members become sinnefull It is not simply a sinne to looke on a woman for so much as to see is done by the concurrence of a rule of Gods wisdome but in that it is to lust after a woman and so here the eye looking vpon this tree is made sinnefull because inwardly she lusts after it and that is expressed in the next words when shee saies a tree to be desired and the ende of that is to get knowledge This ende is good but will not iustifie the action because the very eating for this end was expressely forbidden The 3. act is taking of the fruit thereof neither can this simply be condemned for it might be they might haue gathered the fruit and I am thereunto perswaded because this tree as well as the rest was for man and some good vse might haue beene made thereof 〈◊〉 of 〈◊〉 conâ—â—â—ing the first sinne The 4. act And did eate neither here am I of Arminius minde that meant subtilly to crosse an argument in M. Perkins by affirming that the very act was forbidden The natural act was good but onely the morall act which was respectiue and in reference to Gods law that onely was sinnefull The 5. act And gaue also vnto her husband this was likewise a sinne seeing God had made her a helper vnto him to become his ruine this was the breach of charitie The last act and he did eate To this some might reply but how could this bee a sinne seeing he was ignorant of it to which I answer 〈◊〉 present 〈…〉 in 〈◊〉 First I doubt not but by that excellent knowledge he had he was able vpon the very sight thereof to know that it was the fruit of the forbidden tree God brought him the beasts of the field and he named them according to their natures he knewe his wife when shee was brought vnto him these were farre more difficult then to know euery seuerall fruit in the garden seeing they are so easily distinguished by many outward appearances therefore questionlesse he knew the fruit But then you will obiect man was more foolish then the woman for shee did it by strong perswasions and he without any more adoe vpon his very wiues giuing it did eate thereof alas neuer thinke so But how then was he tempted surely I thinke it was not a new disputation betwixt his wife and himselfe that as the deuil had dealt with her so she might deale with her husband for if Adam had been absent all the while of that communication and then the serpent and the deuill in the serpent had been departed that Adam would so soone haue yeelded vnto her motion Secondly it is said that as soone as shee desired it she tooke it and did eate if this was done in the place where shee stood then assuredly her eyes would haue been open to haue seene the offence before she could haue brought Adam vnto it Thirdly if she must first haue plucked the fruit and then haue carried it to Adam and lastly haue disputed with Adam for the eating of it it had been too long a time for a woman with child in sinning and longing for an apple or a figge or what else the fruit was to haue staied her appetite so long and therefore as I doubt not but she presently are it so presently her husband yeelded too and so both their eyes were opened together But you will say did Adam stand by all the time of their disputation I know no other meaning of the text but that it should be so and therefore Adam was exceedingly too blame to suffer his wife to haue such communication with the serpent hee should haue shut him out at the first entrance for God set him to keepe the garden that no beasts should come in it Now tell me I beseech you what concourse Gods law had in mans fall and the selfe-same is my iudgement that God had in it Now the lawe stood at hand to haue ioyned with man to haue brought forth his obedience vnto God and haue kept him from all sinnes of omission but man would not heare the voice of the lawe but of the deuill against the law therefore no maruell if he fell So then the Lord concurred by his law I will vse the word of Arminius quantum decuit yea and quantum oportuit as much as was seemely and as much as was expedient and this none of our Diuines denie if I may speake it bona venia with the good liking of all Arminians so that God withheld none of this grace from him but as I said before the deede of his will or that velle quod potuit which was not of such absolute necessitie neither wanted man any concourse if he had been as good as his meanes were But you say further Gods will no irresistable motion to mans â—ill the motion was irresistable and so man was no faultie cause seeing he could doe no better Alas had they all those free actions in sinne and yet did nothing proprijs voluntatibus I see nothing at all done by them but was done most freely But then you say the will of God might haue beene frustrated Alas senslesse creatures when the Apostle saies who hath resisted the will of God at any time is most certaine in very reason it selfe for the superiour cause can neuer suffer of the inferiour cause therefore if mans will should goe about to resist or frustrate the will of God it were euen against reason it selfe for then should Gods wil suffer of mans will And againe with Arminius God forbid it should be otherwise but that consilium Deistaret that Gods counsell should stand and therefore God hath an irresistable will and if that then the motion of his will is also irresistable if this then man cannot resist it and if he cannot resist then is hee mooued irresistably to sinne Fiue propositions to explaine how Gods will cannot be resisted stay there the consequence is false I know you will graunt me these fiue propositions and I know no more that our Diuines defend first that Gods will is the supreame cause secondly that Gods will cannot suffer thirdly that none can resist it fourthly that his motion is likewise irresistable fiftly that neither men nor angels can resist it But tell mee how you can prooue your consequence therefore man in sinning followes Gods irresistable motion I know no such consequence either in the Scriptures or our men for euery motion of Adam and the woman were most free and they followed most willingly their owne motion But you will say God decreed this motion true yet no cause thereof for he decreed man should be the cause of it himselfe But could this be done and yet God be no cause thereof yes assuredly for you are deceiued of Gods decree by putting it into the thing when it is in himselfe And here I will cleare vnto you another way that God takes in his decree then you imagine First Gods decree ariseth from
