children are in sorrow but when they consider how of his owne will he hath begotten them with the word of truth that they should be as the first fruits of his creatures then their hearts doe reioyce and their ioy no man shall take from them Now that compleat ioy may be drawne out of all these arguments it is necessary that the word of God be specially looked vnto for in afflictions it onely giueth vs the liuely sight of our sinne manifests the riches of the mercies of God in Christ Iesus to deliuer vs from sinne and therefore Dauid saies often but for thy lawe I had perished in mine afflictions therfore for further comfort he shewes what is required to make vs profit in Gods word first qualification secondly practise the first the soule the second the life of the soule the qualification v. 19. the reason of it v. 20. and the conclusion out of both ver 21. Wherefore laying apart all silthinesse and superfluity of malitiousnesse receiue with meekenes the word that is grafted into you which is able to saue your soules After this qualification followes the practise that the mercies of God might not be in vaine which he hath bestowed vpon them therefore v. 22. be ye doers of the word and not hearers onely deceiuing your selues now because this cousening of our selues in hearing of Gods word is a disease incident to the most hee playes the good Physitian first discouering the disease by a familiar similitude laying together these fowre tearms spots and a glasse sins and the law as spots may be seene in a glasse so sinnes may be seene in the law secondly in their qualitie wherein they are laid together and that is beholding considering and immediately forgetting as a man beholding falls to consider something amisse in himselfe yet going his way and other matters possessing his head immediately forgetteth what manner of face-he had So they come to the Church looke into Gods word consider that all is not well yet going their way home againe to their olde courses and now all is spoiled and they are neuer better Secondly hauing discouered the disease by the most familiar fymptomes applyes the remedie and tells them what must be their receit ver 15. the perfect law of libertie must be carefully looked into Thirdly he giues them the manner how it must be receiued first what must be abstained from as deadly poison to the nature of a Christian and secondly the onely hinderer of the worke of all good physicke First therefore v. 26. If any man seeme religious and refraineth not his tongue but deceiueth his owne heart that mans religion is in vaine Secondly thus must it bee taken according to pure religion and vndefiled before God in visiting the fatherles and widdowes in their necessity and to keep himselfe vnspotted of the world Seeing then that God hath so many comforts patience to possesse the soule when it is at a loffe wisedome to make i◠finde it selfe in the greatest night of trouble contentation to quiet it as well in aduersitie as prosperitie a crowne of glory to recompence it after all combats and such a word as may be a light to direct a sword to defend and teach the true watch word of a Christian when he is readie to be swallowed vp of his enemies it cannot bee but that we should alwaies rest in the hauen of happinesse A recaptulation of all the former heads in a briefe and perspicuous table for the further impression of Christian comfort in the memories of the faithfull Comfort in affliction donation of grace informing the action present patience working v. 4. perfecting v. 4. wifedom giuen freely and liberally receiued by praier faith future true contentation in all things v. 9 the ende of the action blessednes in the crowne of life v. 12. sanctifying causes principall the will of God v. 18. instrumentall the word of truth v. 18. effect first fruits a holy kind of offering taken out of the residue of men v. 18. true application in the qualification manifested v. 19. prooued in clearing the point v. 20. in concluding v. 21. in the practise honest and good hearing and doing v. 22. dishonest and vnprofitable illustrated 23. 24. by tearms spots a glasse sin and the law qualitie beholding forgetting applyed first in the prescript v. 25. in the vse vnlawfull v. 26. lawfull v. 27. Seeing then that this is the course that the Lord will take let no man think to be Diues all his life time in this world and Lazarus after death If God promise riches the way thereunto is pouertie before loue correction before exaltation deiection whom he saueth first he damneth he bringeth not to heauen but by hell if he promise life hee slaieth first Ioseph sawe the sunne moone and starres worshipping him neuertheles yet that could come to passe God laid him where he could see neither sunne nor moone nor any starre of the skie and all that many yeares and also vndeserued yet all this while to nurture him vp against the time of honour God promised Israel a land of milke and honie yet for the space of forty yeeres