there is great difference betwixt an obiect and an effect If Adam had made euill but his obiect and neuer haue effected it it would haue prooued but a temptation iniected of the deuill and no sinne of his Why then should it follow if God doe decernere de peccato exercise both iudgement and will about sinne iudgement to know it will to limit it discretion to direct it and iustice to punish it And therefore as the argument from the ende is nothing so from the obiect that sinne is alwaies considered as sinne Let it be graunted can therefore the excellent wisdome of God extract nothing out of it yes for euill will be in good and God will so separate it from the good that it can not otherwise be but some thing should be fined and refined by it yet so that sinne shall alwaies be nothing but drosse and dung stubble and straw for hell fire For the contradiction in Gods will it is none at all for in contradiction the affirmation and negation must be of one thing A man is blind and not blind are no contradiction because the one may be vnderstood of the eies of the bodie and the other of the eies of the soule Apius est caecus Apius non est caecus is no contradiction Therefore God to will sinne by his permissiue will and not by his effectuall will make no contradictions For the last branch of this argument God inclines impells constraines as they are naturall acts adde also hardnes commands wicked instruments and doth effectually procure them to execute his iust iudgements the motion is Gods act ordinarie the iudgement is Gods act morall and the sinne his
punishment neither is his preparation of a vessell but damnation is a punishment and that is neuer without sinne Againe discernere and ordinare differ as a generall and speciall To discerne of any thing is the whole worke of reason but to ordaine is a speciall part of reason in disposing of all things orderly So then Gods decree is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfect worke of his counsell concerning man ordination is that which à principio ad finem media respicit lookes how to lay things together from the beginning to the ende Now all this may be done of God in reprobation and yet makes it no punishment First that God doth discerne or decree by counsell is reason and iudgement which are no punishments but necessarily goe before them so then Gods decree of reprobation is not the Iayler in the prison or the hangman on the gallowes but the Iudge on the white throne whose putitie tries all things It is not therefore necessarie because God sentenceth all things that he should punish them for this is sapientis iudicis praevidere A logicall act and a morall â—uffer non iusti vindicis punire so then in reason to decree is not the illation of any punishment For the other ordination which more properly is in the things done God disposeth of them according to his decree that went before with counsell and deliberation neither is this any punishment for as decreeing so ordaining are of reason and iudgment now reason and iudgment punisheth no man for they are logicall acts but to punish is a morall act and therfore no necessitie why we should confound them So then simply to passe by or prepare a damnation by decree counsell and ordination are no punishments at all But you will say to be forsaken of his creator cannot but be a punishment Alas you do here misconstrue the meaning of our diuines for they say that election is ad supernaturalem gratiam non naturalem and reprobatio est praeteritio non quoad naturalem gratiam but supernaturalem that is election is to a supernaturall grace reprobation is the forsaking of a man according to this estate not for his natural estate or that wherein he was created and so God neuer forsakes him but in the other he forsakes him and yet it is no punishment that so the Lord should doe for it is neither a priuatiue euil or positiue vnto man Reprobation neither a priuatiue or positiue euill seeing all priuations and wants are of such things as once we had and positiue euills of such as vexe and trouble vs. Now to want supernaturall grace was neuer the want of a created man because he neuer had it neither by creation could he feele any want of it seeing God had giuen him enough And thus much of the Arguments The conclusion of the whole disputation declaring by reason the Scriptures and Church that God is no author of sinne Exod. 34. God is Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is omnipotent el shaddai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is iustice it selfe el tsaddick God is the supreame cause and chiefe good shaddiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah absolute beeing cannot produce that which is nothing his omnipotencie cannot produce impotencie his iustice impietie or supreame cause any defect Sinne is peshange defect gnavou iniquitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fall from righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an aberration from a scope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression and for his production non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne is produced from impotencie and imbecilitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from meere masse and impersection therefore not from God that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and strength and therefore free from all imbecilitie shaddai sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deus plenitudinis a God of fulnesse therefore heauen and earth may as soone ioyne as perfection become imperfection act power good euill sufficiencie deficiencie God sinne Adde the Scriptures Gen. 1.31 All was very good Deut. 32.4 Habak 1.13 Rom. 3.5 6. Rom. 9.14 The Scripture teacheth 1. that God wills no sinne 2. that he neither commands or stirs vp any to sinne 3. that he punisheth it grauissimè iustissimè certissimè most iustly most grieuously most certenly 4. that he hates it in that extremitie that no man was able to beare it but he that was God and man no blood able to wash it away but the blood of his welbeloued Sonne no sacrifice able to pacifie this wrath but of him in whome onely he said he was wel-pleased no prayers no teares to preuaile but onely those that are put vp in this name Lastly euery page in the Bible is either exhorting to pietie or threatning plagues and punishments vpon those that will not be reclaimed Adde to the Scriptures the Church triumphant the quire is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctus sanctus sanctus sacro sancto Trinitas holy holy holy most holy and sacred Trinitie and the Church militant is fighting and praying that at the length it may be deliuered not to be with a God of sinne but with him that can free them from all sinne and miserie We therefore conclude he that will not heare the voice of reason is a beast that will not beleeue the Scriptures is an infidell that will not heare the Church is a bastard Reason ought to conuince vs as men the Scriptures as Christians and the Church as children We heare the voice of reason that we may confesse our Creator of the Scriptures that we may loue our father and the Church that we may kisse our mother And God forbid that euer any of vs should otherwise be minded The collation of M. Perkins and Arminius in this point of Gods decree IT was well saide of Seneca Libâ—de ira Vtrique pirti actiones dares dares te apus non semel audires magis anim veritas elucet quo saepius ad manum venit that in matters of controuersie each partie should haue time to trie his action and be heard more then once and the reason thereof as well giuen by him because the aftner the truth commeth to hand to be skauned the more the light thereof appeareth Seeing therefore it hath pleased the Church with some patience to heare and I am afraid to allow the examination of M. Perkins by Arminius the Coryphaeus of all the Lutherans in the point of Predestination I hope for the loue of that worthie man and the acutenesse of his aduersarie shee will vouchsafe the reading of this Collation to see how the Truth is more apparant by their opposition If the opposition were but like an ouerblowne bladder then would it burst of it selfe and vent the winde thereof without any further pricking but seeing the common fame runnes through the world that it is so learnedly and absolutely done that it may
vertues which are able to proclaime his name for vertue is the onely thing to blaze abroad the name of Iehouah these vertues are mercy and compassion more speciall Chap. 34.6.7 strength mercie grace patience bountifulnesse longanimitie gentlenesse c. Here you see is speciall mention of mercie and iustice Mercy and iustice Gods cheife glorie as though in regard of them all the rest were obscured these are as the two great lights the one to rule the day of his election the other to rule the night of mans misery Now all these are simply willed of the Lord and therefore as we haue come vpward by analysing so now may we boldly compose againe the whole matter First God wills his glory secondly his goodnesse Genefis or the order of Gods proceeding as farre as the Scripture guideth vs. thirdly his verues fourthly the vertues of vnderstanding fiftly the vertues of will sixtly the principall vertues of his will iustice and mercie this is all done in himselfe absolutly without all respect vnto the creatures But God wil manifest all this out of himselfe First therefore he will create secondly by creation he will make a world thirdly in the world he will haue a man fourthly that he may haue him he will make him fiftly he will make him in his owne image sixtly man thus made may by his own free will become vnholy seuenthly man beeing vnholy may be receiued vnto mercie or plagued with iustice eightly that mā may be receiued vnto mercie Christ shall redeeme ninthly that Christ may redeeme him he must bring him to his sheepefold and saue him in the arke of his church tenthly that he may be saued in the Church he must create in him the spirit of faith lastly he must bring him to those heauenly mansions where his name was written long before the foundations of the world the rest beeing left in their sinnes must dwell out of heauen where there names are written in the earth And thus much of the subiect Now I come vnto the end Concerning the third thing in the definition which is about the ende where I wil shew three things first the end it selfe secondly the manifestation of it thirdly the order The end on all parts is graunted to be Gods glory for as he is the supreame efficient cause of all things so is he the last end and before him and after him nothing is to be found Secondly all agree that the manifestation must be in regard of his essentiall properties only all the question is of the last in what order they are to be manifested That this may appeare we will shew what the order of endes is Subordination of ends to some last secondly which ende is exactly the last in this order thirdly the order of the meanes fourthly the order of subiects out of which these meanes are produced Order of ends is the subordination or bringing vnder of all ends to one last ende the reason of this is because order is alwaies of things comming betwixt an absolute first and an absolute last this the heathen Philosophers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eruditio in cinculo wisdome running round in a circle In a circle you know that there must be the same beginning and ending so God the beginning and ending of all things makes his wisdome in all his creatures runne round from him to him This the heathen Poet Homer called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auream catenam quae de coelo vsque ad terram descendebat a golden chaine comming from heauen to earth in which euery footsteppe or impression of Gods wisdome is as a golden lincke coupled with some-other from the beginning to the ende So then the first point is plaine that all things are vnited together for some last ende Many lines meete in one center and so all make but one yet being drawn vnto the circumference spread themselues abroad For the second The last end consists in all Gods attributes which are one as himselfe is one all Gods attributes are the last end his glorie is the last his goodnesse is the last his vertues are the last and so of the rest If it bee inquired which of all these wee are to conceiue of as the last exactly I answer iustice and mercie This shall the better appeare if we consider how God is the best in euery thing If we speake of beeings then God is the best and most absolute beeing if we speake of life then God is the best life therefore will and vnderstanding which belong vnto the best life Now will and vnderstanding are considered of vs either for facultie or vertue for facultie then the Lords vnderstanding beeing the best must be able to vnderstand together and at once all truths and his will most free to will all good facultie we say makes able but vertue makes prompt and readie as the intellectuall vertues make a man prompt and readie to vnderstand the morall vertues prompt and readie to wil that which is good Vertue is whereby God is knowne vnto vs to be absolutely good therefore absolute happines both for vnderstanding and will These beeing premised let vs see where we may note the greatest perfection and excellencie First vertues are more excellent then faculties and so the Lord had rather shew his goodnesse then his omnipotencie Secondly morall vertues are better then intellectuall in so much as the will is better then the vnderstanding therefore I dare boldly say the Lord had rather shew his morall vertues then intellectual The best vertues iustice and mercy for it is a greater praise to be iust and mercifull then wise and vnderstanding Lastly among morall vertues none comparable to iustice and mercie why then may I not conclude that exactly the last ende that God would haue manifested is the glorie of his iustice and mercie and if this be the last then all other must be brought vnder these and aime at these principally Reasons of this assertion are many First that which brings out of the creature the speciall manifestation of Gods glorie is the last and best ende but iustice and mercie doe this Exod 33.19 I will proclaime the Name of the Lord before thee and what is especially proclaimed iustice and mercie and mercie more then iustice so Rom. 9. God will get him a name on Pharaoh a reprobate by his iustice and a name on his Elect by his mercie and therefore God is often said in the Scriptures to delight himselfe in iustice and mercie Secondly iustice and mercie are the chiefe because they are the vertues of the will which is properly conuersant about good Thirdly these make vs conceiue of God as the chiefe good It is worth our obseruation to see euen how by the light of reason the Heathen haue ascended to this consideration they referred all things to foure heads 1. Such as haue onely beeing 2. that haue beeing and life 3. that haue beeing life and sense 4. that haue beeing life