best zeale The second sort that abuse this all-seeing eye of God are such as labour of Ahabs disease very passionate affect strange gestures exceede in all externall humiliation horse-coursers iaydes will bound curuet and shewe more tricks then a horse well metled for the rode or cart these learne by smart to know their Masters and gaine no commendation by these outward fetches The third sort know God as courtiers know one an other complementally and bestow much holy water on one anothers faces but alas these faire words pay no debts these haue the worlds wealth yet care not to see their brother in want these stick vp feathers for the carkasse beguiling the simple coozening the world but chiefely themselues The fourth sort is such as cannot keepe their eyes at home their fire on their own hearths but like brinish lights sparkle and spit at others and like ill couched fire-works let flie on all sides onely out of their wisdome they know how to spare Agag and the great ones These crie out of such as labour to be precise in their courses and yet alas how should we be too precise seeing the eye of the Lord is neuer off vs Lastly others there be that are vnconstant commonly in the beginning they blaze like straw fires but in the ende goe out in smoake and smother These haue not cleared their eyes to consider with Dauid how deare they ought to make Gods thoughts vnto them and thereby to bee awaked that they might still be with God Iehu marched as a man of God and his word was The Lord of hosts but his proiect was the kingdome and therefore soone will the song be changed Demetrius cried great is Diana but he meant her little siluer shrines many haue spoiled copes but it was to make themselues cushions Iudas complaines of wast but his sorrow was that it fell besides his bagge If Iezabel proclaime a fast let Naboth look to his vineyard But he that knowes God indeede and is warmed with the heat of it will become a true Zealote whose feruency is in the spirit not in shew in substance not in circumstance for God not himselfe guided by the word not by humours tempered with charity not with bitternesse such a mans praise is of God though not of men such a mans worth caunot be set foorth with the tongues of men and angels Neither let any grieue that it cannot be done God that knoweth all things taketh notice of it and that which is kept in secret he will reward it openly onely let vs labour to keep nothing in secret from him But it is woe to see how little this walking with God is practised and to burne in the spirit is but counted the phrensie of the braine Such zeale as this is euery where spoken against it hath many enemies and few friends the world can no more abide it then the beasts can the elementarie fire the rebukes of many haue fallen vpon it the deuill weaues cunning lyes to bring downe the honour of it in this our earthly mould little fewell much quench-cole is hardly fired soon cooled in the worlds opinion it is as common as fire on euery mans liearth no mans heart without it if euery man might be his owne iudge But if they meane to follow Dauid they must rise a little sooner to rake it out of the embers of luke-warmenesse Dauid had care from Gods fire within him to maintaine it all the time of his owne life and also that it might not off Gods altar he would suffer the temples of his head to take no rest vntill he had found an house for it to dwell in therefore he is not vnmindfull to leaue it in command vnto his sonne and furthermore to enforce all the people to ioyne with Salomon he vrgeth them in the presence of God to keepe and seeke for all his Commandements especially he giues the charge vnto Salomon 2. Chron. 9. And thou Salomon my sonne knowe thou the God of thy father and serue him with a perfect heart and with a willing mind The argument that must mooue vnto this is the same with this in my text for the Lord searcheth all hearts and vnderstandeth all the imaginations of the thoughts therefore know thy God and serue him perfectly and willingly Vse 3. consolation First in trouble to know that they are not hid from the eyes of the Lord secondly in reproaches when the world shal slaunder vs with the name of hypocrites to consider that the Lord knowes the vprightnesse of our hearts thirdly in our imperfections when we find that we are not able to vtter so much concerning our profession as wee beleeue neither to lay open our wants vnto others as we could desire for our comforts here I say is sweet consolation because the Lord knowes the willingnesse of our mind and will accept of that as well as of our deeds Section 2. Of Gods integritie Observ 2. Is the integritie of the Lord without all partialitie in that he hath respect neither to the person nor the actions of an hypocrite but points him out and discouers his particular sinnes Integritie containeth two things truth ἀλήθεια and freedome παÏÏησία for an intire God must bee most true most free in thought word and deede in thought because he knowes the thing in himselfe and by himselfe and therefore is not tyed vnto any thing but knowes it and thinks it most freely when man is faine first to knowe the thing and himselfe by the thing and therefore his knowledge is dependent and not of that freedome which is in God Secondly most true and free in speech for the Lord can neither lie nor any waies be made to recall his words for shall the Lord speake and not doe no verily Let God be true and euery man a lyar that he may bee iustified in his words and ouercome when he is iudged Thirdly most true and free in his actions Shall not saith Abraham the iudge of the world doe right let there be but a righteous person found in Sodome and he shall find mercie so that wee may say the vnderstanding of the Lord is most true his will most free his desire most holy and pure praecipiens omnibus quae ipse facit Hence no accepter of persons or actions Act. 10.34 Of a truth I perceiue that God is no accepter of persons of works Ecle 12. last ver God will bring euery worke vnto iudgement with euerie secret thing whether it be good or euill both these are together the 1. Pet. 1.17 If ye call him Father which without respect of persons iudgeth according to euerie mans worke and in all these he is most holy Zeph. 3.5 The iust Lord is in the middest thereof he will doe no iniquitie euerie mourning will hee bring his iudgement to light he fayleth not but the wicked will not learn to be ashamed they will needes haue the Lord to respect them because he is in the middest of his