they went through a land not only where there were no riuers of milke and honey but not so much as a droppe of water to refresh them withall yet all this was done of God to doe them good at the latter end God promised Dauid a kingdom yet immediatly he stirred vp Saul against him to hunt him and ferret him out of euery hole and that many years Thus he that will weare the crowne of glory must weare the crowne of thornes he that will haue all teares wiped from his eyes must first shed them Reu. 15.3 the children of God before they can sing the song of Moses the seruant of God and the song of the lambe Christ Iesus must first swim through the glassie sea mingled with fire and brimstone It is not the way to heauen to liue in this world in perpetual ease rest quietnes in body soule goods and good name therefore as the end of all afflictions is full of ioy and comfort so is the way seeing it is appointed of the Lord most comfortable because euery steppe brings vs towards Gods kingdome and I may tearme afflictions markes in the way to tell vs we are to keepe on that way they lead vs. A man inquiring his way and is told he hath no plaine way but by desolate woods hills and mountaines very stony and troublsome to passe by when the trauailer seeeth these marks he saies vndoubtedly I am right but if he find all to be plaine presently stands still lookes about and saies I see neuer a one of my directiōs therfore I am assuredly wrong this way will neuer bring me to the end of my iourney So the Lord hath told vs that this is the way to heauen to passe by many crosses we run a long and find no such matter well may we suspect that we are out
be laid to heart and driue vs to a better consideration of the time present Reas 2. By this meanes a prouocation to repentance Rom. 2.4 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance c. Reas 3. Because the creature shall finde nothing commendable in himselfe which he shall not see in God now silence beeing commendable in man it shall plainely appeare to bee with God the commendation of silence in man is often in the prouerbes as for example Prou. 10.19 In many words there cannot want iniquitie but he that refraineth his lips is wise 25.12 A word spoken in his place is like apples of gold with pictures of siluer 26.23 The heart of the wise guideth his mouth wisely and ad leth doctrine to his lips Therefore will the Lord be free from many words he will speake in his place and guide his mouth most wisely Reas 4. The lawe of creation Eccles. 3. a time for euerie thing and therefore that which is to the creature shall be vnto himselfe he hath a time for mercy and hee hath a time for iustice Reas 5. Because an appointed day Acts. 17.30 31. The time of this ignorance God regarded not but now hee admonisheth all men euerie where to repent because hee hath appointed a day in which he will iudge the world c. Therefore God for the time of the ignorance of the Gentiles was verie silent but now hauing made his grace shine most apparently according to his owne appointment will sleepe no more in silence but awake all by the trumpet of the Gospel and if they disobey the Gospell of our Lord Iesus Christ then shall hee shewe himselfe from heauen 2. Thess 1.7 with his mightie Angels in flaming fire rendring vengeance vnto them not for the dayes of their ignorance or miscariages in them but because they doe not knowe God and haue not obeyed his gospell then shall they bee punished with euerlasting perdition from the presence of the Lord and from the glorie of his power Vse 1. reprehension First confutation of the wicked which cry Mal. 3.14 It is in vaine to serue God and what profit is it that we haue kept his commandement and that we haue walked humbly before him we count the proud blessed euen they that worke wickednesse are set vp and they that tempt God yea they are deliuered Alas poore wretches if there were no more to condemne thee yet this were sufficient that God hath beene silent with thee Secondly correction of the godly that as yet haue not learned this lesson to imitate God in refraining their tongues from speaking against wicked men if they know their calling they may doe it but to exasperate the wicked is not alwayes necessarie nay alas they cannot refraine their tongues from speaking against their brethren when they may see plainly by this doctrine that the Lord is silent with his verie enemies Againe it reprehends all fretting at the prosperitie of the wicked Psal 77.8 yeeld God his silence and wait vpon him also all censuring is here condemned Rom. 2.1 2 3. Iam. 3. 