punishment on them which do ill as it burnes more remissely against sinne it is called anger as more sharpely wrath as it doth giue sentence iudgement as it doth execute vengeance Thirdly he shewes mercie not that which is properly vnderstood in Christ but that which is vnderstood in my text compassion gentlenesse patience longanimitie bountifulnesse c. and these most properly appeare in the fall yet the fall beeing more generall then all that follow hath his vse in them all and is subordinate with all the rest to the decree of God And euen here God manifests his decree of election euen before the sending of Christ Ioh. 3.16 God so loued the world that he hath giuen his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life 1. Ioh. 4.9 In this appeared the loue of God toward vs because God sent c. in both these places the loue of God is the cause why Christ was giuen and sent and therefore this loue went before Christ else should the cause followe the effect this loue was decreed So then God loued the world before he either gaue or sent his Son actually he loues none but in Christ neither doth any feele his loue but he that is in Christ and therefore for the comfort of the Church the fittest place to teach the decree in is application of Christ yet the determination of his loue was before all this and the onely cause why Christ was sent into the world 6. Hâ—mo ad imaginem dei gradus 6. Steppe is a man according to Gods image and in this estate man was holy and righteous and to this image we are restored againe in Christ Rom. 8.29 and therefore God decreed to maintaine this image in some of his creatures that so he might haue the glorie of his creation maintained for euer and this is the thing that made God haue a Church from the beginning of the world and no Church wherein there is not Gods election and the decree of his euerlasting saluation Hence man in his innocencie was of Gods election such a one as then was ordained of God could not die without the renouation of his image therefore our euerlasting saluation was decreed in the estate of our integritie 7. Steppe is man made Homo creatus aâ—â— per creatâ—onem se ctus gradn 7. and this is the first manner of consideration that we can find in a man and in this likewise appeares the decree for God made man for the manifestation of his glorie not onely in regard of generall goodnesse wisedome and omipotencie seene in all the creatures neither of that which was seene in the angels to wit goodnesse communicated from an infinite good to which being ioyned their obedience brought Gods rewarding iustice to confirme them in an euerlasting estate and this is called bonitas cum iustitia coniuncta goodnesse conioyned with iustice wherein appeared the election of the good angels Againe disobedience to dissolue and breake off the coÌ„munication with that infinite good brought in punishing iustice euerlasting and eternall wherein appeared the reprobation of the bad angels Thus farre then it pleased God generally to shewe his goodnesse omnipotencie wisedome c. Secondly more specially his goodnesse and rewarding iustice vpon the blessed Angels and the losse of his goodnes with the inflicting of his punishing iustice vpon the accursed angels but as yet no subiect to shew goodnes iustice and mercie and therefore man must bee made the subiect on which he will shew all his goodnes in what order you shall heare when I come to shew the ends in Gods decree 8. Is man more generall then all these For man made Homo generale subiectum oâ—â—i bus adiunctis praesuppositum grad 8 hath a speciall ende to wit happinesse of creation man made holy happinesse with the creator man made vnholy miserie with himselfe man redeemed saluation by Christ and so of all the rest speciall ends may be assigned which can be nothing else but the manifestation of Gods glorie in his iustice and mercie 9. Mundus exnihilo gradus 9. A world made of nothing exceeding good whereof man is a part and the most principall and therefore made for man Now euen before this subiect was election Come receiue the kingdome prepared for you before the foundations of the world So then God intended a kingdome for his elect before he made this world 10. Creatio omnium or goad extoriora grâ—dus vlâ—â—mus supâ—â—mus Creation the originall of all things and before which there was nothing without this man could not be so then when they say man was by creation it is true that man there tooke his originall and creation is more generall then man but so creation is taken actiuely but passiuely as in man it is more speciall therefore man created is a speciall consideration of man but man in Gods creation is more generall Hence the Lord in making of him appointed him all his ends To conclude the creation of man was for the manifestation of all Gods diuine attributes as wel iustice and mercie as the rest And now beeing come to the highest staire in creatures wee slippe presently out of them and lay all the rest on Gods will as the onely subiect This is as it were the bodie of Gods decree the rest is as the soule this externall that which followeth internall in this is manifested Gods indirect knowledge in the other his direct and proper knowledge the lowest steppe of