societie and fellowship with the deuill and his angels which stands in this that a man by nature beares the image of Sathan and performes homage vnto him in the practise of all sin 3. all manner of calamities in this life sickenes of body damages and losses in name in goods and in friends 4. the horror of a guiltie conscience which is euen a beginning of hell fire for first it is a mans accuser accusing him for his sinnes 2. his iudge in the roome of God giuing sentence against him in his life 3. the hangman because it condemneth eternanally 4. the second death which is an apprehension of the wrath of God eternally in bodie and soule 3. Of our particular temptations wherewith Sathan daily assaults vs 1. Pet. 5.8 If enemies should inuade the land we would consider what place of the land is weakest and lay all hold to that so Sathan labouring against vs daily wee must examine what is the weakest part of our hearts and by what sinne he is most able to make breach into them and then by Gods grace we shall vse some strength against them 4. Consideration of our particular ends Exod. 32.29 1. the time of our end that is most vncertaine 2. the place likewise vncertaine Ahab repented when hee heard of his ende so did Nineueh and so must we all 5. Consideration of our reckoning in the last iugement A trauel er comes to an inne hauing but one pennie in his purse yet he calls for the best meate and spends most sumptuously will not euery man iudge him to be void of all consideration Thus deale men in the world spend all that God hath giuen them neuer thinking of the day of reckoning yet Paul Acts 24. considering this kept a good conscience before God and man 6. Of our estate whether we be members of the kingdome of darknesse or of grace A man may liue in the Church and yet belong to Sathans kingdome 5. Rule We must labour in our hearts to be assured of our particular reconciliation to God in Christ this assurance or certificate of the spirit is commonly called faith Now when this particular assurance is setled in them it will purifie them for faith purifies the heart affections and thoughts for a man beeing thus assured will resolue neuer to offend God any more but to honour and obey him euen in his thoughts 3. Obserue from hence that mens best thoughts are grieuous sinnes against God 4. Vse All Readers or students in Diuinitie ought to humble themselues before God and pray that he would open their eyes and teach them the wonders of his law before they attempt to studie and read the Scriptures because the imaginatiōs of man by nature are wicked yea whatsoeuer his heart studieth frameth or inventeth Psal 119. Dauid at least tenne times prayes to God that he would reueale to him the statutes and wonders of his lawe This example ought to be a patterne and president to all students of diuinitie neuer to read or meditate in the Scriptures before they haue prayed to God to open the eies of their vnderstanding that they may rightly discerne of that which they reade Obs The doctrine is cleare and euident that an hypocrit or any wicked man cannot thinke a good thought for he looks through his owne corruption and therefore as he is disposed so must all be that comes to his vnderstanding will or affections Againe his practise is lewd therefore his thoughts must be answerable for he cannot do otherwise then he thinketh Thirdly the heart which is the fountaine is framing thoughts which are euill in their kind all in their extent onely continually and from his infancie Fourthly there is no confideration of Gods presence of Gods iudgements of his owne sinnes or the duties he oweth vnto God Fiftly when he thinks of God he is profane when of his neighbour vnrighteous when of himselfe proud hautie and insolent Let God be good vnto him in temporall fauours be silent at his sinnes vse compassion towards him offending gentlenesse in his iustice remembring mercie patience most gently suffering him in his sinnes and deferring the punishment longanimitie a long time exspecting his repentance and lastly bountifullnesse beeing rich in goodnesse and powring forth his good gifts vpon him yet for all these he hath not one good thought to bestowe vpon God Let his neighbours liue quietly by him offer him no wrong do him the best kindnesse he can aduise him by good counsel yet can he not so much as afford him a good thought lastly let his conscience checke him and cause some hote stirres within him yet he will checke his conscience againe and put it to silence with a wicked thought against himselfe and his owne soules saluation Where then is his free will of doing good if he cannot thinke a good thought to do himself good will he thinke you busie his braine and set his temples a working to please God no assuredly for iudgement will and affections which are the principles of our actions are wholly taken away Rom. 3. There is none that vnderstandeth therefore no iudgement in spirituall matters Secondly none that seeketh God their will affections are estranged Thirdly all haue declined and are made vnprofitable there the power and endeuour are wanting 1. Cor. 2.14 The naturall man perceiueth not the things of God there is want of iudgement Rom. 8.5 they that liue after the flesh sauour the things of the flesh there the will is meerely carnall Phil. 2. God worketh both will and deed Ezek. 36.26 God giues the heart Rom. 7.14 man is carnall the law spirituall how should that which is carnall affect that which is spirituall Ioh. 15.5 Without mee yee can doe nothing Againe the counsellers 1. domestical 2. externall internall domesticall 1. flesh Rom. 8.6 2. the concupisence of the flesh Rom. 6.12 3. carnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisedome of flesh is enmitie with God 4. the will of the flesh as a queene externall 1. deuill 2. world Ephes 2.2 Man therefore hauing no principles of good thoughts and that which is to be thought vpon beeing spirituall and he carnall and hauing sixe most woefull counsellers foure at home with him in his owne breast as the flesh which can no waies sauour the things of God and therefore doth alwaies intreat for obedience to his owne Iusts secondly concupiscence wherby the flesh is made more strong and effectuall to command thirdly a carnall discourse against Gods wisedom fourthly a Queene or rather an vsurping Iezable to set vp her throne in the soule to informe and command what shall be done and lastly two outward enemies that creepe neere vnto the walls of the soule as the deuill and the world full of polices and great in strength how should it be possible that the soule should resist nay alas the watch and ward is wholly neglected and therfore ful possession is giuen vnto the enemies This doctrine then doth fully ouerturne all