2. Vse instruction first admonition to the wicked that they haue some consideration of the Lords mercies towards them The Sun often beating vpon the stones causeth them to haue some heat though not at the heart yet in the outward parts and therefore a shame for them if they be neuer the warmer for Gods silence the wicked are worse then little children who when they haue gotten any thing of their parents will away without either looke or legge yet if they know they will haue dutie then they doe it in such fashion that all men may see their hearts another way on their game abroad But wicked men though they haue bin often told that the Lord lookes for duty at their hands yet he shall haue none at all and surely suppose they haue so good a nature as they will take off their hatts before they sit downe to the table yet I am afraid it is more for custome then any thing els Thus a sensuall mind counteth nothing sweete but what is taken in hugger mugger without Gods allowance like some gallants thinke no venison sweet but that which is stolne fooles they are which admire the brightnesse of the sunne in the watter and neuer looke vp to the body The whelps that feed vnder the tables will fawne vpon their masters if any smite them they will presently flie at them the oxe and asse knowes their owners but wicked men are worse to God then oxen asses and dogs are to them And surely for the best of their speeches they are as I may say no better then common tearmes of holines without affection and therefore like court holy water good words but pay no debt And if at any time with Balaam they see the beautie of Gods church in the dayes of Gods silence then like hypocrits they wish as Balaam did Oh that their soules might die the death of the righteous and that their eude might be like his yet all is but a flash of lightning soone come soone gone for there is a thorne caught in their foote which hindreth their pretended iourney For this loth to depart he singeth vnto his own soule Shall I in this calme of Gods mercie loose my pleasure in this time the cost is cleere but alas to liue a godly life makes me thinke a lyon is in the way and therefore must I needs slippe my necke out of the collar And thus by their high estimation of the present they become pennie wise but pound foolish so that when they shall be taken away from this estate they come to had I wist But alas let them know for conclusion that they are worse afraid then hurt they know not that to physicke in the spring is the best time of the yeare the vomit of the soule which is the griefe of repentance shal do the most good while it pleaseth the Lord to visite them with the day of his silence Secondly here is excellent direction to the godly first to praise God Psal 136. all things must praise God why be cause his mercie endureth for euer which is repeated in euery verse and surely this may be an excellent motiue to Christians to make them full of holy affections for it is a great mercie of God to haue a large affection of well-doing when we haue good occasion thereof For God neuer ceaseth in offering occasion but we often cease in hauing affections Therefore it were an excellent thing to keepe reckoning what wo runne vpon Gods score we do it with men but alas they are hardly found which thinke how deepe they are in Gods books such ill husbands we are for our soules if I ouershoote my selfe with men that they may haue a saying of me behold an vngratefull person that will cut me at the heart but rare it is to know how I haue
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
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
of sufficiencie and will also effect that which he hath promised the first makes it possible in the thing the second makes it to exist in me now wee shall finde both these in the Lord which indeede grounds our faith in all particulars But here is neede of particular application and therfore we shall finde them both applyed vnto affliction I may well beleeue God with ease in prosperitie but hoc opus hic labor est this is paine and toyle to beleeue in affliction marke then these two places first for Gods sufficiencie 2. Cor. 12.9 my grace is sufficient for thee secondly for Gods efficiencie Isa 43.2 when thou passest through the waters I will be with thee and through the floods that they doe not ouerflowe thee when thou walkest thorough the verie fire thou shalt not be burnt neither shal the flame kindle vpon thee This is more manifested in the manner of working first in the Father because of his relation a father can do nothing which shall not be for the good of his sonnes Heb. 12.5 in affliction he speakes as vnto children my sonne despise not the chastening of the Lord neither faint when thou art rebuked of him Hence all is in loue Heb. 12.6 Whom he loueth he chasteneth and scourgeth euerie sonne that hee receiueth secondly this loue must purge vs Ioh. 15.2 Euery one that beareth fruit hee purgeth that it may bring forth more fruit for when we beginne to grow wild he correcteth our haughtinesse and cooles our courage by some affliction or other to cut short our hornes least we like bulls of Bashan should push at the godly the Lord sends fire theeues oppression to let vs blood in our riches least we should be too ranke and grow into a surfet Hence we may gather that the Lord hath means to saue