sense and reason backeward again 4 returne into 3. 3 into 2. 2 into one so all these though diuers yet fouÌ„ded in one Now this one once was not therefore when it was it was by the power force of some chiefe and first beeing and this they tearmed absolute essence this beeing alwaies they tearmed it eternall essence Againe to beeing finding life the next they called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liuing God In the third place because life was in trees and the beasts of the field they gaue vnto God the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minde or vnderstanding In the fourth place because they thought the minde of man to be bare and naked hauing nothing written in it yet capable of all things and therefore imperfect they called God further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and act and so a perfect minde 5. Because power act might be abused and so the greater and the worse they called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodnesse it selfe 6. Because they thought the chiefe good to be according to all vertues they gaue vertues vnto God both intellectuall and morall 7. Because vertues were qualities and so comprehended within the limits of subiects they called God infinite in beeing liuing vnderstanding working infinite goodnes and infinite vertue Now in the 8 place because infinite vertue must be one most simple vertue and comprehend all in it they saw not how Gods prouidence should rather be counted prouidence then iustice and iustice rather iustice then mercie mercie more mercie then knowledge knowledge then life and life then essence True it is God simply one to vs diuerse God is simply one in himselfe yet apprehended of vs as diuers For so we define him in his attributes that he is one God diuersly apprehended of vs. Therefore the manifestation of himselfe in his creatures is to be considered in diuers heads yet the greatest meeting together of all his attributes is most to be seene in his iustice and mercie Therefore both Scripture and reason prooue God especially glorified in his iustice and mercie If then iustice and mercie be most exactly the last end then must all ends and meanes and subiects be subordinate vnto this ende and this ende must be decreed before all the rest Hence we may conclude that God intended to manifest his iustice and mercie before all things For the third the order of the meanes The order of meanes it must thus be conceiued that that which is first in execution is last in the intention of the workeman and most remote from the ende and the lower we goe the neerer we come vnto the ende M. Perkins makes creation and permission of the fall two generall meanes of Gods predestination This Arminius reprehends for saies he both creation and the fall goe before predestination it is true in the execution but if predestination rest vpon the last end intended of God it must needs goe before as an end and haue all these meanes come vnder him As for example I would determine a iourney to London to speake with some deare freind this is before all the meanes that I vse to come vnto him yet before I can accomplish this I must come where he is and that I may come where he is I must get me a horse and all things necessarie for my iourney then must I goe from place to place vntil I come where he is so that the first in intention is last in execution and in the progresse the further I goe the neerer I am to consider the meanes subsequent vnto the end In like manner God intends the manifestation of his iustice and mercie therefore this is the first with God and the last that all meanes driues at That this may be brought about God will create create a world man in this world man holy man holy may by his owne freewill become vnholy man vnholy may bee punished with the iustice of God but redeemed may be receiued vnto mercie Concerning the fourth order of subiects The order of sâ—biects manifesting Gods diuine attributes The first subiect is nihilum nothing out of which God must bring something and here steps out to our viewe omnipotency The second subiect is a world admirable for beauiie and perfect for goodnesse and here ariseth the manifestation of Gods wisedome and goodnesse Thirdly in this world there shall be creatures either to communicate with a finite good or an infinite good in those that communicate with a finite good God shewes his wonderfull loue to men and angels that made all in heauen and earth for them secondly with an infinite good that is with God himselfe as men and angels where he meant to lay open all the treasurie of his glorie goodnesse and vertues And here first of all he made them all in his own image and therefore able to expresse any of his attributes God is a spirit so are they spirituall God is vnderstanding and will and so they haue both vnderstanding and will The vnderstanding and will of men and angels are speciall subiects to declare his goodnesse Hence may men and Angels shewe forth both his intellectuall vertues and morall vertues they haue intelligence to conceiue of principles science to iudge of truths sapience to make diductions from those truths prudence to carrie all things orderly and art or skill to practise in any subiect the excellencie of their reason Againe for morall vertues as compassion gentlenesse patience longanimitie bountifulnesse liberalitie magnificence fortitude but especially iustice and mercy So then in that God made them with holy righteous vnderstandingâ— and wills they were to set forth all his vertues and therefore Saints restored are commaunded to set forth the vertues of him that hath called them into his maruailous light To descend first to angels Angels set forth goodnesse and iustice God by creation did communicate with them infinite goodnesse wherein did consist their happinesse now in reason it was necessarie that this communication should be by compact and the square of iustice wherefore a law must be giuen them according to which this communication was to be maintained Hence commination as well in the losse of this goodnesse as participation for the obseruation of the rule Here then may the Lord manifest his iustice to obedience remuneration and euerlasting communication and this is the manifestation of infinite goodnes conioyned with Gods rewarding iustice wherein appeared the election of the good angels to disobedience the losse of this infinite good wherein appeared punishing iustice peremptorily inflicting damnation on all the bad angels and here appeared their reprobation but in both these could no mercy be shewed not in the first because in the good angels there was no miserie except we coneciue possible misery which is not a fit subiect for mercie seeing there was no want for the perfection of a creature neither could it be vnto the bad angels for
according as he had vse of them So God made all these things fit for his glorie this fitnesse was good and absolutely willed of God and the vse that God made of this fitnesse was likewise good but no excuse for mans sinne no more then the fitnesse of an house for habitation an excuse when it is made a denne of theeues whores and prophane persons Of the second speciall booke wherein Sinne is ordered to wit the Morall Law THe Law of the Lord is the perfect Rule of righteousnesse and the forbidder of all vnrighteousnesse it shews vs what ought to be our worship of his sacred Maiestie and the loue we must beare vnto our neighbour In the first Commandement all our sinnes of Atheisme either in not worshipping God or worshipping another god or preferring any thing before him whether it be in thought word or deede In the 2. Commandement we shall haue ordered all our ill worship deuised by others or our selues in the seruice of God In the 3. we shall be condemned for all kind of prophannesse and light estimation of God and his goodnesse and here will come in an infinite number of sinnes called in one word vngodlinesse In proper signification impietie is against the first Commandement superstition against the second and vngodlinesse in this third which was a principall sinne in these hypocrites In the 4. Commandement all imployments of the seuenth day to any other vse then it was appointed of God whereby holy exercises are hindred and here alas a whole yeare would scarse suffice to number them vp but I doubt not but he that said he will order will make a quicke dispatch and yet leaue none out of his catalogue For the 5. in this Commandement shall come in all neglect of dutie toward our superiours In the 6. all want of care and neglect of my brothers life In the 7. all kind of vncleannesse whatsoeuer yea in the very thought In the 8. all corrupt dealing In the 9. all lying yea euery speech that may doe harme vnto my neighbour In the 10. all repining and enuying at another mans prosperitie O Lord thy Law is perfect thy testimonies are sure thy statutes are right thy commandements pure thy iudgements truth but alas who can vnderstand his faults surely thou canst order all our sinnes O therefore for the merits death and passion of thy Sonne cleause vs from our secret sinnes Iames 1.25 teacheth vs how we may be blessed Gods law the true discerner of complexions if we vse the perfect Law of God as a glasse appointed of the Lord and is able to shew vnto vs the good face or the bad face of our conscience what kinde of complexion we beare whether well tempered ruddie fresh and well-liking hauing the blood of Christ sprinkled vpon vs in iust proportion and measure that the King of glorie may be delighted with our beautie or ill tempered with the pale and deadly complexion of our sinnes and transgressions hated and detested of God on which God can shew neuer a good looke It is reported of a certaine fountaine in which a glasse beeing dipped and holden before a man sicke on his bed if it shew him a deadly face then it is a plaine signe he must die but if a cheerefull countenance then he is sure to liue of the truth of this I will not dispute yet this I am sure of take this glasse of the Law and dippe it in the blood of Christ if it shew a pale face then there 's no hope of life because the law shewes nothing but a man looking vpon it with his deadly sinnes hanging vpon him but if it shew a merrie countenance then the law shewes that we haue the beautie of Christ reflected vpon vs and this may assure vs of life and saluation Now as a glasse helps to order men in the cariage of thēselues for their bodies among men so the law of God doth direct and shew vnto vs what course we are to take to walke with God And herein it declares three things The law shewes what is comely and vncomely what apparell must be put on what off and then what must be our behauiour First what is comely or vncomely Eph. 5. To be followers of God as deare children and walke in loue as Christ hath loued vs is a seemely thing but fornication vncleannes couetousnes filthines foolish talking iesting c. are things not comely and rather giuing of thankes then the very naming of these things becommeth the Saints Secondly after it hath shewed vs what beseemeth Saints it teacheth what apparell we must off and what must be put on Eph. 4.22 The old man with his whole conuersation must be cast off the new man which after God is created in righteousnes and true holines must be put on Thirdly after we haue apparelled our selues it will order the behauiour and carriage of our selues all the daies we haue to liue vpon this mortall earth Tit. 2.12 For the grace of God that bringeth saluation hath appeared and teacheth vs to denie all vngodlines and worldly lusts and to liue holily righteously and soberly in this present world Yet may we admire what should be the reason that for all this sinne is no better ordered when the Lord hath left vs so perfect a law The law no false glasse better then all the looking glasses in the world for it tells men most truly their bad faces and their good faces it beguiles no man in making him better thē he is nay it hath a priuiledge aboue all other laws to wit many particular examples which are as little glasses contained in this great glasse wherein men may see their owne faces by the face of another As good Kings may not onely see themselues in Gods law what is to be done and left vndone and what is the reward of both but they may see themselues in Dauid a man after Gods owne heart Iosias Ezekias true reformers of religion euill Kings in Saul Ieroboam and Manasses good rich men in Abraham euill in Dives ambitious persons in Hammon contented in Mordecai couetous in Iudas liberall hearted in Zacheus euill counsellers in Ahitophel good in Samuel 1. king 12. embracers of the world in Demas close stickers vnto Christ and his seruants in Philemon sound friends in Ionathan rotten at the heart in Ioab faithfull children in Salomon rebellious in Absalom good seruants in Abrahams seruant euill in Onesimus obedient and louing wiues in Sara euill in Michal Dauids mocking wife Alas will neither precept nor example deale with man but the Lord must bring in a third bnoke to order sinne and that is to set it in the eyes of the conscience as he doth in this place surely it were not amisse by the way to shew the reason of this last refuge of the Lord and this last appeale to the court of conscience Reasons why Gods law can order sinne no better but the last refuge must be to
place First it brings sinne to Gods goodnesse then along to Gods law and thirdly to Gods plagues They that tame vnruely creatures first bring them to the thing and place where they haue done the iniurie then labours to let them see the fault by beating of them So the Lord first brings vs to our selues and his silence le ts vs see what we haue done against our selues and his silence and then doth he let vs feele the power of his wrath that hereafter he may be our feare either filiall or slauish for he will haue euerie knee to bowe vnto him either a knee of power or of reuerence of loue or constraint from heart or from bodie Vse 1. reprehension First confutation of all those that denie Gods prouidence because they see not present execution of iudgement for sinne and present reward for weldoing the Lords times are in his owne hands and he is verie wise in them all therefore it is my wisdome to rest content with patience and expect Gods leasure Secondly correction of the godly that are too importunate with the Lord to destroy the wicked Wilt thou not breake the heauens and come downe but hee that beleeues will not make hast Vse 2. instruction First admonition to the wicked that they agree with their aduersarie while he is in the way least he deliuer them to the iudge and they be cast into prison and there lie vntil they haue paid the vttermost farthing Secondly direction to the godly neuer to be at rest vntill they know themselues reconciled vnto God in Christ Iesus for that is Gods heartie loue no bare silence for one may hold his tongue and yet be extreamely angrie Vse 3. From Gods direct knowledge consolation First in weldoing surely if God can agree with a sinner for a time how shall hee reioyce to doe his child good that labours to serue him Secondly in miserie this may affoard comfort that God will not bee worse vnto me then he is vnto the wicked nay he will spare me as a father spareth his child that hee sees endeauour to do well CHAP. IIII. Of the simple inuention First of Gods knowledge NOW I come to the simple inuention and consider euery reason by himselfe the sentence hath two parts Gods truth Gods holinesse Gods truth in these words these things hast thou done wherein we haue knowledge without all error secondly integritie without all partialitie thirdly equity without all contradiction Obser 1. Gods knowledge is a most exact and particular knowledge of all things these things are knowne vnto the Lord to wit the verie consent vnto adultery and theeuery the very running of the heart though the world could neuer coÌ„demne them of any such crimes this knowledge therefore is most particular of sinnes persons things causes ends effects and all circumstances that accompany them Reas 1. Because all things are in God long before they exist in the world Hence is God called the most perfect idaea of all things a skilfull workeman hath the plot of his building in his head long before he begin his worke out of himselfe Psal 139.2 thou vnderstandest my thought afarre off and v. 16. thine eies did see me when I was without forme for in thy booke were all things written which in continuance were fashioned when there was none of them before 2. Reason As all things were in God From creation so all things were from God and that which was from him must needes be knowne of him Psal 94.9 He that planted the eare shall he not heare he that formed the eye shall he not see Psal 139.13 Thou hast couered me in my mothers wombe therefore thou hast possessed my reynes v. 15. My bones are not hid from thee though I was made in a secret place and fashioned beneath in the earth And it is a most cleare knowledge for Heb. 4.13 Neither is there any creature which is not manifest in his sight but all things are naked and open vnto his eyes with whome wee haue to doe The word in the originall is taken from a beast that hath the skinne fleaed off his necke so that all the nerues and arteries that runne that way may plainly be seene or els from a man cast on his backe with his face toward heauen which may be seene of all Neither is this a bare knowledge but with care and counsell Eph 1.11 Which worketh all things after the counsell of his will and most particular Matth. 10.39 A sparrow falls not to the ground without Gods will yea and all the haires of your head are numbred and most certen Numb 23.19 God is not as man that he should lie neither shall it be resisted Exod. 4.11 he will giue a mouth to man make the dumme speake it and the deafe heare it before it shall be silenced by man the very stones shall speake out of the wall and the timber before man shall burie Gods truth or obscure that which he would haue reuealed 3. Reason As all in God and from God From proâ—dence so for his prouidence and preseruation of them they liue mooue and haue their beeing continued from him Act. 17.25 And therfore seeing the Lord hath gone with vs all our daies he must needes be priuie to all our doings There is not a motion in the heart a stirring of the hand a turning vp of the eye or a foote of ground troden but the Lord knoweth it because he was in that motion Againe for our liuing whether generall or speciall the Lord taketh notice of it generall with what conscience good or euill with what faith or infidelitie whether we haue had our conuersation in heauen or vpon earth particular first to himselfe what pietie in his worship thankfulnes for his blessings praier in our needes prouidence in the vse of meanes and without meanes Secondly towards man first all in generall what charitie iustice peace loue in speciall towards superiours what reuerence equalls humilitie inferiours kindnes lastly to thy selfe what modestie temperance sobrietie 4. From the ende Reason God must dispose of all things for himselfe therfore must he know them Rom. 11.36 For in him and through him and for him are all things c. 5. From circumstances of time place and person Reason In that the Lord knoweth not all things as in himselfe from himselfe and working by himselfe and for himselfe but also in that he knoweth euery circumstance of time place person Of place Psal 139. first for the positions of it v. 3. Thou compassest my pathes and my lying downe and art accustomed to all my waies thou holdest me straight behind and before and laiest thy hand vpon me Againe for the place it selfe v. 7. Whether shall I goe from thy spirit or whether shall I flee from thy presence if I ascend into heauen thou art there if I lie down in hell thou art there let me take the wings of the morning and dwell in the vttermost parts of the