and were fully determined to cast himselfe downe yet among many passages onely one is open and at that he casts himselfe headlong now why he fell rather this way then another is because the rest were stopped yet he alone is guiltie of his owne death â— Sam. 16.10 Shemei is said of Dauid to curse because God commanded yet did God neither inwardly nor outwardly fill his heart with malice onely Dauid respects the time that God rather suffered it at this time to breake forth then at any other because now Dauid was in extremitie and fit for him to be humbled seeing that Shemei durst not so much as open his mouth all the time of Dauids prosperitie Iob 1.21 Iob was robbed by wicked men yet he confesseth that God hath taken because he directed that for his triall and patience The Iewes crucified Christ yet was it the determinate counseil of God turning their wickednesse and furious malice Acts. 2.23 to the effecting of his owne purposes III. Part answering the places of Scripture that are brought to prooue God the author of sinne Obiect God decreed the selling of Ioseph into Egypt Gen. 45.8 Christ was crucified of the Iewes according to Gods decree Act 2.23 and 4.28 Ans To decree any thing hath a speciall consideration of the end now Gods ende in both these were exceeding good first Ioseph for a temporall deliuerance in the time of famine Christ for a spirituall in the time of sinne for the sinne of their actions God did onely permit and wrought it as before hath bin shewed Obiect 2. Prou. 16.4 Rom. 9.17.26 he that creates and stirres vp men to sinne must needes be the author of sinne Ans God determines the end of all mens sinning that he himselfe will be no cause but leaues man to himselfe yet so as he will limit direct and punish whatsoeuer he shall doe amisse Obiect 3. 1. Sam. 24.1 2. Sam. 16.10 2. Kin. 22.20 11.37 12.15.24 2. King 10.30 Iob. 1.21 Esa 10. v. 5.15 13.17 Ier. 51.1 Ezech. 12.13 Psal 105.25 Matth. 6.13 where God is said to impell men to sinne and vse them as instruments to produce sinfull actions Answ It is one thing to incline the wil an other thing to make the will euill and so to incline it that it is not to sinne but to iudgement and punishment The Iudge inclines the executioner to put away the malefactor but if he doe it of priuate malice it is his owne sinne Shemei sinned in his priuate malice yet Dauid acknowledged Gods secret iudgement There be three things in the workes of wicked men 1. motion secondly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inordination of that motion and Gods hidden iudgement the first the last are Gods by dispensation the second by permission not bare and naked but first in denyall of grace secondly permitting Sathan to worke vpon them thirdly by occasion of some good permitting their euill disposition to abuse it but to incline perswade or impell the will to euill before it haue any thought or inclination is a hellish blasphemie the will beeing euill is driuen like a charet of the deuil and runnes apace and the Lord in iust iudgement blowes vpon it and in their running runnes them headlong into hell fire Obiect 4. Exod. 4.21 Deut. 2.30 1. King 12.15 Iob 12.16.24 Isa 19.14 and 63.17 Ier. 20.7 Ioh. 12.39 Rom. 1.24.26.28 Rom. 9.18 2. Thess 2.11 God is said to harden the heart and blind the eyes Ans God doth this by substraction and deniall of that grace which should lighten the vnderstanding and soften and mollifie the hearts of men this substraction is to be vnderstood of that grace which God might iustly hold from man secondly men beeing hardned in their sinnes and blinded in their minds doe still in crease their hardnes by fighting against God and his law as you haue heard before Obiect 5. 2. Sam. 12.11 Luk. 2.34 Rom. 9.33 Esa 8.14 Ese 18.16 45.7 Amos 3.6 God in all these places is said to doe euill Ans Here is to bee vnderstood the euill of punishment which is an act of Gods most pure and vnblameable iustice Here likewise in fewe words may we cleare Calvine and other of our orthodoxall writers from Bellarmines calumniations Caluin and the rest seeme to digest all their iudgement in these fewe positions concerning Gods simple determination of man First what he meant to bestowe vpon him to wit so much perfection that both in dutie hee ought and in respect of ability he might if he would haue continued in his integritie and therefore his creation was his happinesse and there was found no necessitie why he should fall into miserie this is the first The second is what hee meant to denie vnto him to wit that free confirmation of his estate without which God saw he would not continue but most certainely fal away from God his creator now if God had bestowed this vpon him then had there beene no way for eating and dying for then would God haue kept away the deuil confirmed his wil put that feare into his heart whereby he should neuer haue departed from him And that this is the truth we may see it by comparing of our estate in innocencie and in grace in the estate of innocencie God made with man the couenant of workes and so tyed man vnto himselfe by the bond of loue Loue the bond in creation which he left in mans nature man brake this bond hence came in religion properly so called Faith in redemption a tying of man againe in a second couenant not of workes but of faith now if this bond were no surer then the former it should argue God of the want of wisdom therefore God giuing man this second bond meant to tie him more infallibly vnto himselfe this feare beeing put into his heart shall make him neuer depart from God Thus then the Lord intended to denie man such a confirmed estate as now he hath obtained in Christ Thirdly that God did foreknowe most certainely In things possâ—ble but not to be done there is a bare prescience but 〈◊〉 things possible and to be doâ—â— both prescieâ—â—â— and purpose what would fall out vpon the bestowing of such benefits onely the denying of others namely sinne and Apostasie neither was this in their indgement a prescience presupposing no purpose nor decree for then would not God so haue bestowed and denied except according to that proportion he had intended a further end in man For I would aske this question Why did God bestowe so much as was sufficient to set him in state of happines and denie him that which should haue confirmed him in the same except he intended a further ende by his fall consider well the ends of man and we must now vpon the euent be constrained to graunt a further ende then either Papists or Lutherans do professe For I constantly affirme Man hath a more generall end then that of