this is iustice and mercie and the subiect in which these two rest is his will I will haue mercie on whom I will haue mercie and compassion on whom I will haue compassion Rom. 9.15 and v. 18. He hath mercie on whom hee will haue mercie and whom he will he hardeneth 〈…〉 in 〈…〉 re 〈…〉 2. â—irtus morâ—â—s 3 intellectuals 4 〈◊〉 5 bo mitas 6. Gloria 7. Deas ipse â—l pha omâ—ga Second head we call morall vertues whereby God willeth euery thing most readily that is good and is most prompt in the performance thereof so that iustice and mercy comming vnder this head according to our capacitie are moued to nothing but that which is good third intellectuall virtues whereby God is most prompt in the performance of euery act of vnderstanding fourth vertues whereby God is knowne vnto vs to bee absolutely good fifth goodnesse the head and fountaine of all these sixt glorie the perfection of goodnesse seuenth God himselfe which is knowne vnto vs by all these That this is the Scripture see all in the 33. of Exod and also in the 34. Chap. 33. ver 18. I beseech thee shewe me thy glorie v. 19. God answers Moses my glorie is too excellent for thee but my glory which is seene in my goodnesse shall goe before thee I will make all my good goe before thee that is thou shalt see the backe-parts of my glorie these backe-parts are Gods
the world would censure me of flattery and if I knewe that self-selfe-loue were at home with your selfe then should I neuer feare want of intertainment in learning to dissemble but both the world and your selfe must pardon my boldnesse for I speake not to blaze abroad your praise but to intreat that kindnesse that men would admit of your example as a patterne for imitation Three things constraine mee to vtter my mind First that continuall care which you haue for resolution of many difficulties in diuinity the means which you haue vsed are but practised of few one is that you haue not bin content to take your resolution of diuine truth from translations but haue taken that paines that you are able to fetch it from the originall and drinke of the purest fountaine A second meanes is that of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make question of matters of religion whensoeuer you haue seene iust opportunitie and fit persons to resolue neither haue you been content to admit of superficiall answers but haue pressed argument vpon them to see the true tryall and often your own resolutions haue bin more agreeable with the truth and context of Sciptures then that which others haue said let this teach men of your place besides their continuall imploiments to set some time apart for this excellent knowledge of the originalls of the Bible and knowledge of that art A second good example is your continual care that the legges of iustice may not lie broken in the streets and no man to raise it vp A happie thing when men of place count their dignities to be conferred as a common good for Church and Commonwealth Thirdly for all manner of election this you onely haue not affirmed by word but performed by action that the place more then the person might haue cause to reioyce For my selfe I confesse I had no cause to be iâ—ticed from you as the Leuite was from Micah Iudg. 17. to become a Priest vnto a Tribe or familie in Israel but least through ignorance I should as soon serue in the ministery of Idols as the true God I desired to be a little longer trained vp in the schooles of the Prophets For my loue vnto your familie whereof once I was a member it is this that all of them might knowe the God of their fathers and serue him with a perfect heart a willing mind For your vertuous Lady whoÌ„ God hath made as a fruitful vine on the sides of your house that she might likewise grow into the true Vine Christ Iesus and be fruitfull vnto her owne saluation For all your children that they might be as the Oliue plants of God round about your table For your eldest son Beniamin I hope in name and nature the sonne of your right hand the Lord make him the strength and crowne of your age the excellencie of your dignitie and the excellencie of your power But I feare I haue alreadie offended your desire is breuitie therefore to conclude I commend and commit this small labour to your patronage the text I am sure is excellent for these dayes but for my manner of handling it I leaue it to the censure of Gods Church How-euer it be I do more then hope that you will kindly accept it from me and entertaine it as a testimonie of my loue and not onely so but vse it for your comfort Now the God of peace that brought againe from the dead our Lord Iesus the great Shepheard of the sheepe through the blood of the euerlasting couenant make you perfect in all good workes to doe his will working in you that which is pleasant in his sight to whom be praise for euer and euer Amen Yours in all good affection IOHN YATES To the Christian Reader IT is a common saying that an Exorcist may sooner coniure vp a logion of deuills then adiure one of them out of his habitation And as it is with bodily possession so is it with the obsession of the soule for although the deuill cannot penetrate the soules dimensions yet he will sit so neere it that whosoeuer admits him the least good