parents Gen. 3. the Lord exaamines the matter and saies vnto the serpent because thou hast done thus thou are accursed vnto the woman I will greatly encrease thy sorrowes vnto Adam Because thou hast obeyed the voice of thy wife and hast eaten of the tree whereof I commaunded thee saying Thou shalt not eate of it cursed is the earth for thy sake Thus dealt he with the whole world Gen. 6.5 When the Lord saw that the wickednesse of man was great in the earth and all the imaginations of the thoughts of his heart were only euil that continually therefore v. 7 I will destroy from the earth the man whom I haue created c. Thus dealt he with nations Ezech. 18.2 The fathers haue eaten the sowre grapes and the childrens teeth are set on edge this prouerbe hath no good meaning for the soule that sinneth it shall die Therefore O house of Israel are not my waies equall and are not your wayes vnequall surely I will iugde you euery one according to his wayes Againe for particular cities Gen. 18. I will goe downe to see whether the cry which is come vp vnto me be so or no. Lastly speciall persons Gen. 4.9 Where is Abel v. 10. what hast thou done the voice of thy brothers blood crieth vnto me from the earth now therefore v. 11. Thou art accursed from the earth c. Reas 1. Drawne from the nature of punishment which is alwaies a consequent of sinne and therefore cannot goe before the doings of men Reas 2. The conscience of wicked men which must needs containe in them the bills of Inditement according vnto which the Iurie must proceed and the Lord himselfe wil giue sentence Reu. 20.12 The dead were iudged of those things which were written in the bookes according to their workes Reas 3. That all may be without excuse for what shal man say vnto his Creator when the Lord hath told him These things hast thou done surely lay his hand vpon his mouth and confesse that the Lord is iust in all his workes Vse 1. reprehension First of such as complaine with Israel in Ezek. 18. thy fathers haue sinned and we haue borne their punishments It is not so O house of Israel for Gal. 6.5 euery man shall beare his owne burden 1. Cor. 3.8 euerie man shal receiue his wages according to his labour therefore to thee O Lord mercy for thou rewardest euerie one according to his worke Psal 62.12 Secondly a correction of the godly that murmure at the silence of God toward the wicked and are grieued for his hand vpon themselues conceiuing it an iniurie done vnto themselues because they iudge themselues better then the wicked but let them also knowe that the cause of their afflictious is their owne doings Iam. 1.13 Let no man say when he is tempted I am tempted of God for God cannot be tempted with euil neither tempteth hee any man but euery man is tempted when hee is drawne away by his owne concupiscence and is inticed then when lust hath concâ—iued it bringeth forth sinne and sinne when it is finished bringeth forth death Vse 2. instruction First a direction to the wicked that they be more carefull of their actions Secondly a direction to the godly 〈◊〉 2.12 that they learne to deny all vngodlines and worldly lusts and liue soberly and righteously and godly in this present world Vse 3. consolation First in trouble 2. Theff 1.6.7 For it is a righteous thing with God to recompence tribulation to them that trouble you but to you which are troubled rest with vs. Secondly in weldoing thou maiest haue this consolation Psa 37.3 trust thou in the Lord and doe good dwell in the land and thoushalt be fed assuredly delight thy selfe in him and hee shall giue thee thy hearts desire for the Lord is a most equall God and will not suffer either the doings or the sufferings of his children to go vnrewarded CHAP. V. Of Gods silence in generall THE second part is the holinesse of the Lords sentence which is twofold mercy and iustice Mercy Silence I held my tongue Iustice but I will reprooue thee Mercy is described by sowre arguments first by his qualitie silence secondly by his obiect about which hee is exercised and that is the doings of the wicked thirdly by the accidentall effects and they are wicked thoughts fourthly by the forme and manner of these thoughts and that is to make God like themselues First of Gods silence which is nothing else but Gods clemencie in his patience and long suffering with his bountifulnesse and generall goodnesse toward sinners That this may more clearly appeare we are to vnderstand that the Lord which is absolute beeing in himselfe Exod. 3.14 can haue nothing giuen vnto him which is not himselfe for I am that I am is a proposition that hath no more in the consequent then was in the antecedent for I am is the antecedent and I am is the consequent therefore euery consequent in God is God God is silent God the antecedent is I am and silent the consequent is I am for nothing is giuen to God that is lesse then I am and greater then I am is impossible Hence God is one most simple beeing and impossible to be vnderstood of our shallow capacities therefore hath it pleased his maiestie that we might vnderstnd some thing of him to shew vs his backe parts Exod 33.23 which are his glorious attributes Exod. 34. v. 6 7. among which we haue this silence of God slowe to anger and aboundant to goodnes and truth Now these attributes are of diuers sorts Absolute attribateâ— Conditionall some absolute some conditionall some both absolute and conditionall absolute which at all haue no arise from the creatures but follow his absolute beeing as his infinitnesse eternitie and the like which doe follow from that he is without causes not looking at him for his effects in his creatures others meerly conditionall as in creation omnipotencie which is only in God in regard of his creatures which in time might feele the worke of an euerlasting worker For in God creation was alwaies act and neuer power otherwise should the Lord haue begun his act and then it should not haue beene eternall Indeede his creature felt the beginning of it for once it was nothing and to make that something we tearme it omnipotencie which is in the creature alone for God is not ommpotent in the generation of his sonne neither the sonne and the father omnipotent in the proceeding of the holy Ghost because this is an absolute and eternall genreation and procession that was neuer out of act and therefore vncapable of any power In the fall of man this silence is meerely conditionall for if there had bin no sinne then should God haue had no silence So in the state of redemption grace is giuen to God only from that worke in the creature receiuing him to mercy for Christs sake For attributes that may be said
to arise from his beeing yet appeare in his works are in creation goodnesse wisedome and the like which are absolute in God and before creation yet manifested from creation seeing he hath placed in these creatures the foote-steppes of his goodnesse and wisdome Now his eternitie and infinitnesse may be collected from the creation Deus cognoscitur per modum nâ—gationâ—â— enunentiae causationis but that will be by way of negation for there is a threefold way of giuing attributes vnto God first per modum negationis as all imperfections in the creatures man is finite hath beginning of dayes therfore denie them both of God say Iehouah is infinite and eternall A second waie is per modum eminentia by way of excellencie as what is excellent in the creature to giue it to God in the highest degree man is good wise iust holy therefore God is goodnesse it selfe wisedome it selfe iustice it selfe holinesse it selfe The third per viam causationis by waie of making as the world is a worke aboue the reach of a creature therefore God made it redemption a worke aboue the power of angels and men therefore God must redeeme sanctification no gift in man therfore the worke of the holy Ghost and for any creature to thrust in with God is no lesse then blasphemie Againe in mans fall iustice puts forth it selfe yet was it absolute in God before and therefore might it appoint prescribe laws and set downe certain ends hauing no consideration of the creatures sinne yet the execution will alwaies follow mans sinne So in redemption mercie which is not the same with silence in this place but a free acceptation of the creature in Christ this is also absolute in God and so might haue his worke in God long before man was miserable but to execute this mercie vpon the creature must needes be in his miserie where it appeares to vs so both election reprobation are manifest vnto the creature yet were long before in God and with God Therefore that distinction vpon which some Diuines build to ouerthrow Gods decree of reprobation and election before the corrupt masse is not sound for thus say they Gods attributes are some of them absolute as eternity infinitenesse goodnesse wisedome and these are presupposed before the beeing of the creature others againe conditionall and alwaies haue respect vnto the creature as iustice and mercie no iustice but vpon the condition of sinne and no mercie but vpon the condition of miserie All this is true beeing vnderstood of the execution of mercy and iustice but absolutely it is false being conceiued of the first actions of iustice and mercie for the first action of any wisedome is to dispose of all things for their ends and then consequently to execute one thing to speake what God doth in himselfe and another thing what hee doth in his creatures therefore by the rule of diuinitie in this place wee vnderstand by silence such a kind of mercie as appeares vnto man in the state of his sinne and miserie which is equal to all and no distinct fauour of God in Christ but his generall goodnesse First on mans part for as soone as hee had sinned against God presently vpon the very sinne he was guiltie of hel death and damnation and the iustice of the Lord apprehended him and therefore present execution and if he had cried haue patience with me and I will pay thee all it had beene in vaine for he should haue promised more then he had been able to pay therefore the Lord must haue patience with him for his mercie sake and a little releiue him in his miserie Hence one reason is mans miserie a second is in regard of God himselfe who will be holy in all his workes and therefore iust and merciful iust because of iniquitie mercifull because hee will haue all iust commendation Shal it be the commendation of man to spare and shall not the Lord spare yes assuredly the Lord is full of clemencie and bountifulnesse From his clemencie appeareth his patience and long suffering and from his bountifulnesse many a temporall blessing as wee see by daily experience to the tempting of the verie godly that there is no diuine prouidence For the Rhetoricke in the words here is first to hold the tongue put for silence then secondly silence put for patience meekenes gentlenesse long-suffering and bountifulnes for the Grammar the word signifies such a kind of silence as goes with deafnes as though God were both dumme and deafe but the Lord is not so for he hath made both the dumme and deafe Exod. 4.11 and therefore can hee be dumme and deafe at his pleasure and also speake and heare at his pleasure So then I find this word in a more significant coniugation wherin a double action is signified Tacitum cogitare to thinke a secret to be silent for better deliberation and therefore Gods silence is no idle silence but full of wisdome Lastly for the logicke this is an adiunct giuen vnto God now adiuncts make not for the beeing of any thing but for his welbeing and therefore the Logicke tels me that though silence bee not for Gods beeing yet it is a grace that the Lord will put vpon himselfe when he saies I am silent And therefore hauing found out in some measure the wisdome of God in his word let vs magnifie him in it and apply it to our owne hearts Obser The great God of heauen and earth that is prouoked to wrath euery day is full of mercy clemencie patience long-suffering and bountifulnesse toward all Reasons drawn from God secondly from the creature Reas 1. It is Gods nature Esa 55.7 for hee is verie readie to forgiue that is it is his verie nature Reas 2. Gods will Ezek. 33.11 As I liue saith the Lord I desire not the death of a sinner Reas 3. His glorie Exod. 33.19 Moses desires to see Gods glorie the Lord answers him I will make all my good goe before thee and what is that I will shewe mercie on whome I will shewe mercie and I will haue compassion on whom I will haue compassion Reas 4. From his words and deeds both by himselfe and by his Prophets Isa 1.18 Come let vs reason together though your sinnes were as crimisin they shall bee made white as snowe though they were red like skarlet they shall be as wooll Isa 30.18 yet will the Lord wait that he may haue mercie vpon you and therefore will he be exalted that he may haue compassion vpon you 2. Chro. 36.15 The Lord God of their fathers sent to them by his messengers rising early for hee had compassion on his people and on his habitation Reas In regard of the creature First serious meditation on the time of his patience Acts 13.18 About the time of fortie yeares suffered he their manners in the wildernesse no idle circumstance but worth the obseruation that euill manners should goe vncorrected fortie yeares which ought now to