vs and giue vs consolation in his good time 2. Cor. 1.4 so that this cannot be in wrath Psal 39.5 and therefore the Father doing this it must needs returne vnto our good Heb. 12.10 The second manner of working is in regard of Christ Iesus for afflictions are indeed curses but Christ became a curse for vs and so as by sinne blessings became curses so by Christ curses became blessings therefore the Apostle calls it a gift a matter of Gods liberalitie to become a sufferer Phil. 1.29 for vnto you it is giuen for Christ that not onely ye should beleeue in him but also suffer for his sake as though it were a greater matter of commendation to suffer then beleeue hence Paul can be content in all estates Phil. 4.13 The third manner of working is in regard of the holy Ghost who is the comfortet of the faithfull and therefore shall they be sure to want no comfort this makes the bodily absence of Christ better then his presence Ioh. 16.7 These are the principall causes able to support the soule without any more yet God is rich in comfort for the lesse principall causes are waightie and more readie at hand as first the word of God with the ministerie thereof Afflictions worke best in men when they come with the word Iehosaphat was more humbled by the speech of Iehu the seer then he was beeing compassed about with an host of enemies Adde wee vnto these the graces of Gods spirit in the hearts of the faithfull we must ouercome griefe with patience and eate out and burne out the temptation by faith and purge distrust in Gods promises by perseuerance in prayer Griefe naturally is heauie and lies as lead at the heart and consequently presseth vs downeward so that faith and praier must keepe the heart and hands the voyce and eyes vpward if we can call it shewes we are children of hope hanging at the breast for grace is like the stone that Aaron and Hur put vnder Moses that he might sit vpon it and the exercise of it is as Aaron and Hur holding vp Moses weake hands which while they are steadie make Israel preuaile against the Amalakites but when they shrinke downe Amalek preuailes Euen so is it with Christians they sit vpon the corner stone Christ Iesus but their hands and knees fainting in the exercises of prayer and other graces of Gods spirit makes the deuill our cursed Amalek preuaile against vs but the Lord will neuer leaue vs without good Aarons and Hurs to helpe to stay vp our hands vntill the going downe of the sunne and then shall Amalck vtterly be discomfited More specially I bring a threefold combination of grace with one single to runne through euerie one of them The first combination is of knowledge and conscience knowledge 2. Tim. 1.12 I am not ashamed because I know whō I haue beleeued secondly conscience which is a continuall feast therfore he that hath a good conscience may alwaies keepe a good house and be a cheerfull man all the dayes of his life The second combination is prayer faith praier as a watchword stirs vp in the soule and musters vp together an army of heauenly souldiers yea and God the cheife generall to send present aid to beat backe all the force of the enemie and all of them fall backward euen as the great multitude that came to take our Sauiour Christ Againe faith staies the hand of God continually it is a most sure stancher of blood so that if any affliction lie vpon vs it is for want of faith Moses was rebuked of the Lord for the not circumcising of his sonne his faith was weake and his wife in performing that duty was almost without faith yet the Lord departed away and spared both Third combination is patience and wisedome Patience Luk. 21.19 by your patience possesse your soules the seruice and worship of God in affliction is patience now wisedome is most excellent for it teacheth vs to descend downe into our owne soules and plead guiltie but there it leaues vs not as foolish persons to lie pleading with the iaylor or hangman for a pardon but presently brings vs vp againe and maketh vs ascend vnto the Iudge in heauen with a pardon receiued at the hands of his Sonne to intreat for mercie and that with full assurance because in the pardon the grant is specified which the Lord will neuer forget This makes vs see the true cause of our miserie 2. Sam. 6.16 what haue I to doe with you yee sonnes of Seruia hee curseth euen because the Lord hath bidden him curse Dauid who dare then say wherefore hast thou done it thus our wisedome teacheth vs to see the cause and then looke to his mercy and consider that his hand is not a destroying hand but a sauing A man that falls into sicknesse if it come whilest he is in his calling he is then lesse greiued then if he should haue brought it vpon him by surfeting and haue hatched it by his ill courfes euen so it comes to passe in the sicknesses of the soule If I was vsing the meanes of godlines in sinceritie of heart then shall I
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