fellowshippe he shall not be freed of his company when he is wearie and with all his heart would shake hands with him The Papists challenge all our Churches as false because we can cast out no deuills but the whole world knowes that they can doe it to the admiration of thousands but for my part I knowe not how they coniure the deuill from the bodie yet this I dare boldly affirme that where they haue gotten one deuill out of mens bodies they haue admitted a thousand into mens soules and surely the deuill were a foole if he would not change his roome for a better lodging I am sure that there was neuer any church that hath coniured vp more heresies then they haue done and as yet I know not one that they haue adiured and sent packing into hell No marueile that they haue need of strange exorcismes for otherwise how should men be confirmed in their strange doctrines these questionlesse haue bin strong delusions to make them beleeue lies But if they please to admit of the holy Scriptures we shall at the first resolue them of a double meanes Math. 17.20.21 the first is miraculous and for a time the second ordinarie and so remaines in the Church the one is in the 20. v. the other in the 21. and this second meanes we haue I am sure the Church of God may pray and fast to deliuer both bodie and soule from the deuil But perhaps they will say shew vs whom you haue dispossessed I answer Prayer fasting are of the same nature that preaching and administring the sacraments they being conscionably vsed worke where and whensoeuer God pleaseth I doubt not but by the preaching of the word thousands haue bin coÌ„uerted vnto the faith and where men get the deuil out of the soule he will haue small hope or comfort either to enter or stay in the body and so no maruell the deuill holds them so strongly and takes such good liking of them that he will be at their commaund to leaue the body and ascend into an higher roome for he is proud enough to intertain such a motion And though I deny not but we haue had some possessed among vs yet I dare boldly say the most haue bin of their owne making Let them take the credit of their art for questionles a blacke art best beseemes a religion of darknesse blindnesse and ignorance But to applie our Sauiours rule vnto our purpose Fasting and praier are admirable meanes in the Church of God not onely to cast out deuills and vncleane spirits but also to fill the soule with the spirit of grace and goodnes And here I tremble to speake and charge mine owne heart with exceeding great negligence as often as I call to remembrance the extraordinarie fasting and prayer of Arminius especially whensoeuer he entred this mysterie of mysteries Gods
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
wicked man for the inioying of all his wealth I hope no good soule would wish it neither would I wish it my very enemie and therefore yee godly set your foules arrest with the worst of Gods prouisions for it is not onely too good for vs but it shall prooue better in the feeding vpon then euer we expected therfore Dauid often said It was good for him that he was afflicted small comfort for a man to drinke of a cup of wine that hath but one droppe of poyson in it to be at a feast and yet casting his eye vpward sees a sword hanging in a weake thread with the poynt toward his head The wicked die because they doe not die and the godly die not because they do die perijssem nisi perijssem the Phoenix dies that she may liue againe and the eagle casts her bill that she may renue it Vse 2. Instruction First an admonition to the wicked that they be more warie in tasting the benefits of the Lord. Let them feed more sparingly for euery morsell they take downe presently becomes poison and therefore miserable is the estate of a wicked man for eating drinking sleeping waking and whatsoeuer hee doth is nothing but the poysoning of himselfe Touch not tast not handle not is no ceremonie that passeth away with the vsing for if wicked men do it in their seruice of God it is but abhomination and if the godly doe it with the wicked it is in all things dangerous Secondly a direction to the godly to refraine from wicked mens companie because a man can hardly participate with them in good things but he shall be defiled Wee dare not eate with some persons very wholesome meate or drinke of the cuppe after them because they haue in their bodies some poysonfull disease If we haue this natural wisedome for to saue the bodie let vs I beseech you haue as great wisdome for the soule least it be hurt in wicked mens companie euen by good things that poyson in nature is most dangerous that is offered in a sweet flower because the one delights the senses and so is willingly imbraced but the poyson enters in with it and so causeth death Vse 3. consolation First in that thou art out of the estate of a wicked man and now become the seruant of Iesus Christ Secondly in all miserie and distresse be of good comfort for God hath bestowed on thee so able a soule that it shall be able to digest yron into good nourishment The stomack that is vsed to be put to some hardship will not bee complaining so often as theirs that keepe themselues to easier diet Observ 5. Wicked men especially hypocrites will