discretion and that is in beeing too prompt and readie in blazing abroad the faults of others especially the infirmities of their brethren We see the Lord is silent at the grosse sinnes of prophane hypocrites and therefore shall not we passe by the infirmities of those that ought to be deere vnto vs surely this wil bring vs to communicate with the hypocrite Psal 50.20 Thou sittest and speakest against thy brother and slanderest thy mothers sonne therefore my brethren iudge your selues least the Lord iudge you with the hypocrite for this offence 2. Vse instruction First an admonitian of the wicked to consider with themselues that God will not alwaies be abused he will not alwaies keepe silence for it is but the holding of the tongue so that he is neither dumbe nor deafe but refraineth his lips for a time that a word may be spoken in his place and it shall be a most fearfull one for it shall be in flaming fire rendering vengeance vpon them for the abuse of his mercie Secondly a direction to Gods children to magnifie his maiestie for giuing them so large a time of repentance also to be carefull of the day of our visitation Hebr. 3.13 Exhort one an other daily while it is called to day least any of you be hardened through the deceitfulnes of sinne 3. Vse consolation to all those that lie vnder the burthen of their sinnes for if the Lord spare them that neuer seeke vnto him much more will he spare vs that seeke vnto him earnestly Sect. 3. Of wicked thoughts Concerning wicked thoughts First the originall of them Kinds of thoughts Thoughts haue diuers considerations First they are giuen to God and that is a direct thought whereby God first thinkes himselfe and then in himselfe all things els Gods knowledge and thoughts are direct of himselfe and indirect of all things that are not himselfe the reason because God directly knows no lesse then himselfe and therefore can thinke no lesse then himselfe so that out of himselfe he knowes all things which no creature in heauen or earth is able to doe And this thought may be called a direct thought free from all errour and false hoode because it can no wayes be blinded by any externall or internall obiect seeing it is tyed to none The second thought is indirect when the thing must first be thought and then may it thinke it selfe for as in a glasse first I must see the image of my face and then from that my natural face so in thinking I must first see the image of the thing represented vnto my vnderstanding and then by knowing of it I know my selfe to know this is a reflexed thought agreeing both to angels and men and hence riseth the possibilitie of being deceiued because they may iudge of the obiect amisse and if they doe so then they iudge amisse of them-selues Hence the Angels and Adam ouerthrew themselues the angels by proud thoughts of their estate and in contempt and disdaine to be ministring spirits for the good of man Adam againe was deceiued in neglecting of his true conformitie with Gods lawe but thought it was to limite him from a great good in becomming like God A third thought is when a man will thinke all things out of himselfe and through his owne corruptions and therefore all the beames of Gods wisedome comming through so corrupt a medium must appeare according to his corruption euen as the sunne shining through a glasse windowe which is painted resembles the colour of the glasse And thus man that would needs become like God is in a paritie of contraries like God God thinks himselfe first and then all things out of himselfe so corrupt man will now needs thinke himselfe and so all things out of himself but here lies the difference that God being no thing bur goodnesse it selfe can thinke nothing but good thoughts but man beeing nothing but a lumpe and masse of sinne can think nothing but euil thoughts it is Gods happinesse to thinke himselfe but mans miserie as long as he flickes to his owne thoughts and therefore no maruell if the silence of the Lord take no better impression in his mind but become like his mind a wicked thought Yet obserue this by the way that as the beams of the sunne comming through the glasse are not changed by the glasse into another nature nor lighting on the dunghill polluted by the filthines thereof so the beames of Gods goodnes passing through the soule of a sinner though he abuse them yet still they retaine their goodnesse Hence we learne three kind of thoughts first a direct thought the secoÌ„d a reflexed thought the third a corrupt thought which is meant in this place the fountaine of corrupt thoughts is the heart Gen. 6.5 whose conception is in imaginations the verie forming and laying of an accursed birth shewing that the frame of the heart is full of corruption and secondly that his fruits are accursed as the conception is so is the birth for the thoughts comming froÌ„ the corrupt frame of the heart cannot be cleane but must needs rellish of their originall and therefore the holy Ghost hath stiled the verie imaginations of the heart to be euil onely and continuall Gen. 8.21 euen from his childhood as soone as we begin to vse reason wee frame euill in our hearts Hence the cause plainely riseth want of all good thoughts or want of all consideration with the concourse of all the contraries want of consideration made the couetous man euen in temporall things destitute of all the comfort of them Isa 44. the cause of all that strange Idolatry is v. 8. because they haue not known nor vnderstood and v. 19. none considereth in his heart neither is there knowledge nor vnderstanding to say how foolish haue I beene to burne halfe of my wood in the fire for to bake my bread and rost my flesh and yet of the residue to make an abhomination to bowe vnto it Ier. 8.4 5 6. There is more consideration in the verie bruit beasts then in Gods Israel and therefore the heart beeing so polluted and destitute of all good consideration how should it possibly prooue otherwise then that man should become full of all euill thoughts And thus much of the fountaine which will better be discouered in the other points For the second The wayes to discerne of mens thoughts there bee two wayes of knowing mens thoughts 1. immediate and direct and this is proper vnto God 1. Kin. 8.39 2. indirect and by meanes For as God onely first knowes himselfe and then all things by himselfe so euery creature euen angels themselues first knowe the thing and then themselues by the thing this makes their knowledge indirect And there be foure meanes to helpe in the knowledge of thoughts First the agreement of natures as spirit with spirit may haue secret familiariâ—y and a communication of thoughts Thus the deuill beeing a spirit can come more neere our soules
against poyson therefore if we haue made the word of God a Scorpion to sting vs yet let vs now make it a lenitiue to cease the paine if we like beasts haue poysoned our selues yet now like men created for God let vs recouer our selues againe by this word of life But to proceed Thou thoughtest this is the consequent of Gods silence not proper but by accident forced and befide the scope of it therfore this wicked thought of an hypocrite argueth strange corruption of heart that can frame no obiect vnto it selfe that shall make good thoughts Surely affections haue gotten the masterie ouer the mind so that now it must become a slaue to serue them and dispose it selfe that all his iudgments may aime at their satisfaction and thus the good word of God by accident becomes the cause of sinne Gen. 3. hath God said Yee shall not eate of the tree of knowledge of good and euill the Lord by this law debars you of great good for it is certaine when yee cate yee shall beas gods knowing good and euill therefore the law is too strict and rather an hinderer then furtherer of your good Men we see are very quiet vntil they be prouoked by the preaching of the lawe Steuen Act. 7. shall be stoned for his good sermon Christ shall be an enemie to church and common-wealth because he speaks against the Scribes and Pharisies Moses Aaron shal be hated of Pharaoh for preaching a deliuerance Iohn Baptist for telling Herod his sinne Elias shall be Ahabs enemy for telling him the truth and Paul shall become an enemie to the Galatians for telling them of their apostacie from Christ thus lawe and Gospel mercie and iudgement are abused of the wicked yet for all this the law is holy and iust as for example a man that holds a glasse in his hands as long as it â—ests there is safe but if they throwe it against the wall the wall will breake it but the sault will rest in the hands so when we take our selues dash our selues against Gods law the law breaks vs but the fault is in our selues the bankes are no cause of the furie and rage of the waters but the waters themselues so the lawe of God that banks in our corruption is no cause why it rageth but the nature of it which can indure no limits Reasons 1. Because sinne will indure no law There be three effects of the law that sinne cannot away withall First it stoppeth corruptioÌ„ hence the irritation of the law Secondly it terrisieth the conscience and that cannot be indured they that liue like gallie-slaues and are whipped euerie day will doe nothing but by force and are glad any waies to rid them-selues of such a burden Thirdly it exacts perfect obedience which our nature can not away withall to loue God with all our hearts with all our soules with all our minde and our whole strength is a lesson that will neuer be learned or practised Reas 2. A misconceit as a medicine against which the stomack ariseth will not be indured a plaister which stings at the heart must be throwne off and a glasse that sheweth vs an vgly face cannot be looked into so the misconceiuing of Gods silence makes it that it can neither become meate or medicine to our soules Thirdly the diuersitie of subiects the selfe same seed is sowne in all the foure grounds yet takes but root in one the hammar beats vpon all but it makes not all pliable to Gods worke the axe hewes at all but it timbers but some for building the rest it hewes downe for firing the fire burnes all but only the the gold loseth his drosse the light shines to all but only they that haue eyes behold it the salt seasons all but in some it cannot enter to the bone and therefore they putrifie and rotte away foode would feede all but some want stomacks appetite and digestion therfore they pine away with the best nourishment the goad prickles all but some are hardned that it cannot enter and therefore no maruell that the mercies and filence of God should worke no good effects in the wicked Fourthly the curse of God is vpon them therefore they shall eate but not be satisfied drinke but not to quench their thirst sleepe but not to take their rest for God alone giues rest vnto his welbeloued nay let them doe what they will all shall be nought pray or not pray sacrifice or not sacrifice come to church or not come to the church for they cannot lay aside their wicked thoughts and therefore according to our prouerb all is marred in the making Deut. 28.16 cursed shall they be in the towne and cursed shall they be in the field they shal make no good markets of that which god hath giuen them in the field cursed shall they be in the basket and in their dough bad prouision shall be in their houses when the Lord will not become both the master and the steward cursed shall be the fruite of his body and the fruits of his land the increase of his kine and the flocks of his sheepe extreame pouertie in the middes of all his wealth cursed shall he be when he comes in and cursed also when he goes out ill successe in his interprises neither will the Lord here make an ende These be foure great curses First he shall make no good market in buying and selling Secondly from this shall follow he shall haue no good prouision in his house Thirdly from this shall rise the next that he shall haue no true riches Fourthly to make that good fortune shall alwaies crosse him Fiftly to proceede yet further God will make him cracke his credit for trouble shame shall be vpon all that he sets his hand to do euerie man shall call him banke-rout neither shal he haue any law against theÌ„ for with God he hath lost his credit and therefore shall he perish quickly Sixtly that he may make his word good in all these the pestilence consumption feuer burning ague sword blasting mildew the heauens aboue shall be brasse and the earth vnder iron for raine dust and therefore no staie but perish thou must in bodie goods and good name Seuenthly to make the finall vp-shotte of his bodie he shall fal before his enemies and his carkeis shal be without all burial the foules of the ayre and the beasts of the field shall haue him for their pray and none shall rescue him if the enemies spare him God will smite him with the botch of Egypt with the Emorods with the scab with the itch euen worse then he hath done Egypt for he shall not be healed neither will God be defectiue in his methode for from these more sensible torments vpon the bodie he will proceede to greater iudgements vpon the soule which though least felt yet more fearefull madnes blindnes astonying of heart with all their ill consequents to grope at noone day to be oppressed powled and
pure life and he that is not this puritan shal neuer see God and let them know that the seruants of God are of the blood royal to wit Christ Iesus and therefore haue Dauids heroicall spirit durst meet them on the field and shew as good courage for a good cause as the best of them But the seruants of the Lord his faithfull ministers haue told it to the Church that her faithfull friends haue beene abused by many a Churle vnto whom they haue stood as walls of defence and therefore their affections are vp in armes against them But the Church will find cakes bottles of wine sheepe readie dressed measures of corne clusters of raisins and abundance of figs to meet all that loue her to giue them kind intertainement Bid them not regard these Nabals for as their names are so are their natures Nabals they are and folly is with them and so shall they perish for the Lord will not suffer one of them to liue that pisseth against the wall But your soules shall be bound in the bundle of life with the Lord and the soules of these your enemies shall God cast out as out of the middle of asling Thus shall euerie faithfull soule praise God that hee is preserued by the Church and therefore when they shall see that the Lord hath dealt well with them they shall be mooued to remember the Church as Dauid remembred Abigail with the best bond of loue Secondly correction of the godly that learne not to thinke basely of the thoughts of wicked men they dishonour God by them and therefore into their secrets let our soules neuer enter Vse 2. Instruction First an admonition of the wicked to shewe them that they haue alwayes false reasons for their thoughts Indeed it is true that we can no sooner haue sinne in our heads but the deuill will find a reason for it but alas when we bring it to our question it makes vs presently make a fallacian against our soules Silence beats vpon the minds of these hypocrites but alas the image in the glasse shall not looke to him from whom it was reflected Moses face shines but he sees it not so these men haue Gods sunne to shine vpon them his raine to fall vpon them but they perceiue neither Thus they become like wine vessels that sends out all the wine againe but keepes in the dregs God doth much good vnto them but they neuer thinke rightly of it for as infants new borne are kept from fire and water laid to sleepe shifted in their scapes but they knowe not who doth all this for them so God brightnesse it selfe shuts in heauen and earth yet our eye cannot looke against it no more then the batâ—e or owle at the bright beames in the firmament and therfore no maruell if wicked men after all Gods silence looke amisse therefore as the fountaine and all the water that springs out of it haue the same qualities so the heart and the thoughts words and deeds are all of the same nature if one filthy all filthie and purge one and purge all Now the fountaine in a wicked man beeing corrupt no maruell that these thoughts issue out of it Eccles. 8.11 Because sentence against an euil worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill here is the verie selfe-same conclusion God defers therefore they are fully purposed to sinne against God Let them therefore be admonished to looke better to their thoughts for they are in a miserable estate that makes euerie thing turne vnto their hurt Secondly a direction to Gods children that they learne not to thinke their owne thoughts speake their owne words or doe their owne actions but onely that which shall be approoued by God and his word and then shall their praise not be of men but of God Vse 3. Consolation First in all good wayes when I can say I haue serued God with a good conscience for that shall be the miserie of the wicked when the Lord shall say who required these things at your hands Secondly in their trouble to say with Hezekias Remember Lord how I haue walked before thee this is better then all the riches in the world or the vanities wherein he hath placed all his thoughts this shall stand by him in this world to iustifie him because God speakes for him in the ende of this world to free him from hel death and damnation because he hath built vpon the rocke and hath in his thoughts highly valued the blood of Christ to purge him from all sinne when all the rest of the world shall be accursed for that they haue put their trust in the arme of flesh 2. Tim. 4.6 7. Pauls ground of comfort when he is readie to be offered is this I haue fought the good fight of faith finished my course I haue kept the faith therefore he expects a crowne of righteousnesse this is no phansie but a grounded perswasion from his practise Sect. 4. Of awicked mans conceit of God Like thee The fourth thing is in the forme and manner of their thoughts and that is by drawing a paterne of God out of themselues to limit him by their owne limits and measure him by their own measure First for qualitie and condition the only patrone and fauourer of their courses one that did esteeme and approue most highly of all their waies Where we may see that hypocrits as proud Pharisies thinke themselues not like other men and therefore needes must they be like God himselfe not knowing that a third may be giuen to wit that they are so like themselues that a man cannot paralell them with any other They haue looked into the fountaine of Gods silence and surely like Narcissus they are fallen in loue with their owne shadow or like children they are so delighted with their image that they must needs kisse the glasse and thinke no babie like to that which they haue seene of themselues and thus like apes are gotten so farre in loue with their owne brood that with ouermuch embracing of themselues they kill all they touch and thus while they wil set as Queenes and ladies bragging they shall neuer be widowes presently the Lord brings vpon them both pouertie and widow-hood because they themselues haue pressed euerie thing they were in loue of vnto death so that being wise in their owne conceit we may be assured that there is more hope of fooles then of them and that drunkards and vile persons shall sooner inherite the kingdome of heauen then any proud person of them all the Publicans and grosse sinners shall sooner go into heauen then these Scribes and Pharisies Secondly this must yet be strained higher euen to the verie being and essence of God God must be altogether as they are extraordinary neere fellowship It was one of the greatest prerogatiues that was euer giuen to Abraham to be called the freind of God but what shall these be called