speake I will testifie and therfore shall not Gods people heare when the Lord of hosts shall speake and shall they not beleeue when the most faithfull witnesse shal testifie vnto them surely it were intollerable if God should not haue the hearing with all reuerence 4. Reason is drawn from the right of creation preservation and in a word from the only fountaine of our happinesse for I am God therefore as able to doe what I will either for the sauing or destroying of my creature so also most willing and readie to doe both when it shall stand for my glorie therefore must I be heard because I am God and haue good right to command it 5. and lastly an argument of arguments to perswade to this dutie for I am God euen thy God it is much that I said I am God this argument haue I often vsed to perswade in many waightie matters but when I shall adde further God euen thy God what heart shall not be mooued with all feare and reuerence to take notice of that which now I will deliuer vnto thee V. 8 Consider of my loue and then my reproofe shall not bee grieuous vnto your soules my reproofe is this v. 8. a misconceiuing of my worship to think that I stand so much vpon sacrifices I renounce that opinion because I see that the world is ready enough to embrace it first in that I haue no cause to find fault with you for sacrifices since they haue been continually before me secondly I haue no mind to reprooue for such matters for they are not the things that I respect thirdly because I haue these by multitudes sacrifices and burnt offerings I will not stand to number them yet in a word in that indefinite number thinke with thy selfe that I haue iudged them too many fourthly in that they haue beene before me more then thy selfe when indeed I haue alwaies desired that in thē thou shouldst set thy selfe before me I would rather see thee on the altar sacrificing thy sinnes and offering vp thy selfe vpon my altar Christ Iesus as a holy liuing and acceptable sacrifice then all these dead sacrifices V. 9 The remoouall of the occasion of their error is v. 9. First the taking away of the matter no bullocks nor goats an excellent way to dispatch error is euen the remoouall of the matter though in it selfe it be lawfull and as here commaunded of God Secondly to put away the cost and charges that wee are at in providing of such matter I will not haue them out of thine house nor out of thy folds so that thereby they shall not complaine they haue sustained any great losse by his worship or that hee had any neede of their goods Thirdly they are to take notice that after they haue been at all this cost and charges that God will not esteeme of it for he saies hee will not take it at their hands V. 10 Now least the Lord should be found a changeling n playing fast and loose with them to say and vnsay to commaund and againe forbid he will cleare the point by fowre most excellent reasons The first is drawne from the right of possession v. 10. proouing that all is his owne and therefore that he is nothing enriched by them and his argument is drawne from an induction sufficient bringing all into his Syllogisme by an absolute ennumeration for if all the beasts of the forrest be his and the beasts on a thousand mountaines then cannot man bring God a present out of any countrie which is not his owne de proprio and therefore we should but steale for him in one place to inrich him in another This is the first reason V. 11 The second reason is drawne from the right of election v. 11. the Lord hath the best skill to choose for himselfe first because he hath the most exact knowledge of all his creatures therefore able to please himselfe best in his choise secondly his knowledge is most generall because hee knowes all the foules on the mountaines and all the wild beasts verie hard to be knowne of man for he can neither take them nor count them thirdly the Lords election is most free for he may take where he will and yet enter into no mans possession for all is his owne V. 12 The third argument is drawne from the right of prouision v. 12. the Lord he needes no stewards or marke-officer for his owne vse for first hee will make his wants knowne vnto no man secondly no man can knowe when the Lord is hungrie after these things thirdly because all the world cannot satisfie him nor all that is therein therefore iustly may he put off all the prouision of man because it will not serue his turne or be able to giue him contentment V. 13 The fourth argument is drawn from the vanitie of the end v. 13. first because the Lord can neither eate nor drinke secondly God hath no appetite vnto such things Will I eate will I drinke no I will not tast these things thirdly though I would eate and drinke yet neuer should my meate bee the flesh of bulls or the blood of goates but my whole rellish is in the sacrifices of the heart a contrite and a broken spirit I will neuer refuse I haue eares to heare of such prouision eyes to looke vpon it a smell to sauour the sweet sauour of rest in it a tast to please