thinke God fauours them if hee doe but looke on them nay if hee hold but his tongue be silent with them a little they will grow into such familiar acquaintance with the Lord that presently they will iudge the Lord to be like them and none so highly in fauour with God as they The proud Pharisie because hee was able to part with something to the poore is presently at defiance with the poore Publicane as a no-bodie in respect of him Hypocrits conceit most of Gods loue best of themselues and least of others and with God he is bold to make this confession of his goodnes and I admire how those words brake out I thanke God but that I see the world where good fellowship is most to be the fullest of thankes and therefore this is nothing but a bold stepping into the presence of God as haile fellowe well met But alas where is the poore Publican A farre off striking his breast confessing his vnworthines crauing pardon for his sinne desiring that God would lift vpon him the light of his countenance in the face of his annointed better for the pleasing of God then all their burnt offerings calues of a yeere olde Micah 6. thousands of rammes tenne thousand riuers of oyle the first borne or the fruit of their bodies and more comfortable to a poore Publican then the increase of corne wine oyle or any precious thing in this world 1. Reason a fond conceit of their owne braine A fond conceit The fond louer thinks that if the partie looke but toward him or giue him presently no hard words that shee loues him at the very heart yet when the triall is made and he sues for grace and fauour in her eyes shee may not indure his presence fixe her eyes vpon him but rather let him feele the smart of her hands for beeing so bold and malapert with such as he was vnworthie to looke vpon he like a fond foole may follow the suit but let him be sure he shall neuer obtaine for his very offer hath made an inueterate hatred So these wicked persons for the silence of God are so incensed with Gods loue that they must needes be like God yet when they shall sue vnto him for the performance of this hope they shall heare him breake silence to their small comfort Depart from me ye cursed I neuer knew you And if they shall vrge him Haue not we for the loue of thee done many good things O fooles this praise is not of God ye haue your reward alreadie Away from me and that I may put you out of all hope into hell fire there shall be your weeping and gnashing of teeth for the losse of my presence and the presence of my iudgements And this is my reward of your weldoing Reas â—â—â—sent estate 2. Their present estate God surely would not bee thus liberall vnto vs except be loued vs A franticke braine thinkes all is his that pleaseth his eye as the foole at Athens when he was on the sea shore thought euerie ship to be his that pleased his eie and when he was in the citie where hee fixed his eye laid claime vnto that as the onely owner and yet alas he had not ragges to put on his backe but as men pittied him so the Lord hath taken a little pitty on them and giuen them libertie to walke abroad in the woald and they are so conceited that all is theirs by sea and by land but alas they can not examine their title and therefore when the Lord shall come and say Giue vp thy accounts thou art no longer to bee my officer Alas what acount shall they make that haue spent all their Masters goods and haue neither in their own hands nor in the hands of another one pennie to discharge all with These men all the dayes of their liues haue been paying debts where they ought not euen like a gallant that hath a wife and companie of poore children sitting at home while he is in the Ale-house wasting his goods Now when his rent day comes he gathers in his rents comes againe vnto the ale-wife tels her hee is come to pay his debts now alas poore soule he was bound to pay no debts there but at home to his wife and children So
wicked men pay all to the deuill nothing to God and therefore because they will be thus debt-bound to the flesh to liue after it they shall be sure to die Reas Comparison with others 3. is comparison with others First wicked and profane which are extraordinarily beastly these men oftentime liue a faire life and die a quiet death and therefore if God loued them a little in both these then surely must I needs be loued of God much more Againe with the godly they are a companie of precise persons men of melancholy dispositions at peace with no men cannot liue quietly at home but they must abroad to heare sermons and yet for all this I sit still at home content with that which God sends and am as wel esteemed of my neighbours as they and why then should not I be in the fauour of God as well as they Thus dealing with their owne soules they are farre gone in a conceit that God is like vnto them and loues them most dearely therefore are sure to die in it 1. Vse reprehension first confutation of the wicked that they are of an other kind of stampe then they dreame of they conceit heauen and happines when indeede they are but one steppe from hell 2. Correction of the godly that if they trust for any fauour at the hands of wicked men they shall be deceiued for it is impossible they should doe them good except the