of heauen and earth and in earth the God of gods and ouer men the onely Lord is become the reproouer of sinne and therefore a most fearefull hand shal fall vpon the wicked The finger vpon the wal made an vnpeaceable house in Belshazzars soule what a iolly fellow was he vntill this came into his eye the time of Gods silence hee regarded not neither to his father how God gaue him a kingdome maiestie honour and glorie at which all nations trembled and feared before him he smote and put to death whom he would set vp and put downe whom he would neither to himselfe misapplying what was done vnto his father both in iustice and mercie but abused Gods vessels with his Princes wiues concubines praised the gods of gold siluer of brasse yron wood and stone which neither see heare nor vnderstand but the God in whose hand his breath was and all his wayes him would he not glorifie therefore now see his Iudge and tell mee if the power of his iustice make him not afraid Hence it is plaine that wicked men scant God in his mercies as a niggard or pinching giuer when in their sinnes they are both large and bold and thinke Gods armes bound vp in a cloth yet let them knowe that this I will reprooue will prooue no small matter for the very weaknes of God is stronger then any thing in man 1. Cor. 1. In man wee count that weaknes which his little finger hardly can touch now Gods little finger will make all smart The Magicians of Egypt in the plague of lice confesse it was Gods finger because that brought mightie things to passe Iobs afflictions losse of goods cattell children the deuill makes it but the touch of Gods finger and yet this spent all Mans breath but a weake thing Isa 40.17 yet the breath of the Lord Psal 18.8 smoake went out of his nostrhills and a consuming fire out of his mouth coales were kindled thereat great is the power of his very nostrhills and mightie is the verie weakenes and infirmitie of his wrath if his weakenes be this what is his strength compared to a Gyant or Lyon to a Gyant of all men the greatest to a Lyon of all beasts the strongest If so mightie when he toucheth but with his finger how terrible if he strike with his arme but what will he be when he comes armed with his sword his bow bent if we be far off his arrowe shall reach vs if neere his sword shall strike vs. But alas what shall be done when he shall come with whole armies of creatures against vs fire haile thunder so if the sword finde vs not the thunder shall meet with vs if the haile make not an end the fire shall consume vs if the fire can not burne then his mallet shall bruise vs. Furthermore he hath his charets euen a thousand charets in the whirl-wind and his pillars of fire to terrifie vs yea his thousand and tenne thousand of Angels to make a spoile of all at his becke Therefore we shall be sooner wearie of suffering then he of afflicting of flying then he of following We are but potters vessels if he hit but one against another we breake yea if he lay his iron rod vpon vs we shal be beaten all to powder The lion when he roareth is terrible and Behemoth is strong what canst thou doe yet the lion commeth before this God Behemoth is taken by his sword Leuiathan can not stand before him therefore a most fearefull thing to fall into the hands of this God for he is a consuming fire and cannot touch or be touched without burning The wrath of a king is the messenger of death what is then the wrath of the king of kings if one man trespas against another there may a third be found to make vp the matter but if one sinne against God saith old Eli to his sonnes who shal plead for him Therfore do no more so ye sonnes of men tremble and sin not examine your owne hearts and be still serue the Lord in feare and reioyce in trembling kisse the sonne least he be angry and ye perish in the way when his wrath shall suddenly burne blessed are all that trust in him Neither is this all Gods reproouing for this is but the paine of sense but they also shall haue a more fearefull plague the plague of plagues and the onely thing that shall make them miserable and that the learned haue called the punishment of the damned as though it were all and gaue the whole denomination and that is Gods fare-well vnto his creature Oh my creature I made thee in my owne image but thou hast found out many inuentions therefore must I thy life and length of dayes the fountaine of liuing waters he in whome thou liues mooues and hast thy beeing bid thee be gone I must neuer looke on thee more as I haue done thy louing wife shall say farewell my husband thy children friends and all thy pleasures in which thou hast song a long loath to depart yet must yee needes depart or if you goe together to hell yet shall it but augement thy sorrow to remember what sweet delight you once tooke together and how now there can be no comfortable fellowship but one stabbing another at the heart Thou againe shalt say farewell God farewell wise children and all my pleasures I must shake hands with you for euer Oh heart that I could giue the some deadly stabbe that thou mightest neuer stirre againe Oh would to God that I had neuer been you that passe by will you take no pity on me Oh God I was thy child and the deuill whippes mee and hell fire scorcheth mee yet if thou wouldest but looke vpon me how would that refresh mee Well that I lie not see both these put together for I assure you that hell fire is no painted fire for the want of Gods presence shall be no dreame or idle obliuion of the departure of a kind friend but the verie sting of conscience and the worme that shall neuer leaue gnawing See both punishment of sense and the damned 2. Thess 1.9 Which shall be punished with euerlasting perdition from the presence of the Lord and from the glorie of his power And that the Lord will doe all this it is plaine Eccles 12. last Reu. 20.12 Daniel saw the antient of dayes vpon his throne he hath been dealing with men in particular from the beginning of the world he reprooued our first parents the olde world Sodome and Gomorrha Pharaoh Saul Iudas and he will haue a generall conclusion of this whole tragedie And therefore the point is cleare that God will reprooue Reas 1. From his iustice that cannot goe vnsatisfied for the Lord hath spoken and will bee prooued true and righteous in all his wayes 2 The glorie he must constraine out of wicked men for wicked men would neuer glorifie God except it were because God will reprooue them Reas 3. The iniurie they
not goe vnreprooued Secondly because it opposeth the light and therefore cannot long stand in opposition by clouding of the light but the light will breake out The clouds in the aire can not alwaies shade the sunne from the eyes of the world nor the darknesse of the night alwaies shut vp the morning brightnes so shall not sinne alwaies fill the world with his mysts and clouds and alwaies shut vp the day of the Lords appearance to iudgment but the Lord will breake the heauens and make the glorie of his Sonne appeare at which heauen and earth shall flee away and then shall the thoughts of all hearts be made manifest Thirdly because God must be glorified for except the Lord do it himselfe he shal neuer haue any glorie in the sinnes of the wicked for they dishonor him as much as possibly they can Isa 59 4. No man calleth for iustice no man contendeth for truth v. 14. Iudgement goes backward iustice stands farre off truth is fallen in the streete and equitie can not enter The Lord seeth it it displeaseth him and he wonders that no man will offer himselfe for his defence therefore his arme did saue it and his righteousnes it selfe did sustaine it he put on righteousnes as an habergeon and an helmet of saluation vpon his head and he put on the garments of vengeance for clothing and was clad with zeale as with a cloake Then shall sinne surely haue his reproofe and a recompence shall be giuen for euill doing he will fully repay the Islands of the world 1. Vse reprehension first confutation of the wicked that make so much of their sinnes that are not ashamed to boast of them Well let them goe too these are the very things that the Lord will reprooue to their shame and confusion Secondly correction to the godly that are so meale-mouthed at sinne that haue not a word to say for the Lord of hosts We are too often in the extreames when God is silent we would be speaking and when the Lord is speaking we would be silent especially Ministers that dare not speake when the Lord hath bidden them speake boldly and not feare the faces of the proudest 2. Vse instruction First an admonition to the wicked to beware of sinning know they not that euery time they sinne they hold vp their hands to heauen to pray vnto God for vengeance Secondly a direction to Gods children to mitigate the bitternes of their sinnes Exod. 15. for sinnes may be compared to the waters of Marah and Gods reproofe to the bitternesse of those waters and Israels murmuring may set forth the discontednesse of the soule in tasting of those waters the crie of the people what shall we drinke to set forth the thirstie desire of the soule to be satisfied with some sweet water Moses cry vnto the Lord sets forth the grace of prayer vnto God for some sweet comfort in the bitter conflicts with sinne Lastly the Lord shewing Moses a tree to cast into the waters which doth make them sweet and so giueth them a pleasant rellish vnto the soule may set forth the action of God the father giuing of Christ the tree of life to euerie distressed soule which beeing receiued by faith into his soule will make riuers of water flow out of him to eternall life and keepe him from euer languishing againe vnder the burden of his sinne therefore let this be our direction in all Gods reproofes for sinne to sweeten them in Christ and so beare them patiently 3. Vse Consolation to all that are in Christ for God hath alreadie reprooued their sinnes in his sonne and therefore shal they be free from his wrath Suppose that a malefactor were condemned to die and the day of his execution were at hand how would this affect him in his soule how would he labour to escape it trie all his friends his goods wife children kinsfolkes the dearest of his acquaintance his wealth can serue him no better but to prouide for him while he liueth see him honourably buried when he is dead his wife and children and the rest tell him they will weepe for him all these are but cold comforts to the man that must die But if one should step out and say my life for yours if that will free you hee offers himselfe to the king the king accepts of him deliuers the pardon brings it to the malefactor now he is at ease and hardly can a man imagine the greatnesse of his ioy surely if that bee true that a man may die laughing hee might as soone loose his life in this passion of ioy as he might haue done in the passion of his sorrow Euen the selfe same cause is paralelled in a man on his death-bed I am reprooued of the Lord and adiudged to eternall death for my sinnes alas how shall I escape my goods are nothing vnto thee O Lord thou wilt not take them for the redemption of my soule my wife and children and good friends standing about my bed cut me at the very heart no worldly comfort can refresh my soule Oh my God take thy Christ for the redemption of my soule he is able to stand betwixt thy wrath and my sinne in him lift vpon me the light of thy countenance for therein stands my exceeding ioy farre aboue the increase of oyle corne wine or any worldly thing Obser 2. Hypocrites shall not goe vndiscouered it shal be knowne what they are they shall see what a sandie foundation they haue laid and how all their hopes are no better then the spiders web Isa 29.13 because this people come neere vnto me with their mouth and honour mee with their lips but haue remooued their hearts farre from mee and their feare toward mee was taught by the precept of men therefore to discouer them I will doe a marueilous thing the wisedome of the wisest of them shall perish and the vnderstanding of the most prudent shall be hid Woe shall be vnto their deepes and their workes of darkenesse and they shal meete with him that seeth them and knoweth them their deuises cause them most foolishly to stand vp with the pot against his maker and with the thing formed against him that fashioned him to say thou hast no vnderstanding Well your Lebanon shall become Carmel and your Carmel a forest the best you haue shall become worse and that which is next shal become a barren wildernesse yet Iacob shall not be confounded neither shall his face be pale for he shall see his children because the worke of mine hands is in the middst of him they shall still sanctifie my name euen the holy one of Israel and shal feare him then they that erred in spirit shall haue vnderstanding they that murmured shal learn this doctrine euen the hypocrits themselues whose spirit made them erre shall know that all their profession was nothing and they that murmured often against God for not respecting them as they deserued shall learne this doctrine that
of them wee shall either thinke that there is no prouidence or else so strange a prouidence that it should contradict it selfe Yet surely after due consideration we shall see all colours to paint out this excellent glorie and rauish vs with the beautie of it For as the skilfull painter is able to dispose of infinite varietie of colours in his curious worke to set forth the excellencie of his skill and produce the greatest praise which perhaps to the eyes of ignorant beholders in the beginning were nothing but the pictures of deformitie yet he himselfe knew full well that the chiefest of his arte was in the limming forth of that creature which afterward he meant with boldnes to commend vnto the eyes of the beholders so the Lord which in the creation replenished the world with all beautifull colors from whence all painters haue learned their arte the very imitation of Gods worke in nature shall be able to dispose of all the varietie of colours in his Church to shew that that piece of work which he limmed forth in his decree which men make a monster and since the beginning of the world hath set it forth in his liuely colours to be most admirable and full of beautie or as an exquisite Musitian which is able to make a most sweet harmonie of the greatest multitude of strings and in nature dissonant to sound forth his skilfull and most excellent arte which at his pleasure can extend or let fall as well the trebble as the tenor and the tenor as the base and mixe them with the counter-tenors the small bases or what soeuer seemes good vnto his will to ioyne extreames with middles and middles with themselues and all their extreames so that in all his musicke is neither heard harshnesse of stroke or vnpleasantnesse of sound so the Lord the best and most sweete singer in all Israel is able to put downe all artes because if they should striue with him they should but stand vp against their maker for he is the inuenter of them all and men and angels are but the obseruers of his wisdome and therefore all in heauen and earth shall meete together to sound forth the praise of the Lord and therefore the Lord can not but keepe good order in all his waies and if he will take sinne into his owne hands it shall not be spoiled for want of good handling Obs Sinne shall be an excellent means to glorifie God surely except it had bin for this cause I should haue vtterly despaired any good that euer could haue bin brought out of sinne but seeing my text informes me that God will haue the handling of it I dare boldly say that sinne is decreed made good of God and for no other end but that he may be glorified by it for God handles nothing that he wills not