my palate and a touch of liuely feeling to do them good that shal thus worship me in spirit and truth but all other sacrifices are abhomination vnto mee against them I will close vp all my senses V. 14 Now followes Gods direction in the truth which is twofold first of the parts of his worship secondly of the end of his worship The parts of his worship are prayer and prayse praise in the 14. ver described first by his parts to offer and pay the first shewes the willingnes of the mind the second that it is a debt and therefore wee are to performe it Secondly from the obiect on which it must be fixed and that is the Lord and the most High therefore the first lookes for feare because a Lord and the other lookes for magnanimitie because most high and therefore Christians must be no base minded persons taken vp with the world and things here below but they must vp on high to God that dwells in the heauen of heauens who onely hath immortalitie and dwelleth in the light that none can attaine vnto whom neuer man saw neither can see and therefore an high estimation beseemeth the Saints in praysing of God that hath abased himselfe to behold miserable man and accept at his hands the offring of thanksgiuing Foure things notable for Christian practise 1. purpose 2. promise 3. vowes 4. oathes Thirdly the extent of our praise which must reach as high as vowes for there be foure excellent helpes in the practise of all Christian duties which carefully beeing obserued 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
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
can swallowe the ground for their fiercenesse and rage and beleeue not that it is the noyse of any trumpet that cals to iudgement therefore their sound is ha ha they smell the battel a farre off and they neuer regard the noyse of the Captaines of the Lord and the shouting of the mighty angels with their approach attending vpon God neither shall they stagger at the thunders and the appearance of flaming fire when the Lord shall come to render vengeance on euery one that knowes him not or hath not obeyed his holy Gospel These are like the giants of Gath they haue fingers and thumbes enough they wil not loose it for the catch but alas poore creatures I feare these Gyants of Gath will prooue poore Adonizabesech that wants both fingers and thumbes to feed withall and therefore shall they perish as he did for want of apprehending the foode of their soules Christ Iesus therefore let all our propositions be out of Gods word nothing from our selues Vse 3. for consolation First for wel-doing when our hearts will tell vs we haue bin affected as well with mercie as iudgement to serue the Lord and that all our care was the keeping of a good conscience Secondly in regard of trouble whether it come for weldoing as a triall or for euill as a correction and that is to drawe good out of all cleane contrarie to the wicked which conclude all in verie ill forme and contrarie to the mind of God for thereby shall wee come to that blessed comfort which is laid downe Rom. 8.28 all things worke together for the best of them that loue God which wee may prooue best by our conclusions Obser 2. Wicked men do more then they directly thinke and yet in truth they think as much as they doe It is the nature of a wicked man to make vnknown conclusions for surely a wicked hypocrit wil denie this conclusion Did I euer make God like my selfe I knowe his ordinances and am well seen in his statutes therefore such matters are farre remooued from my thoughts But the conclusion is made and pronounced by the spirit of truth and therefore is no lie they haue made it but the Lord must inferre it their liues and practise haue set to their seales it is as good in lawe before God as if they had thought it for the Lord knowes they were not asleepe when they hated to be reformed and cast his lawes behind their backes they did this willingly and yet as willingly would they seeme to haue on their backes Gods apparell they would cloth themselues with an outward profession they would haue his law at their fingers ends declare his ordinances and take his couenant into their mouthes The deuill will speake as well as they Acts 16.17 These are the seruants of the most high God which shewe vnto vs the way of saluation neither was this constrained for shee did it many dayes surely for this ende that Paul might take notice that by her confession she was as good a professor as the best that followed Paul yet his spirit was able to see the imposture and deceit of Sathan and therefore grieued for her hee turnes about and bids the vncleane spirit be gone So these persons they crie the temple of the Lord they haue a faire crie but alas it is that they might liue in the church as the deuill liued in the woman yet assure themselues that as the deuill by this confession made a conclusion directly against himselfe so these men by these faire words make an vnknown conclusion and for the same shall