according as he had vse of them So God made all these things fit for his glorie this fitnesse was good and absolutely willed of God and the vse that God made of this fitnesse was likewise good but no excuse for mans sinne no more then the fitnesse of an house for habitation an excuse when it is made a denne of theeues whores and prophane persons Of the second speciall booke wherein Sinne is ordered to wit the Morall Law THe Law of the Lord is the perfect Rule of righteousnesse and the forbidder of all vnrighteousnesse it shews vs what ought to be our worship of his sacred Maiestie and the loue we must beare vnto our neighbour In the first Commandement all our sinnes of Atheisme either in not worshipping God or worshipping another god or preferring any thing before him whether it be in thought word or deede In the 2. Commandement we shall haue ordered all our ill worship deuised by others or our selues in the seruice of God In the 3. we shall be condemned for all kind of prophannesse and light estimation of God and his goodnesse and here will come in an infinite number of sinnes called in one word vngodlinesse In proper signification impietie is against the first Commandement superstition against the second and vngodlinesse in this third which was a principall sinne in these hypocrites In the 4. Commandement all imployments of the seuenth day to any other vse then it was appointed of God whereby holy exercises are hindred and here alas a whole yeare would scarse suffice to number them vp but I doubt not but he that said he will order will make a quicke dispatch and yet leaue none out of his catalogue For the 5. in this Commandement shall come in all neglect of dutie toward our superiours In the 6. all want of care and neglect of my brothers life In the 7. all kind of vncleannesse whatsoeuer yea in the very thought In the 8. all corrupt dealing In the 9. all lying yea euery speech that may doe harme vnto my neighbour In the 10. all repining and enuying at another mans prosperitie O Lord thy Law is perfect thy testimonies are sure thy statutes are right thy commandements pure thy iudgements truth but alas who can vnderstand his faults surely thou canst order all our sinnes O therefore for the merits death and passion of thy Sonne cleause vs from our secret sinnes Iames 1.25 teacheth vs how we may be blessed Gods law the true discerner of complexions if we vse the perfect Law of God as a glasse appointed of the Lord and is able to shew vnto vs the good face or the bad face of our conscience what kinde of complexion we beare whether well tempered ruddie fresh and well-liking hauing the blood of Christ sprinkled vpon vs in iust proportion and measure that the King of glorie may be delighted with our beautie or ill tempered with the pale and deadly complexion of our sinnes and transgressions hated and detested of God on which God can shew neuer a good looke It is reported of a certaine fountaine in which a glasse beeing dipped and holden before a man sicke on his bed if it shew him a deadly face then it is a plaine signe he must die but if a cheerefull countenance then he is sure to liue of the truth of this I will not dispute yet this I am sure of take this glasse of the Law and dippe it in the blood of Christ if it shew a pale face then there 's no hope of life because the law shewes nothing but a man looking vpon it with his deadly sinnes hanging vpon him but if it shew a merrie countenance then the law shewes that we haue the beautie of Christ reflected vpon vs and this may assure vs of life and saluation Now as a glasse helps to order men in the cariage of thēselues for their bodies among men so the law of God doth direct and shew vnto vs what course we are to take to walke with God And herein it declares three things The law shewes what is comely and vncomely what apparell must be put on what off and then what must be our behauiour First what is comely or vncomely Eph. 5. To be followers of God as deare children and walke in loue as Christ hath loued vs is a seemely thing but fornication vncleannes couetousnes filthines foolish talking iesting c. are things not comely and rather giuing of thankes then the very naming of these things becommeth the Saints Secondly after it hath shewed vs what beseemeth Saints it teacheth what apparell we must off and what must be put on Eph. 4.22 The old man with his whole conuersation must be cast off the new man which after God is created in righteousnes and true holines must be put on Thirdly after we haue apparelled our selues it will order the behauiour and carriage of our selues all the daies we haue to liue vpon this mortall earth Tit. 2.12 For the grace of God that bringeth saluation hath appeared and teacheth vs to denie all vngodlines and worldly lusts and to liue holily righteously and soberly in this present world Yet may we admire what should be the reason that for all this sinne is no better ordered when the Lord hath left vs so perfect a law The law no false glasse better then all the looking glasses in the world for it tells men most truly their bad faces and their good faces it beguiles no man in making him better thē he is nay it hath a priuiledge aboue all other laws to wit many particular examples which are as little glasses contained in this great glasse wherein men may see their owne faces by the face of another As good Kings may not onely see themselues in Gods law what is to be done and left vndone and what is the reward of both but they may see themselues in Dauid a man after Gods owne heart Iosias Ezekias true reformers of religion euill Kings in Saul Ieroboam and Manasses good rich men in Abraham euill in Dives ambitious persons in Hammon contented in Mordecai couetous in Iudas liberall hearted in Zacheus euill counsellers in Ahitophel good in Samuel 1. king 12. embracers of the world in Demas close stickers vnto Christ and his seruants in Philemon sound friends in Ionathan rotten at the heart in Ioab faithfull children in Salomon rebellious in Absalom good seruants in Abrahams seruant euill in Onesimus obedient and louing wiues in Sara euill in Michal Dauids mocking wife Alas will neither precept nor example deale with man but the Lord must bring in a third bnoke to order sinne and that is to set it in the eyes of the conscience as he doth in this place surely it were not amisse by the way to shew the reason of this last refuge of the Lord and this last appeale to the court of conscience Reasons why Gods law can order sinne no better but the last refuge must be to