and what he wills he wills from all eternitie And therefore he deales not with sinne as men deale with ineuitable accidents to make a vertue of necessitie to take in hand to dispose of sinne when he could not mend it but the Lord had this work in his hands long before it came to passe and now it is sufficient for vs to admire at it and haue it in exceeding account Surely God hath ordered with himselfe and now he will order it with his creature it was in Gods eyes from eternitie and now shall it be in mans eyes according to Gods time alloted vnto him Reason 1. Because God is the God of order and therefore must he needes iudge as well of confusion as of order it selfe for that which approoues the one doth alwaies disprooue the contrarie Reas 2. Because God will haue his works seen as long as all did lie in the first chaos nothing was seene in his distinction but when the Lord had brought light out of it made it separate the euening and the morning brought euery creature into his place then became the worke of the Lord to be glorious Psal 19. the heauens declare the glory of God and the firmament sheweth forth the worke of his hand So when the Lord hath brought the light of his decree out of the confusion of sinne then shall all flesh see the glory of our God Reason 3. From the wicked which haue set themselues to crosse God and therefore if he wil be glorified by them he must haue it by his owne arme for they scorne to giue it him Reason 4. The consolation of his Saints for this puts them out of all heart to see things fall out a crosse Psal 37. is wholly spent vpon this subiect that the flourishing estate of the wicked is but transitory and destruction is their end but the misery of the godly in this world ends in peace and quietnesse because they are in the fauour of God therefore must they not fret or be enuious for the euill doers for they are soone cut downe like grasse and wither away as the greene hearb but trust in the Lord and doe good dwell in the land and they shall be fed assuredly Psal 73. yet God is good vnto Israel euen vnto the pure in heart there is the dispute about Gods order or prouidence in gouerning of the world The question is whether God be good vnto the faithfull The disputants are the flesh and the spirit the arguments are brought on both sides and by the arguments the cause is determined First the old man brings his arguments and proues the negatiue part that God is not good vnto Israel first he pulls two arguments out of his owne bosome want of wisedome and discontentednes of minde which were the fountaine of his errour he that can not guide his feete nor keepe his steppes from slipping may easily say God is not good vnto Israel but I the old man cā do neither of these and therefore must I needes thinke that God is not good vnto Israel Secondly he that can not indure the prosperitie of the wicked and the miserie of his owne soule may easily iudge God not to be good vnto Israel but thus were my affections guided and therefore from minde and heart from blindnes and affection I conclude that God is not good vnto Israel But the discerning spirit may easily answer these obiections with a nego consequentiam for they are but the witnesses of a lying spirit it is no good consequence to say that the sunne shines not because I am blinde and see it not no good consequence to say Gods hates me because he prospers the wicked Leaue these inartificiall arguments and dispute more solidly from some artificiall thing I will therefore beginne with their death and thus I dispute He that is not drawne vnto his death as a malefactour neither hath sicknes on him as the messenger of death but is without all bonds lusty and strong must needes prooue that God is better vnto him then his Israel and therefore not good vnto them the assumption I prooue They are not in trouble with other
men neither are they plagued with them but pride is as a chaine vnto them and crueltie couereth them as a garment What then can be answered for God surely still the consequence is not good bruit beasts may goe to the slaughterhouse without all baiting and it were questionlesse the part of a mad man to disturbe them that goe as heart would wish neither would the deuill for a thousand worlds that these men should once be disquieted to turn back againe and therefore yet you sticke in the question What then will you answer to an argument drawne from their life their eyes stand out with fatnesse they haue more then heart can wish they haue their tongues at libertie power to oppresse boast of it and yet presume thēy shall not be controlled for they dare speake against heauen and suffer their tongues to walke thorough the earth therefore God neither doth neither can he do any good to Israel Let Moses come to Pharaoh with let my people goe he shall be answered not as the deuills answered the Exorcists Act. 19.15 Iesus we acknowledge and Paul we knowe but who are yee It had been well if he had but said Aaron and Moses God I acknowledge and his p eople I know but who are yee that are so impudent with your king this is not his voice but who is God and Exod. 10.10 Let the Lord so bee with you as I will let you goe and your children behold for euill is before your face Here is blasphemie and execration of Gods people he imagines euill against them the Lord shall not preuent it and he desires that the Lord had no better affection to them then he was minded to let them goe What shall be answered to this proud argument that brings all into it they haue the controlment of heauen and earth and therefore how shall the Lord be good to Israel Well O flesh yet is God good to Israel this is but a small matter for neither heauen nor earth are in their hands it is an easie matter to turne their owne swords into their owne bowels for they haue fedde indeede but it is become a surfet and therefore if presently they be not like oxen knocked in the head they will pine away and neither God nor man shall haue profit by them they haue been licentious but soone may they be cooled they haue spoken wickedly of their oppression but a small matter will grauell them and bring them vnto an non plus they haue presumed but soone may they despaire they haue set their mouths against heauen but suddenly while they are about their mischiefe there may shine a most fearefull light yea lightning and thunder from heauen strike them to the ground make euerie ioynt breake a sunder the whole bodie tremble and the heart astonied neither shall they heare any voice from heauen Send for Ananias to put his hands vpon them that they may recouer their sight and haue their hearts comforted yet shall they heare a voyce from heauen Why haue you persecuted me it is hard for you to kicke against my prickes I will make your consciences pricke you to the death the sting shall neuer out of it there shall not be a Moses nor an Aaron to pray for you though you confesse with Pharaoh we haue sinned the Lord is righteous but I and my people are wicked Surely the spirit of God is strong my owne testimonie is answered the death and life of the wicked cannot euince the cause therefore I bring a third sort of reasons euen from the godly themselues v. 10. his people turne hither for waters of a full cup are wrung out to them Hence euen they say how doth God knowe it or is there knowledge in the most high wee dare boldly say the wicked prosper and increase in riches we haue clensed our hearts in vaine and washed our hands in innocencie to no purpose for daily haue we beene punished and chastened euery morning What may be said to this argument surely the testimonie of my brethren doth presse mee sore that they should bee so discouraged yet I hope when they shall haue considered my arguments propounded for the defence of their cause they shall recant their errour and say If I iudge thus behold the generation of thy children are vp against mee I haue therfore trespassed the reason was because I thought to finde out the discourse by my naturall reason but I confesse it was too painefull for mee therefore O Spirit the comforter of thy Church let me heare the arguments that will beare waight in the ballance of Gods sanctuarie First therefore I will begin with an artificiall argument which all men may gather out of the workes of God euen of his iustice They are set in slipperie places they stand but vpon the yee and therefore God may soone cast them into desolation which all the world may see to be done for how suddenly are they destroyed perished and horribly consumed all is but a dreame of their prosperitie but when I am awaked to see it and they to feele it then shall I consider my heauenly felicitie contemne all their vaine pompe and know assuredly that God makes all their image to be despised therefore I ingeniously confesse that the vexing of my heart and the pricking in my reines was because I was too foolish euen as a beast before God yet was I happie in all this for by faith I was alwaies with God and that my faith might not fall he hath holden me by his right hand Secondly for my selfe I haue taken this arguemnt that God will guide mee by his counsell and afterward receiue me to his glorie Thirdly I dare appeale vnto mine owne soule from both these arguments vnto a third whom haue I in heauen but God and I haue desired none in earth before him Fourthly I drawe an arguments from mine owne weakenesse and the daily experience I haue had of Gods goodnesse my flesh faileth and my heart also but God is the strength of mine heart and my portion for euer Therefore now I come to the determination of the question and thus I determine it for the wicked Loe they that withdrawe themselues from God shall perish thou destroyest all them that goe a whoring from thee and for my selfe I haue found that the deepest disputations doe alwaies bring forth the best conclusions and safest determinations therefore thus I resolue That as for me it is good for mee to drawe neere to God therefore I haue put my trust in the Lord God that I may declare all his works See but one place more Psal 77. When I entred the consideration of the dayes of olde and the yeares of auncient time called to remembrance my song of thankesginug in the night which vsually I sung in my prosperitie and now thinking vpon God am troubled and when I pray my spirit is full of auguish Thou keepest myne eies awaking all the long night it is time therefore to commune
vpon him Where by the way he shal take notice of his holinesse whereby he is so pure a God from all sinne that he cannot away with it so likewise of his iustice whereby he is so exactly iust in himselfe that he cannot but execute iustice remuneratiue and rewarding for weldoing and inflict punishment or iustice vindicatiue for euill doing yet least he should complaine that summum ius is summa iniuria hee shall see that which Aristotle called the moderator of iustice to witte equitie remitting of the full extent of iustice for if the Lord had dealt so with man he should neuer had his hand off him for either should his iustice haue burnt more remissely against sinne which is called anger or more sharpely which is called wrath or fully executed which is called reuenge for as sinnes be inaequalia so should the punishment haue beene in all these Now because his iustice may admit of these degrees ratione obiecti you shall see the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing in mercy whereby he vseth compassion toward his creatures offending First his gentlenesse whereby in his iustice he remembreth mercy patience whereby he most gently suffereth sinners and deferreth their punishment longanimity whereby a long time he expecteth their repentance lastly bountifulnes whereby he being rich in goodnesse powreth forth his good gifts vpon them notwithstanding their sinnes And this they may obserue by the way in Gods setting of fin in order The infliction of the punishment followes by the causes They may assure thēselues that euery one that had their hand in sinne as the authors of it shall be punished most seuerely Neither shall the instrument escape the deuill shall haue his head crushed and all his deuises brought to naught hee shall be hardened in his sinne that he cannot repent and finde mercie and lastly he shall be vtterly banished from heauen into the elements which are reserued 2. Pet. 3.7 vnto fire against the day of condemnation and of the destruction of them and all vngodly men The serpent shall not go without his iudgment a curse shall bee vpon him aboue all the beasts of the field enmity betwixt him and the woman and sensible feeling of paine in creeping on his belly and eating the dust of the earth The woman beside her common miserie with man shee shall be in subiection to her husband full of griefes in her conception going with child and trauaile But for the man his punishment shall in speciall manner bee ordered wherein all his progenie may take notice of it his punishment shall bee with sinne and death sinne originall the exorbitation of the whole man both inward in himselfe and outward in the gouernement of the creature Hence plainely appeares that mans wit and will are set the wrong way their faces cleane turned from God and therefore no free will to doe any good that may please God but vnderstanding and will enough to do euill and that continually Againe in the necke of this followeth actuall sinne as the streame from the fountaine the branches from the root and this is a continuall iarring of man vpon outward obiects for originall sinne hauing turned all the wrong way it is necessarie that as often as any wheele in man mooueth it should meete a crosse with euery good thing and therefore iarre vpon him yet God limits this iarring that it can goe no further then he shall direct it to wit vnto his owne glorie and some particular good end in his Church This sin receiues degrees indeede the other is equall in all because the same measure metes it out vnto all but this is a greater or lesser sinne in respect of whom or against whom it is committed likewise in respect of the matter and manner of working it whether it be done of knowledge or ignorance of infirmitis or stubbornnesse or with an high mind and all these stand vpon two heads sinnes of commission in doing that euil we should not do and of omission the not doing of good that should bee done And all this will the Lord doe in setting in order which shall be a iust punishment vpon all malefactors The rest of Gods methode is more fearefull and better felt of man that is death the method wherof consists in the beginning and ending of it wherein shall be a continuall losse of life and subiection to the miserie thereof which shal make vs worse then if we had neuer beene This death brancheth it selfe into two parts the first and the second death the first death is a subiection to the miserie of this world the inchoation and beginning whereof is the miserie which comes by the losse of the good things of the bodie as of health whence commeth sickenesse deformitie sence of nakednesse wearines and subiection to dangers Secondly subiection to the miserie which comes by the losse of externall things as of friendship honour rule and dominion ouer the creatures of things necessarie for this life as meat drinke apparell c. now the perfection of this death is the going of the spirits out of the bodie whereby the soule departeth from the bodie and the bodie afterward is resolued into the elements especially the earth which did beare the greatest part in his making The second death hath this order first it subiects a man to the miseries of the world to come the beginnings whereof are in this life the forerunners of the extremitie of woe that are to come in the next world the forerunners are emptinesse of mind in regard of all good ignorance of God terror of conscience fleeing and hiding himselfe from the presence of God or else a deepe securitie and senslesnesse of miserie despaire and a fearefull expectation of iudgement the perfection and consummation whereof shall be an eiection from the face of God and iniection of the soule immediately after the first death into hell a reseruation of the bodie in the graue as in a dungeon against the day of iudgement when after the resurrection both soule and body shall be cast into the same place which is prepared of God for the eternall punishment of the wicked both angels and men where is nothing but weeping wailing and gnashing of teeth there shall be found no Limbus puerorum or purgatory but either heauen or hell must be their resting place Neither will the Lord breake his methode or leaue them any cauil for some defect with what reason can the Lord so deale with men seeing all that wee haue heard is concerning Adam must the children smarte for the fathers sinne I hope that God is more iust Well consider that the Lord will not leaue this without his order for all the posteritie proceeding from Adam and Euah by ordinarie propagation as they should haue had happinesse if they had stood Propagation of sinne so are they obnoxious to all these miseries hefalling And this is done iustly by all kind of lawes first of nations for Adam was a prince of all