be cast out of Gods Church and packt to hell with all those vncleane spirits which for their aduantage can open their mouthes and speake like the blessed angels The Indians would none of the Popes Catechisme because they saw the Priests liues demonstrate nothing but cruelty The Indians could iudge the Spanyards and priests in their army by their liues when they were readie to hang them and put them to death then must the priest stand out to catechize them and shew them the way to heauen but these poore Indians were able to ioyne a better conclusion to all their premisses then going to heauen for hauing asked what master they themselues serued and whither they meant to go answer beeing made they meant all of them to go to heauen and there should be their resting place after this life presently they bid the priest spend no more words in vaine for such seruants could haue no good masters and if they meant to go to heauen then they would go to hell good iudgement from the practise of these Priests and Spanyards all their faire shew of godlines made conclusions against themselues to wit that it was impossible that a good God would euer acknowledge them or that any place of blisse should be their resting place and therefore best for them to goe the cleane contrarie way euen to hell it selfe then haue such companions to be with them in heauen Reas 1. Blindnes of minde Ignorance which sees no further then the present propositions Euery man will say that a drunkard whoremaster vncleane person shall neuer inherit the kingdome of heauen the word of God is plaine for it and they yeild to the truth Againe come to the assumption and tell them You are of the number of these persons you know it your selfe and all your neighbours can testifie with you this present truth he will yeild vp that too but the conclusion that followes most necessarily he will not see but defie all them that shall bring it and say he shall be damned Great blindnesse that will not graunt a consequent as necessarie as burning to the fire would not the world count him a very ignorant person that should say here is fire but I make question whether it can burne Well foole the best argument for thee is put thy singer into the fire and see if thou can feele it So these men will yeild vp all but that which is as necessarie as the rest shall not onely be called into question but denied with an execration of all that bring it Therefore no resolution vntill God come and say In to hell fire and then shall they feele the conclusion of their waies Reas 2. is the diuersitie of lusts that leads them about Multitudes of lusts which make distraction of the mind and alwaies vnto it selfe nothing must conclude that pleaseth not his lusts 2. Thess 3.7 Which women are euer learning and are neuer able to come to the knowledge of the truth the reason is in the verse before because they are simple women laden with sinnes and lead with diuers lusts Reas 3. is want of all good method in their liuing Disorder of life for he that keepes no order in his actions can neuer be able to bring any thing to good passe and it makes such a confusion in his head that he cannot tell what will be the issue of
of hypocrits in this place Absurditie of Atheisme is nothing but a thought and a conceit of their owne for so the words runne plainely therefore thou thoughtest and this will bee plaine if we examine it in all the former opinions First Atheisme there is no God Of God because they thinke he seeth them not euen as if the owle or woodcock when they haue gotten their heads into a hole should thinke no body seeth them because they see nobodie or like the blind man in Athens which going to bed with his eye-sight and admiring at the extraordinarie length of the night crieth out against the gods that they kept the day so long from appearing when alas in the night time hee fell blind and therefore thought that all the world was blind as well as he when indeed other men had beene vp and at their workes now readie to sleep againe So deale these men with God they blind themselues and therefore God must be blind too but he will find them out and then they shal know that this was but a conceit Againe nature and fortune are the two supreame causes I would that these men had stood by the ouens mouth in Daniel cap. 3. and had seene the three children in the middest of the fire bound in their coates their hosen and their cloakes with their other garments and yet not an haire of their heads to be burnt neither their coats changed nor any smell of fire to be vpon them and yet the flame of the fire issuing out of the ouen to haue slaine those men that brought them forth what reason would they haue giuen of this I feare not but with the king they would haue made a decree that they would neuer againe blaspheme against this God because there was neuer God that could deliuer after this sort we will therefore declare his signes and wonders and confesse that his kingdome is an