him how much more horrible is it to curse the King of kings the God of Gods therefore euerie one must labour to know see and discerne this wretched thought in his heart which wee may doe by Gods grace not onely the damnable actions of our times but the inward thoughts of the spirit within vs. A second thought touching God is that the word of God is foolishnesse this must especially be vnderstood of the Gospel 1. Cor. 1.21 Paul calls it foolishnesse according to the opinion of the world not because it is so in it selfe but in the iudgment and imagination of the Grecian and 2.14 that a man should be saued iustified and sanctified by Christ is foolishnes to the naturall man this also in part is to be vnderstood of the lawe Deut. 29.19 Moses bids the people take heed least when they heare the curses c. where hee intimateth that this euill thought is in mens minds to thinke that the lawe is foolishnesse and therefore not to hearken vnto the curses thereof Now this is a dangerous thought as appeares by the fruit 1. Hence riseth that deuillish opinion that religion is but a policie to keepe men in awe from treasons and rebellions Secondly hence springeth all apostasie and all departing from the faith Gal. 1. the Galatians were a worthy Church of God planted by Paul yet there he saith that some of them were departed from the truth the reason is because they thought the word of God to be foolishnes Many in the East countries and in Asia where the Gospel was planted by the Apostles by this damnable thought fell first into the herefie of Arrius and many 600. yeares after Arrius departed to the religion of Mahomet In the West church in Europe and Italio the Gospel was planted by the Apostles yet afterward fell to Papistry and about 600. yeares after Arrius death Papisme ouerspread all Europe except in some little parts of Greece and so hath raigned till this day the reason is plaine in euery mans heart lieth this corruption to thinke the word of God foolishnesse and hereupon men by nature can embrace any religion but the truth And so in England let a man broach an herefie it shall not onely at the first but afterward haue strong and stout patrones When the family tooke shipping and came out of Germany into England though it were but a very brutish herefie yet it was much broached and had beene more had it not beene repressed by the preaching of the word and good order of godly Magistrates The cause why men are so readie to entertaine a schisme or heresie is because mans heart by nature is full of blindnes and error and thinkes the Gospel foolishnesse and madnes Examination of our hearts touching this thought beeing seriously performed we shall find it to raigne in high degree for we are all content to come to the assemblies where Gods name is worshipped and submit bur selues to be taught we are content to heare the preaching of the word and herein our personall sinnes displayed the terrible curses of the lawe denounced against them viz. iudgements in this life in death and at the day of iudgement and yet we tremble not at all this our hearts are not amased and affrighted at these thunderbolts of Gods curses due to our sinnes If a man in the streets crie fire our hearts will be astonished but when the fire of heauen kindled by the breath of the liuing God is cried against our sinnes we are not mooued and why surely our hearts are forestalled with a false imagination that the word of God is foolishnes therefore that his plagues and threatnings and curses are nothing Againe when we heare in the Gospel of the pardon of our sinnes by Christ and life euerlasting repentance the kingdome of God few learne this doctrine repent and enter into it because their mind is forestalled and wholly possessed with this false imagination Psa 126. the Israelites deliuerance was a dreame much more then is our spirituall deliuerance from Sathan and no maruell for the Gospel is as farre contrarie to mans reason as light to darknes for that Christ by bearing death and the curse of God for sin should thereby free men from death and the curse is quite contrarie to naturall reason Vse 2. If this be so that all men naturally imagine the word to be foolishnesse then must we followe Pauls rule 1. Cor. 3.18 If any man will be wise let him become a foole first we must renounce our owne naturall reason denie our selues our own iudgement put out the eies of our naturall vnderstanding and suffer our selues wholly to bee guided by the doctrine of the Gospel of Christ Secondly we must all pray with Dauid that God would open our eyes that we may see his wil and vnderstand the words of his law because our reason and imagination is flat contrarie to the Gospel From this second thought ariseth an other viz. that if the word be foolishnes then I will performe no obedience to the word of God That this is mans thought naturally I prooue it thus Iob 21.14 he brings in the sinner saying depart c. there is none so wicked to say so in word but it is their hearts imagination and affection and he that purposeth to walke after his owne wayes he it is that saith who is the Lord that wee should worship him It is a disgrace for me to bee the seruant of God I will not doe it therefore depart from me O God Ier. 6.16 they say so in the purpose of their hearts Luk. 19.14 which place as it is meant of the Iewes so of all other men in the world by nature that are impenitent sinners for so long as a man goes on without repentance hee carries a purpose in heart to liue in his sinnes and so saith in heart I will not beare the yoake of Christ I will be none of his subiects he shall not raigne ouer me Come to an adultreer drunkard c. tell him of his sinne he will straight swell like a toade and shewe the malice of his heart to him that reprooues him reason because he meaneth to liue in his sinnes c. Examination of our hearts touching this thought Most will say they defie and abhorre all such wicked thoughts of not seruing God but after examination had it will be found that it raignes in our hearts We can bee content to heare the word receiue the Sacraments which are the pledges of Gods sauour and mercie in Christ and wee are content to looke for saluation in Christ but what is the cause why after all this there is so little obedience so litle knowledge and conscience so little mercy and compassion so little iustice and loue in our callings surely this because our hearts are wicked deceitful full of guile and what is this guile I will not obey the waies of God Vse If this be the well wished thought of mens hearts then we