his posteritie who couenanted with God for vs as well as for himselfe for performance of obedience therefore he breaking we breake likewise by the law of inheritance he was our father we his heires he was the root of all mankind and we were in his loynes the manner is by imputation of the transgression and so consequently of blame guilt and punishment Originall sinne is conceiued in vs by our next parents and so goes a long to all posteritie bodie and soule are the excellent worke of God as if a skilfull workeman should make all the wheeles of a clocke verie artificially but being put into the hands of an vnskilfull prentice is so disorderly set together that one wheele cannot go aright so God the maker both of bodie and soule hath left them to our first parents and so consequently to our next parents to put them together who hauing lost their first standing with God are become not onely vnskilfull but also vncapable of any vertue to put together a man brought forth in the image of God for as this was onely Gods creation so must it againe be the new creation of God so that man and woman being not the causes of bodie and soule but of the procreation of a third thing riing from both may truly be said to beget a man according to their owne image and similitude Lastly it is true that euerie man shall beare his burden for actuall sinne is not conueyed in speciall but in generall so that euerie one shall answer for his owne actuall sinnes without hee followe his forefathers steps and then shall he be punished for both because he will needs haue both imputed vnto him the first by nature the second by imitation Therefore if man may see in this world thus much of Gods placing of sinne for this is but our obseruation what shal then this God of all order do when he shal not only set it forth but apply it to our hearts and consciences then shall we experimentally know the causes of all our mischeife the consequents in the guilt of conscience and the punishments both vpon soule and bodie so that that which is in this world both sinne and punishment shall be felt of vs in hell in no other regard but as punishment In this world we haue had some pleasure in sinne but in hell all shall be onely in torment the miseries of the body in this world haue vexed vs and the soule hath beene senslesse of punishment but in hell both bodie and soule shall haue exquisite sense of Gods anger wrath and vengeance and the soule shal then exceed in feeling And this is the setting of sinne in his place and order Reas 1. Because things must be separated Now methode alone is the true diuider of things and makes euerie one to rainne and hasten to his home we see how euerie creature maketh hast vntill he be come to the place in which alone he can rest sinne therefore which is frozen with many things that it ought neuer to haue touched and will not out of them because then he knowes not where to haue rest must needs beâ— disioyned els would all lie together in a confusion You see how cold congeales together water earth stickes stones and many disagreeing natures but when the fire comes it dissolueth and parteth them and maketh euerie one appeare in his nature So method finding men and their sinnes all on heapes disioynes them lets them see what is Gods what is their own But because men are blind and will see nothing God hath prepared hell fire to dissolue these frozen soules that they may see what a strange confusion they haue made of the workes of Gods hands by their owne Reas 2. Is perspicuitie and cleare knowledge The onely rule of perspicuitie is methode and therefore sinne beeing fullest of darkenesse had neede of the best helpe to make all cleare and euident especially seeing that sinne is one of the haters of light The darkenesse of the night opposeth the day and likewise the day the night wee see the morning expells the darkenesse and the appearance of the Sunne makes the shadowes of the night part away they that haue gotten themselues into holes and rockes must be pulled out off their dens by violence A theife or murtherer that hath gotten a hole fights like a beare and roares before men can drawe him into the open view of the world and he comes to Gods iudgement seat as beares vnto a stake They that haue seene villaines pulled out of their holes may marke them to look like fiends comming out of hell therfore great need of method that must cleare so hard causes as these are and bring all things vnto the light Reason 3. Iudgement which can not begiuen before euidence haue bin brought in and therfore must methode needs cleare all the bills and inditments that are to be brought in against wicked and euill doers that so iudgement may be truly and substantially deliuered Reason 4. Because of the consciences of wicked men which haue bin so long accustomed to sinne that they are so confufed that they can giue no euidence against the sinner therefore must the Lord needs vse his methode before conscience can any way assist the Lord in his iudgement Reason 5. Gods glory which must shine brightly out of all workes euen out of the workes of darkenesse which cannot be imagined without methode the glory of a stately building is not seen in the confused masse of it lying vpon the earth but when it is reared vp to the view of the whole world Reason 6. Multitude of offences now wee can doe nothing with multitudes vnlesse we bring them vnto some heads How should a iust account be taken of all sinne if the Lord should not summe them vp into some generall how should the general be prooued except the order of the specials might be seene how they were contained in the generall Reason 7. Quicke dispatch If truths were to be tryed by Syllogismes with the Lord it would be a long time before all arguments should be brought in and euery conclusion inferred Again much time would be spent in prouing of euery doubtfull proposition and great dispute might be held on this side and on that therefore the Lord will speedily finish all in an exact methode which is alwaies full of breuitie and perspicuitie Reason 8. Remembrance neither God nor man should be able to carry in mind the sinnes of the world but for methode we might wonder how the Lord should tel vs all that euer we haue done except it were for this rule of methode and man could neuer make any good account out of his broken crafie memory except the Lord by his own method should helpe him Methodus mater memoriae Vse 1. Reprehension first a confutation of the wicked that thinke as they haue done all in the darkenesse so the darknes shal couer them for euer but Psal 139.12 the darknes hideth not from
vnto heauen His counsels are not to bee measured by our infirmities nor by that we cast forecast or doubt but as hee himselfe hath pronounced of his wayes and many haue prooued true to their euerlasting happinesse But Sir I pray you Whether a Christian may drawe vpon him this pitifull wound of a desparing conscience may we not draw this fearefull sentence on our selues that as God hath said he will set our sinnes before vs so now he hath truely done it and we sensibly feele it yea verely if Gods onely mercy be not our stay for as our first parents voluntarily gaue their necks and in them all their posterity vnder the yoake of Sathan and as the vengeance of Gods iustice alwaies burneth against the wicked his sword continually employed which nothing can quench but the wâ—ter of his grace flowing from the sides of his Son and that compleat armour whereof S. Paul speaketh Ephes 6. so should all of vs in this life tast of the heat seele the dint of that sword if his mercy in his Sonne and for his Saints cause on the earth he stayed not the iealousie of his wrath his anger our sinnes pull on but his mercie is onely for himselfe So then all men are subiect to afflictions of conscience melancholie persons especially First such as are exercised either in naturall philofophic without the light of Gods word or else with the light of Gods word but diue too deepe into Gods secrets Secondly such as are negligent in reading and practising Thirdly such as are humorous Fourthly such as are weake in faith The meanes that brings all this vpon vs is ignorance and infidelitie now least Gods children should vnaduisedly dishonour God in this kind of sorrow who is the God of peace and comfort we will shew that this setting of sinne before their eyes is greater matter of comfort then sorrow and so hauing saued Gods children out of this fire by yeelding them that comfort which the Lord promiseth to euery broken and contrite heart setting his sinnes before his eies that so he may escape the iudgement of God which shall be sure to fall vpon all hypocrites when no comfort shall be found for them either in beauen or earth For the godly let them resolue that sinne must haue smart therefore the Lords sending affliction vnto his children is because he would not haue them freeze with the wicked world in their dregges If God punish not in this world either God is vniust or els there is a hel to punish them in euerlastingly but his children if they profit not by one he sends another to condemne them in the world that they may escape in the world to come Secondly as that is Gods ende so they shall finde that this is Gods ordinarie way to doe them good Iam. 1.12 Blessed is the man that is tried for when he is tried he shall receiue the crowne of life Luk. 24.26 it is reprehended of our Sauiour Christ as a matter arguing great ignorance and infidelitie not to know and beleeue that this was his portion and so consequently a thing to fall vpon all them that would liue godlily in him 2. Tim. 3.12 Yea and all that will liue godly in Christ Iesus shall suffer persecution therefore saide Christ vnto them O fooles and slow of heart to beleeue all that the Prophets haue spoken ought not Christ to haue suffered these things and to enter into his glorie Now this beeing prooued as Christ doth in that place beginning at Moses and all the Prophets must needes follow that the seruants beeing no better then the master and the members as subiect to miserie as the head that this must be their portion for in plaine reason it were a shame to see the head crowned with thornes and all the rest of the bodie clothed with rich attire and costly raiment such as are in Kings houses but it is well if Christians may be lodged in Innes for strangers they are in this world nay well if they may but obtaine the stable and the manger for their chamber and their bed for they are hated of the world and therefore the worst roome is too good for them in the conceit of the world Act. 14.22 Confirming the Disciples hearts and exhorting them to continue in the faith affirming that we must through many afflictions enter into the kingdom of heauen Admirable is the first chapt of Iames v. 1. the twelue Tribes are fratterâ—d abroad sâ—â—re from Ierusalem and that among the heathen Ierusalem is vtterly destroied the Temple brought vnto the ground not one stone left vpon an other and all those woes that our Sauiour Christ spoke of Matth. 24. were accomplished now might they well hang their instruments on the willows wholly forget Ierusalem let their tongues fooner cleaue vnto the rooses of their mouthes then that they should once sing the fongs of Syon yet Iames the seruant of God and of the Lord Iesus Christ is bold to write vnto them the salutation of ioy and comfort and well may he be entertained of the faithfull among the Iewes because of his flyle a seruant of God might haue put life vnto them all but and of the Lord Iesus Christ shall make him odious to the multitude Well be knowes vnto whome to tender hsi seruice to wit to those whom God loues therfore he respects the beleeuing Iewes that now might bee swallowed vp with greise therefore v. 2. he calls them his brethren But he beginnes with cold comfort Count it my brethren exceeding ioy when ye fall into temptation but the Apostle knowes the best what shall be for their present consolation and therefore he respects that before all other and so begins with it not leauing his exhortation as a bare affirmation but adding in the rest of the chapter a strong confirmation of his exhortation Marke therefore the arguments as grounds to be laid in all our afflictions they are in number fiue The first is drawn from the blessed fruit that shal spring from this tree and that is patieace euen the whole worship of God in distresse wherby being neady to loose our soules we possesse them and the excellency of patience he commends vnto vs v. 4. from his perfection first in himselfe secondly in his worke thirdly in the subiect giuing vs to distinguish betwixt this pationce and all other fained patience is but for a time hath in it selfe no perfection it works nothing because it is a meere patient yee and to suffer constrained but this a stirring patience for he must haue his worke and he is neither idle nor a vaine workman for he hath a perfection of his worke Thirdly the subiect of all other patience is but like vnto a stone that beeing stricken with the hammer and clouen in pieces lies still neuer vnites his parts againe but this patience when his subiect is euen beaten to powder and is scattered abroad is able to bring all together againe ioyne soule
towards himselfe but he hath not lost his loue and fath toward God for he saith though the Lord should kil me yet would I trust in him Dauid Psal 22. Oh my God I crie by day but thou hearest not by night but thou giuest no audience neither night nor day had he any feeling that God did heare his prayers or graunted his requests but yet he was not without faith for he made this praier in faith and that with speciall application my God The Canaanitish woman had fowre repulses 1. silence 2. deniall I am not come but vnto the lost sheepe of the house of Israel 3. the Apostles to speake against her send her away for she crieth after vs. 4. a wofull remembrance of her miserable estate Woman it is not good to take the childrens bread and cast it vnto dogges in all these Christ shewes her small comfort yet shee hath not lost the feeling of her saith for still shee cries Truth Lord yet the dogges may eate the crummes that fall from their masters table And surely all that can thus hang on the breasts of Gods mercies are children of hope that neuer miscarrie but at length after many scourges shall heare the admirable voyce of commendation I haue not found such faith in any goe away in peace and be it to euery one of you according to your faith Reas 2. Hee that will rest vpon the meanes of his saluation though he finde not any sweetnes in the performance of them is a true beleeuer though hee feele not his wished ioy Wilt thou goe to beare Gods word and frequent the places of his worship wilt thou pray read conferre meditate c. and performe all these in obedience vnto God though thou feele no sweetnesse in them then assure thy selfe that resting vpon Gods meanes for comfort thou hast true faith and that cannot but at length make thy ioy to breake forth Reas 3. He that with all his heart can wish the saluation of any member of Christ is a true member of Christ and ingrafted into Christ by a liuely faith now these diffressed soules can wish with all their hearts the saluation of others and therfore it cannot be but they should be of Christs bodie and haue in them the true life of that bodie for a member of the world can neuer in vpright sinceritie wish the wel-fare of Christs bodie Reas 4. They that most complaine of their corruption from the true sense and feeling thereof are sanctified by the spirit of grace for corruption cannot complaine of corruption neither one sinne become an enemie to another but grace alone complaines of corruption and the law of the spirit opposeth the law of the flesh nowe it is prooued by experience that none complaine more of sinne then the poore Christian afflicted in conscience neither is this their complaint that of the wicked for they crie out of the sense and feeling of the pupunishment but these for that they should so displease God O therefore lift vp your hearts and cry with Dauid Psal 51. Lord restore vnto vs the ioy of thy saluation Againe let vs consider with whom we fight and for what crowne and how both heauen and earth mooued at our redemption and the same power concurred thereto as in our first creation and