euerlasting kingdom and his dominion is from generation to generation The conceit of the Epicures No world Creation because no instruments nor matter is a fond conceit for the best workeman in the best worke is able to worke without any of these and to worke by any of these is imperfection for who goeth to the market to buy instruments to make him reason with all yet to reason is a more excellent worke then to build a stately pallace therefore God beeing most perfect could not worke by instruments for then should be haue been imperfect Againe for his prouidence Prouidence if a man see a father whippe his child and spare his seruant and should say he loued his seruant better then his child euery man would laugh him to scorne so if the Lord whip his children spare the wicked it is not for want of loue to the one or manifestation of loue to the other So for the last iudgement Peter telleth them 2. Pet. 3.5 Last iudgment That this they willingly knewe not how all things were by the word of God and by the same word are still kept in store against the day of iudgement and of the destruction of vngodly men for one day is with the Lord as a thousand yeres and a thousand yeeres as one day no slacknes with him onely the creature must haue his time and then shall be perish or be saued The conceits of partiall Atheists Partial atheisme It is too base for the Lord to take care for base creatures they might as well say to haue created them for the Lord made nothing which his prouidence did not guide and if he be the first and last of all creatures then as all creatures are from him so all must be vnto him and that by his owne wisdome It is the cunning Musitian that must haue the handling of an instrumēt composed of many strings and in nature dissonant to make it sound foorth his skilfull praise and therefore to keepe that excellent harmony among the creatures must needs be the hand of God alone He can make lice swarmes of flyes and an host of grashoppers fight most stoutly against Pharaoh now no generall was able to order the battell but the Lord of hosts and this is no base thing for hereby would the Lord get him a name for euer Of sinne Againe for the decree of sin cannot the Lord bring good out of euill light out of darkenes health out of sickenes glory out of shame and therefore may he decree sinne and yet be no author of sinne for hee hath goodnesse enough out of sinne which shall serue his turne and the rest he will leaue to the first inuenters Of Vbiquitie The conceit of the Aramites shall appeare when they come to fight with Israel in the plaines then shall they know that God is as well the God of the plaines as of the mountaines For Physitians that faine would exercise their wits in the wonders of the Lord. Of extraordinary prouidence If reason may be giuen for fourteene yeares fast surely Christs fasting fortie dayes shal be worth nothing I had rather say as Christ did to the deuil after his fast Man liues not by bread alone but by euerie word that proceedeth out of the mouth of God The Israelites apparell and the shooes on their feet as new at the ende of fortie yeers as they were the first day they entred into the wildernesse was the worke of this word and no naturall reason can bee giuen for it Astrologians are well answered euen by their owne lyes Astrologie An Astrologian comming before a Bishop to be made Minister professing this art the Bishop askes him if he could tel by the starres whether he should be made Minister or no Hee answers he could tell for hee had alreadie calculated that hee should Then saies the Bishop I will see whether I can oppose the starres or no and thus the simple Astrologian was made a lyar Againe Idolatrie for idolatrie a meere conceit they had plentie and felt no want therefore idolatrie was good the world is all secure therefore the deuill is very quiet The shippes can not passe ouer Goodwine sands as in times past therefore the old-mans iudgement was better then all the rest because he neuer knewe it vntill Tenterton-steeple was built a reason of a doting foole Tenterton-steeple is built therefore no shippes can passe ouer Goodwine sands baculus stat in angulo ergo coelum mouetur the staffe is in the corner therefore the heauens are mooued See it in the children of Israel Vp Aaron make vs gods to goe before vs for we knowe not what is become of this Moses euery word a strange absurditie first make a god a meere contradiction that a creature should make his creator secondly gods that was a calfe which is a blockish creature and more foolish then any now that the foolishest creature should become the wisest of all beeings is as strange as the other thirdly to go before vs all Israel were
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
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
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
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
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