against poyson therefore if we haue made the word of God a Scorpion to sting vs yet let vs now make it a lenitiue to cease the paine if we like beasts haue poysoned our selues yet now like men created for God let vs recouer our selues againe by this word of life But to proceed Thou thoughtest this is the consequent of Gods silence not proper but by accident forced and befide the scope of it therfore this wicked thought of an hypocrite argueth strange corruption of heart that can frame no obiect vnto it selfe that shall make good thoughts Surely affections haue gotten the masterie ouer the mind so that now it must become a slaue to serue them and dispose it selfe that all his iudgments may aime at their satisfaction and thus the good word of God by accident becomes the cause of sinne Gen. 3. hath God said Yee shall not eate of the tree of knowledge of good and euill the Lord by this law debars you of great good for it is certaine when yee cate yee shall beas gods knowing good and euill therefore the law is too strict and rather an hinderer then furtherer of your good Men we see are very quiet vntil they be prouoked by the preaching of the lawe Steuen Act. 7. shall be stoned for his good sermon Christ shall be an enemie to church and common-wealth because he speaks against the Scribes and Pharisies Moses Aaron shal be hated of Pharaoh for preaching a deliuerance Iohn Baptist for telling Herod his sinne Elias shall be Ahabs enemy for telling him the truth and Paul shall become an enemie to the Galatians for telling them of their apostacie from Christ thus lawe and Gospel mercie and iudgement are abused of the wicked yet for all this the law is holy and iust as for example a man that holds a glasse in his hands as long as it â—ests there is safe but if they throwe it against the wall the wall will breake it but the sault will rest in the hands so when we take our selues dash our selues against Gods law the law breaks vs but the fault is in our selues the bankes are no cause of the furie and rage of the waters but the waters themselues so the lawe of God that banks in our corruption is no cause why it rageth but the nature of it which can indure no limits Reasons 1. Because sinne will indure no law There be three effects of the law that sinne cannot away withall First it stoppeth corruptioÌ„ hence the irritation of the law Secondly it terrisieth the conscience and that cannot be indured they that liue like gallie-slaues and are whipped euerie day will doe nothing but by force and are glad any waies to rid them-selues of such a burden Thirdly it exacts perfect obedience which our nature can not away withall to loue God with all our hearts with all our soules with all our minde and our whole strength is a lesson that will neuer be learned or practised Reas 2. A misconceit as a medicine against which the stomack ariseth will not be indured a plaister which stings at the heart must be throwne off and a glasse that sheweth vs an vgly face cannot be looked into so the misconceiuing of Gods silence makes it that it can neither become meate or medicine to our soules Thirdly the diuersitie of subiects the selfe same seed is sowne in all the foure grounds yet takes but root in one the hammar beats vpon all but it makes not all pliable to Gods worke the axe hewes at all but it timbers but some for building the rest it hewes downe for firing the fire burnes all but only the the gold loseth his drosse the light shines to all but only they that haue eyes behold it the salt seasons all but in some it cannot enter to the bone and therefore they putrifie and rotte away foode would feede all but some want stomacks appetite and digestion therfore they pine away with the best nourishment the goad prickles all but some are hardned that it cannot enter and therefore no maruell that the mercies and filence of God should worke no good effects in the wicked Fourthly the curse of God is vpon them therefore they shall eate but not be satisfied drinke but not to quench their thirst sleepe but not to take their rest for God alone giues rest vnto his welbeloued nay let them doe what they will all shall be nought pray or not pray sacrifice or not sacrifice come to church or not come to the church for they cannot lay aside their wicked thoughts and therefore according to our prouerb all is marred in the making Deut. 28.16 cursed shall they be in the towne and cursed shall they be in the field they shal make no good markets of that which god hath giuen them in the field cursed shall they be in the basket and in their dough bad prouision shall be in their houses when the Lord will not become both the master and the steward cursed shall be the fruite of his body and the fruits of his land the increase of his kine and the flocks of his sheepe extreame pouertie in the middes of all his wealth cursed shall he be when he comes in and cursed also when he goes out ill successe in his interprises neither will the Lord here make an ende These be foure great curses First he shall make no good market in buying and selling Secondly from this shall follow he shall haue no good prouision in his house Thirdly from this shall rise the next that he shall haue no true riches Fourthly to make that good fortune shall alwaies crosse him Fiftly to proceede yet further God will make him cracke his credit for trouble shame shall be vpon all that he sets his hand to do euerie man shall call him banke-rout neither shal he haue any law against theÌ„ for with God he hath lost his credit and therefore shall he perish quickly Sixtly that he may make his word good in all these the pestilence consumption feuer burning ague sword blasting mildew the heauens aboue shall be brasse and the earth vnder iron for raine dust and therefore no staie but perish thou must in bodie goods and good name Seuenthly to make the finall vp-shotte of his bodie he shall fal before his enemies and his carkeis shal be without all burial the foules of the ayre and the beasts of the field shall haue him for their pray and none shall rescue him if the enemies spare him God will smite him with the botch of Egypt with the Emorods with the scab with the itch euen worse then he hath done Egypt for he shall not be healed neither will God be defectiue in his methode for from these more sensible torments vpon the bodie he will proceede to greater iudgements vpon the soule which though least felt yet more fearefull madnes blindnes astonying of heart with all their ill consequents to grope at noone day to be oppressed powled and