therefore the worke beeing so great no maruell if we vndergo many an heauie burthen be put to many a dangerous lift yet the foundation is so surely laid that it must vp in spight of all opposing power For as the great and mighty oakes are slower in attaining their full growth then the shrubs and weedes whose enduring is for many yeares and for time out of mind as we say when the other in short time wither and fade away so must Christians esteeme their increase of heauenly graces slowe but sure and euerlasting as immortalitie that they may bee as a beame or a pillar in the temple of God for euer and euer for the life of grace is no naturall life but spirituall therefore no way corruptible for if it were so contradictions would be true that spirituall life should bee naturall life incoruptible corruptible and immortal mortall Neither here let vs be deceiued in iudging according to our sense or meere shewes of things for then the most fruitfull trees in winter shall be taken for barren and the lustie soyle dry and vnfruitfull while it is shut vp with the hard frost but reason and experience prooues the contrarie faith the spirituall sheild in this our spirituall war-fare endureth much battering and many brunts and receiueth the forefront of the encounter oftentimes fareth as if it were peirced through and worne vnfit for battell whereupon we lay it aside yet euen for all this it proues inuincible and repelleth whatsoeuer engine the enemie inforceth against vs and standeth firme rooted whatsoeuer storme Sathan raiseth for the displacing thereof therefore when the sense of faith is dulled in vs and the fruits minister discontentment remember that the graces and mercies of God are without repentance and Christ Iesus whom he loueth he loueth vnto the ende Suppose that fire were extraordinarily fixed in the cold water so that you would say there can be no coldnesse at all in the water yet consider that cold is so naturall to the water that secretly he will driue out the heate and make it apparent that the fire had no place there but by vsurpation so faith in the soule of man assisted by patience when man in the verie fire of affliction will by little and little bring out sinne and with sinne the punishment of the same so that it shal clearly appeare that faith doth but esteeme of them both as tenants at will Oh consider this that our goodnes did not mooue God to bestowe his mercie vpon vs neither shall our sinne cause him to remooue it for he saw them before be gaue vs his mercie why did he not then withhold his mercie surely as he knew vs when we were strangers from him and loued vs when we hated him and had nothing which might prouoke his mercie but our miserie so is his goodnes continued vpon vs still for his owne sake and not at all for our deseruing but for that righteousnes sake which is in his Sonne and that oblation of his offered vp not for himselfe but for others and therefore with whome he was well pleased for that sacrifice with them shall he still be well pleased otherwise both these absurdities should follow that this sacrifice might be in vaine and this wel-pleasing might be changed from whose righteousnesse so much is detracted as we attribute either vnto chāge or vnto our selues or thinke to attaine vnto in respect of our owne satisfying and againe so much of Gods mercie is impaired as we shall rest vpon any power or vertue in our selues whereby to auoid his vengeance iustice Election is onely the Lords therefore committed to no hazard if on vs who are like the
seaze vpon that which he pursueth 1. Pet. 5.8 Secondly that yet we may a little the more conceiue of his brutish cruelitie he is compared Reu. 12.3 to a red dragon whose fiercenes we find in history to exceede all lyons for a lyon if he be not hungry and see one not oppose him but fall downe before him will not hurt him but a dragon will deuoure mans flesh for sport This malice is open and so lesse dangerous but if he see that we are strongly fortified with Gods grace and at all points armed with compleat armour of a Christian if fenced and hedged on all sides as Iob was Iob 1.10 then leauing his raging violence he striues with vs by fawning and alluring vs to sinne thus with our first parents to tast of that pleasant fruit which depriued them of the breast-plate of righteousnes and vncocouered them of Gods protection so that euer since that time he hath had full blowes without all resistance hence he is called a tempter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that tempter the tempter of tempters after temptation he falls to accusation hence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deuill after accusation he is very glad that God will any where make him an executioner and hang-man his will then can be no lesse then maliciousnesse it selfe Eph. 6.12 But you will say though his will be malitiously bent yet he wants strength but let me tell you that the deuill is very strong both in himselfe and in his aides In himselfe he can raise great tempests both by sea and by land he is compared to the great Leuiathan that makes the sea to boyle with his motion as strong vpon earth as a lyon a dragon with seuen heads and tenne hornes and with his very taile he throwes to the ground the third part of the starres of heauen Luk. 11.21 a strong armed man who keepeth in peace all that he possesseth nay a mightie prince not of one country or land but a monarch of the whole world Ioh. 12.31 and by his authoritie can command infinit multitudes to goe for him neither is this all but they bee called princes powers worldly gouernours Ephes 6.12 and that these may not be one against another they haue a head vnder which they all conspired Math. 25.41 fire prepared for the deuill and his angels in this sense he is called Beelzebub the prince of deuils the word signifies a prince of flies not for their weaknesse but mulitudes euen as though they were swarmes conioyned together to do mischeife one spirit taketh seuen more Mat. 12.45 nay a legion of deuils are spoken of Luk. 8.30 so that they are a sufficient number to beset vs all on all sides and in all places Lastly to set forth the aduantage he hath of vs poore men they are said to be princes of darkenesse and that is lamentable to fight with an enemy that can see vs but not be seen againe Secondly they are not enemies of flesh but spirituall wickednesses most dangerous because spirits and pestelent because no lesse then wickednesse it selfe they wil be with vs because they are so swift and they neuer come without the plague and pestelence of sinne hanging about them Thirdly they haue gotten the vpper ground and fight from higher places then wee can reach vnto being poore silly worms crawling vpon the earth and the Scriptures truely laying open his strength call him no lesse then a god of this world 2. Cor. 4.4 as though he were omnipotent vpon earth But perhaps you will say he wants courage to his strength but let me tell you I find him in the scriptures to be no lesse then exceeding desperate and audacious there was neuer man that liued but he had some thing to say with him Adam in paradise yea our sauiour Christ nay Reu. 12.7 there is mention of a battell in heauen Michael and his angels fought against the dragon the dragon and his angels c. But if I should proceed I should vtterly dis-hearten the poore Christian and make him despaire of any encounter and hope of victorie yet dare I boldly giue the deuill his aids and yet bid the weakest Christian offer the deuill his challenge his aids are two first the world secondly his own flesh the one playes on both hands with prosperity and aduersitie and the other a traytour alwaies readie to betray him into the hands of his enemies Hauing described the deuill in his wit will and power let vs see if there be any wisdom to oppose him any wil that exceeds as much in goodnesse vnto man as the deuill doth in malice any power that can master the deuils For the first the good angels haue more wit then the bad and yet their wisedome is nothing vnto Gods now the eye of the Lord is on the righteous and all the holy angels pitch their tents about them and therefore this counsel shall stand against all the policies of the deuil and the gates of hell shal neuer preuaile And for the vertues of vnderstanding God hath intelligence to crosse all the inuentions of the deuill science to preserue his owne truth from the lies of the deuill sapience to drawe more good out of euill then the deuill can euill out of good and for prudence God can order all that which he hath laboured to bring to confusion and for arte the Lord hath more skill to tye his owne vnto himselfe then the deuil hath to draw them from him and for all those stratagems wrought vpon the vnderstanding the Lord can take away the vaile of ignorance preserue from error hardnes of heart or any thing that might rise out of that head And for wil and affection and the whole body the Lord hath promised and will performe that his holy ones shall be sanctified throughout both in body and soule For the malice of the deuills will we ought to lay to heart the good will and pleasure of our God which hath said he wil not forsake vs and for power we may be assured that the deuill hath no power but that which God shal permit vnto him he cannot touch Iob vntill God giue him leaue he cannot be a meanes of Ahabs ruine vntill it please God to yeild him that liberty that he may be a lying spirit in the mouth of all his false prophets nay he cannot enter so much as into such creatures as swine vntill Christ haue giuen him so much refreshment before the time of his wofull torture Secondly wee may fight with courage for the deuill is alreadie chained and reserued to more strong chaines hereafter Iud. v. 6. Thirdly God hath left vs such store of armour of proofe as the deuill can neuer strike through hee may as easily wound God as wound vs being couered with it he can neuer loose our girdle of veritie strike through our breast-plate of righteousnes vncouer our feet beeing shod with the preparation of the Gospel of peace his blowes can neuer enter
any consolation or what assurance of escape if wee would flee the punishment hath no miserie to compare with it the sense of it passeth the capacity of man for as blessednes with God is aboue all conceit of mans bea rt and report of tongue so the contrarie estate exceedeth all vnderstanding of the mind and vtterance of speach and is such as is aboue measure vnhappy and most miserable inflicted by Gods reuenge who is himselfe a consuming fire whose wrath once kindled burneth to the bottome of hell Againe the minister of reuenge is without all compassion he will not be content with Iobs riches and possessions but he vrgeth skin for skin would haue God permit him to streatch out his hand to touch his bones and flesh neither there would he satisfie himselfe but euen against Gods expresse commandment if it were possible bring his life into the dust neither there would he rest vntill he had brought him to damne both bodie and soule Now if God would but look on as he did while the deuil was beating Iob it would wonderfully refresh the wicked though the Lord meant neuer to helpe them but alas hee wil not vouchsafe them the lest countenance but suffer the deuill to torment and racke them to the vttermost of his power Therefore as he hath mourthered the soules of infinite men he shal be praying on them for euer Oh wofull estate I know not what to say of it our life and length of dayes will forsake vs the deuill worse then all tyrants sauage beastes harpies vultures yea then all the creatures of God shall seaze vpon vs our consciences with a worme that neuer dyeth shall gnaw vpon vs surely for want of words I must leaue it therefore euery one as he loues the good of his owne soule let him bee admonished to thinke of this fearefull sentence I will set thy sinnes in order before thee Reasons First because the conscience is made of God a little iudge and witnes of all our deeds and actions and therefore must be ioyne with the Lord against his owne subiect Reas 2. Because wicked men should be happie if it were not for their consciences therefore must the Lord needs awake them to see their miserie Reas 3. That his law may haue his effect and that the power of him may be made manifest whereby God may be glorified the wicked ashamed for putting out so good a light and fret and gnash with their teeth that they regarded not so good admonitors as the law of God and their own conscience did continually set before their eies Reas 4. That their misery might be perpetuall and dispossesse them of all ioy it is necessary that the Lord should make their sinnes euer to stand before the eyes of their conscience Vse 1. Reprehension confutation of the wicked that they would neuer consider of their sinnes but still did forget God and his law putting them farre from them but now shal they be sure to haue both sinne and punishment God and his law to draw so neere them that they could wish themselues to bee nothing or at least that the verie mountaines and rockes might fal vpon them a burden more easie to beare then the least touch of their conscience seeing their sinne feeling their punishment from the law accusing and God himselfe reuenging the violation of the same Secondly a correction of the godly that they be not too cruell vnto their owne soules conceiuing that the Lord hath done vnto them as he hath done vnto the wicked when indeed it is rather their owne phansie assisted by their corruption that makes them iudge so miserably of themselues as though they were reprobates and with Cain cast out of the presence of God for euer yet let them knowe that is but the tendernesse of the conscience and not that violent haling of them to the stake which is in the wicked whose consciences strike against the law as stones and hammers that would rather haue the lawe broken then themselues to bee broken and hammered by it Vse 2. Instruction first admonition to the wicked that they be not so cruell vnto themselues but consider that euery sinne they commit is the stabbing and wounding of their consciences and he that stabbes often the selfesame place wil be sure to bring out his heart blood and make a most fearefull ende for though the wounds of the conscience bleeding fresh are not so sensible yet beeing festered and full of corruption hauing no oyle of grace powred into them shall bee extraordinarie sores and so miserably felt of the patient that when the Lord shall touch them they shall roare and gnash with their teeth for the extremity of the paine Secondly direction to the godly to bee most tender for the eie of their conscience We vse the eye of the bodie most tenderly and great is our care to safegard it much more ought wee to tender the eye of our soule beeing farre more excellent then the eie of the bodie Vse 3. Consolation first in all distresse to knowe that it is a happie thing to beare the yoke in our youthes to know our diseases betimes and haue our sinnes discouered for then is there hope of cure but if they continue vntill old age then wil they be in greater danger Secondly in all our welfare to labour for the assurance of a good conscience which is our best felicitie Application of the whole sentence in the two last verses Want of consideration makes men forget God and both these are forerunners of Gods vengeance and euerlasting destruction therefore the admonition is to all wicked and godlesse men that betimes they arraigne themselues call a Iurie try their wayes and examine their own hearts how they stand with God for it seemes their estate is verie lamentable First in that they are styled forgetters of God and he that forgets God cannot but forsake God Ier. 2.12 Oh yee heauens be astonied at this be afraid and vtterly confounded for my people haue commited two euills they haue forsaken me the fountaine of liuing waters to digge them pits euen broken pits that can hold no water Oh generation take heede to the word of the Lord consider in your minds ponder in your hearts and obserue in your waies whether the Lord hath bin as a wildernesse vnto you or as a land of darknesse Oh consider what a mischeife you haue procured vnto your selues in that you haue forsaken the Lord your God which hath lead you by the way and hath bin as a familiar friend vnto you nay as a prince to command heauen earth to giue you safe-conduct through all the dangers and perills that might befall you Can a maid forget her ornament or a bride her attire yet you for whom I haue done all this haue forgotten me dayes without number But if you will not consider then assure you selues that your owne wickednesse shall correct you and your turnings backe shall reprooue you know therefore