Lord worke it out of them for they are forlorne creatures and forsaken of God 2. Vse instruction First admonition to the wicked that they bragge not too much of their prosperitie in so high a conceit of all is well with them 2. A direction to the godly to conceiue best of themselues when they haue learned the greatest humilitie to confesse that they are but dust and ashes and lesse then the least of Gods mercies This will make them mount vpon Eagles wings vnto the kingdome of heauen and the throne of glorie 3. Vse consolation First in our exaltation when we shall consider what a difference there is betwixt the true loue of God shed abroad in our hearts and that vaine conceit that we had of it in our owne thoughts Paul thought he did well and that it was an acceptable sacrifice vnto God to shed the blood of the poore Christians he was zealous for the law and surely he had no small conceit of Gods loue toward him But when the Lord had appeared vnto him and told him of his seruice he becomes of an other minde and triumphs in nothing but in Christ crucified and that with an execration God forbid now he sees the world crucified vnto himselfe and himselfe vnto the world 2. This obseruation may vouchsafe comfort in affliction that therefore the Lord doth afflict vs that we may not trust too much to our selues but truly resort vnto him that will denie vs no comfort Reason for all opinions Obs 6. No opinion so absurd but men wil haue some appearance of reason for it That God is like man is a conceit vaine enough and full of absurditie yet the hypocrite hath his reason for it because God is silent This point is cleare in all kinds of errors Atheisme which for breuitie I refer to foure heads Atheisme Idolatrie heresie prophannes Atheisme a strange opinion euen against reason it selfe and the crie of the whole world which cannot but make God the first and the last For if there be any beeing which cannot be denied then must it needs be either the first beeing or a beeing from the first for to say that there are two first beeings is false seeing that two doth alwaies presuppose one but one doth not alwaies presuppose two one may be without two but two cannot be without one therefore euery beeing wil say that God is this first that God is this one Secondly euery creature is for some next ende as all things are for man now for what next ende is man surely for God or else he is good for nothing A stately building can not be except some man haue his hand in it though I can see neuer a man about it This stately palace of the world could not be except God had shewed his power in it although wee cannot see his presence according to his essence yet see how Atheisme preuailes 1. Of God there is no cause aboue nature or fortune for into these two may all things be resolued as the first principles and therefore there is no God Tush God sees not neither is there any knowledge in the most high 2. Of creation Atheisme of his works first of creation that could not be because the Lord had no workemen to helpe him no instruments to worke by nor any matter to worke from 3. Of prouidence Againe no prouidence because bonis malè malis benè Neither any last iudgement 4. Of last iudgement because all things come a like since the fathers Neither haue we these generall Atheists alone Partiall Atheisme but also many partiall Athiests denying of his particular prouidence ouer all creatures â— Of speciall prouâ—â—ence in all creatures It is too base for the Lord to take care for smal creatures and actions of small moment because he sits like a king and therefore iudgeth the great matters of the world â— In sinne and the rest he puts ouer to angels and men nature and fortune Againe those that denie the prouidence of God ouer sinne saying hee hath a bare knowledge of it as though there were any prouidence which did not containe in it knowledge and care and they are not without reason for it God is not the author of sinne a good reason if it were not mis-applied Againe the Aramites the 1. of King 20. v. 23. 3. Of Gods vbiquitie will fight no more with Israel in the mountaines because their Gods are the Gods of the mountaines and therefore they ouercome vs but let vs fight against them in the plaine and doubtlesse wee shall ouercome them Here is an vndoubted argument that God is not euery where and therefore they might as well haue said no where Beside 2. Of his special and extraâ—â—dinary prâ—â—idence we haue more secret Atheist as some physitians which when God shewes his extraordinarie prouidence in preseruing some without food for many yeares will shew how this may be done by the losse of stomack liuer and the rest of the instruments which serue for nutrition and they further adde for the preuenting of the death of the bodie that these parts are turned in salinam substantiam which saltie substance is so farre from corrupting the body that it preserues it now for the continuance of life they adde further that the braine heart and lungs being in their naturall force giue life sence and motion by reason that breathing is from without as well as from within whereby the lungs are preserued and that the spirits vitall and animall are
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