Sathan is a worker beside his owne peculiar manner of tempting which is possession or a more liberty and freedome to the tempted of sorrow and despaire and quicke dispatch of themselues For comfort of the godly I will instance a little in these lesser temptations and then I wil inlarge them to the wicked whose cause is desperate Of our owne natures spring the temptations which rise of the roote of originall sinne The spring and fountaine of all temptations without any forraine instigation from the world whatsoeuer is either a baite of pleasure or fright of terror which increase the actuall sinnes springing frō the originall roote and lay as it were compasse and powreth on water to that vngracious stock to make it grow the faster Now all these temptations are not of that dangerous nature that this is of here must we attend with patience the issue which not onely is certen but also shal come in the best time The corporall inhabiting of Sathan is the greatest fullest of terror and despaire that can befal the godly yet the historie of the deeds and sayings of Christ the writing of the Euangelists do testifie of whole legions dispossessed of that habitation by the power of Christ mercifully extended vpon such miserable captiues which examples serue against like times of affliction that we giue not ouer hope though millions of deuills should possesse vs within enuiron vs without but knowe his power to be aboue all force of the enemy and his mercie farre surmounting Sathans malice therefore Gods children haue no cause in this sort to feare nor haue any shadow of ground wheron they should resolue against themselues vpon the point of reprobation but that all these molestations and terrours which they now indure are temptations rather of their father for good and profit then grounded resolutions of such lamentable issue Againe The order of the deuill in drawing Gods elect into Atheisme and so on concerning his soule religion or faith for more praticular examination I find by daily experience that these are as well the operations of phansie from melancholie as of conscience for sinne that methode of which temptation I find for the most part to runne in this order First to call into question whether there be any God or no for melancholie is a disputing humor Secondly when reason hath mastered that then the second question is about the immortalitie of the soule When that again is conquered there enters a third question whether we professe the true religion or no. When that is expelled the fourth question that maketh the greatest tumult in the soule is whether wee haue any part or portion in that which it promiseth Here the deuill is exceeding busie for if this be resolued on he is wholly cast out and hath nothing further to trouble vs withall Any of the former doubts would haue sunke our soules for if no God then why should I abstaine from my sinfull pleasures If againe no refurrection then why should I vexe my selfe in this world If my religion be false then must I haue a new twenty to one but I change amisse and therfore I wil be of no religion but when I shall begin to thinke I haue no faith in Gods promises Whether melancholie be the affliction of conscience then alas what shall comfort me Therefore consider these questions first whether the conscience of sinne and the afflictions thereof be melancholy or not secondly what is the differēce thirdly the afflictions of mind to what persons they befall and by what meanes fourthly what may be the consolation And so from this setting before the eies of the conscience only in appearance I will proceed to the reall and that which the Lord will do to the hypocrite in this place For the first Difference betwixt them the affliction of conscience is quite another thing then melancholy as may appeare out of the second question by the differences First in the causes 1. Causes the one is a meere fancie without all true and iust ground and is onely raised vpon disorder or humour in the fancie and rashly deliuered to the heart which vpon naturall credulitie fareth in passion as if it were indeede whereof the fancie giueth a false alarum But the other is a sorrow and feare vpon cause and that the greatest cause that worketh miserie vnto man Secondly 2. Effects in the effects In that of conscience the bodie is ofttimes in firme state of health perfect in complexion and perfect in shape and all symmetrie of his parts the humours in quantity qualitie not exceeding nor wanting their naturall proportion but in the other the complexion is depraued obstructions spoile the course of humour and spirit whereby the blood becomes ouer-grosse thicke and impure and nature so disordered that diuerse melancholike persons haue iudged themselues strange creatures as historie will plainly record Thirdly 3. Subiect in the subiect The senses in the other both inward and outward are ofttimes perfect the imagination sound the heart wel compact and resolute and this excepted want no courage but in the other both inward sense and outward are too feebled the fancie ouertaken with ghastly fumes of melancholy and the whole force of the spirit closed vp in the dungeon of melancholy darkenesse imagineth all darke blacke and full of feare their hearts are either ouertender and reare and so easily admit the passion or ouer close of nature serue more easily to imprison the cheerefull spirit the causes of comfort to the rest of the body Hence they are faint hearted without occasion onely driuen with the tide of that humour to feare euen in the middest of securitie 4 From the originall Fourthly they differ in the fountaine and originall of them the one begins in the minds apprehension the other in the distempered humour which deluding the organicall actions abuseth the mind and draweth it into erroneous iudgement 5 Cure through false testimonie of the outward report Fiftly in the meanes of cure the one is helped by no medicine no purgation no cordiall or balme except the balme of Gilead are able to assure the afflicted soule trembling heart panting vnder the terrors of God hell death and damnation But in melancholy passions the vaine opened neesing powder or Bearefoot ministred to expell the fumes in the braine cordialls of pearle saphyres and rubies with such like recomfort the heart throwne downe and appaled with phantasticall feare 6. End Sixtly they differ in the ende in the one the perill is not of bodie and corporall actions but of foule and bodie to be cut off from the life of God from the sweet influence of his fauour the fountaine of all happinesse and eternall felicitie Here then the cause is the seueritie of Gods iudgement summoning the guiltie conscience the subiect is the sinfull soule apprehending the terror thereof which is for euer and euer the issue is eternall punishment satisfactorie to
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