with my heart and for my spirit to search diligently will the Lord absent himselfe for euer and will he shewe no more fauour is his mercie cleane gone for euer doth his promise faile for euermore hath God forgotten to be mercifull hath he shut vp his tender mercie in displeasure what will this doe vnto my soule surely it will prooue my death Yet I remembred thy workes meditated in them deuised with my selfe what should be the ende of them and I found thy way in the Sanctuarie whither I must ascend by faith if I meane to declare thy power among the people to wit thy redemption The waters of the red sea seeing thy power were afraid the depths trembled thou rainedst vpon Egypt and madest thy thunders to be heard the lightning lightned the world the earth trembled and shooke thus thou didst lead thy people like sheepe by the hands of Moses and Aaron so that they wanted no comfort in the midst of many waters and all because God did dispose of all their troubles Surely that God orders all things is a most admirable comfort of the faithfull and a reson that I cannot leaue vnpressed Thy little finger shall not ake a haire of thy head shall not fall to the ground without Gods disposition Psal 121.4 behold a note of admiration both to good and bad of demonstration to all that expect the mercies of the Lord and of attention to those that are too negligent and what may they all behold euen this that the keeper of Israel will neither slumber nor sleepe A keeper what is that surely to be set in some office and therefore too base for the great God of heauen to become Israels seruant if Dauid had not styled him so in the next verse I should haue beene vnwilling to haue thought it but nowe I dare say it the Lord is thy keeper and therefore O Israel thou art but as a child vnder tuition as a sheepe vnder a pastor but happie that thou art put into the hands of no gouernour saue into his that gouernes the whole world not a sheepe left vpon the mountaines without a shepheard but euen vnto him that against the fond conceit of the Aramites is the God both of the mountaines and vallies the keeper of Israel First he had Iacob in his keeping the younger brother who when he feared the strength of his brother Esau became Israel one that preuailed with God and therefore sure to preuaile with man He had stood before the lyon of the tribe of Iudah and therefore needs not blush at the face of Esau Againe all the twelue Patriarks haue gone into Egypt and their whole progeny taking the name of their father and therefore were preserued in Egypt brought out with ioy lead through the red sea protected in the wildernesse and most safely conducted into the land of Canaan and since that all spirituall Israel hath bin lead by Christ Iesus out of spirituall Egypt through the red sea of his baptisme to passe through the wildernesse of this world vnto the celestiall Canaan where they shall appeare in Sion Now beloued what is this keeper vnto Israel not onely no sleeper but also free from all slumber he neuer layes his eyes together as though he were wearie with watching Psal 34.15 The eies of the Lord are vpon the righteous and his eares are open to their cries neither hath he any neede to close them vp for it is onely proper vnto the creatures that are wearied with labouring and watching but the Lord is no more wearie in his care for the whole world then he is for one of the heires of thy head See it in his Saints hee preserued Noe in the great deluge Abraham and Lot in all their dangers Iacob could not be hurt of Esau nor Ioseph in prison Moses cannot perish in the riuer nor Israel in the yron fornace and therefore the heathen by the light of nature could paint out prouidence in Argos with an hundred eyes so that if one were at rest yet another might be waking but the Lord is totus oculus nothing but eie and therefore all comfort to them for whom he watches for good and not for euill Vse 1. Reprehension first the confutation of the wicked that thinke by their disorder to confound the Lord indeede man is confounded in many law causes and knowes not to what heades to bring some crimes that so they may be iudged but the Lord wil not misse his scope for all their confusion Secondly a correction of the godly that depend no more vpon God is God thus excellent Oh then I will neuer be from his elbowe I will keepe me to my station that so when my God shall call I may be in readinesse Vse 2. Instruction first admonition to the wicked that for shame they set something in order and leaue not all in heapes seeing the God of heauē means to visit their houses Secondly let thē be admonished to deale better with their neighbours and bandle them more gently for that must come on their skore The other vse is a direction to the godly concerning the faithful cariage of themselues in this world Let them haue as little to doe with the wicked as they can for euery secret of them shall be brought to light How would a man tremble when he knows that any person is detected for villanies with whome he had to doe be none of their receiuers for they are theeues and they will indanger euery one of the law that hath any thing to doe with them Vse 3. Consolation vnspeakable that the Lord will haue the handling of all matters first in thy necessities hast thou any wrongs offered thee be of good comfort for the Iudge is for thee hast thou any trialls be exceeding ioyfull the matter shall be caried on thy side against the face of all thy aduersaries hast thou lost any thing by theeues and wicked oppressors of the world if they now be vnknowne vnto thee thou shalt haue them then detected if thou knowest them but can get no redresse here vpon earth rest quiet thine heart the matter shall be amended and for deferring of the payment thou shalt receiue the whole with all the forfeits Secondly in thy plenty reioyce in the Lord for he orders all things to increase thy store and to giue thee thy fill of ioy Sect. 2. Of the placing of sinne Set The second argument is the setting or placing of sinne Hos 2.10 from whence it is plaine that sinne hath wholly put man out of ioynt and alas when this setting shall come he shall be so forlorne that it shall be impossible to bring his ioynts into any good frame It shall then be past time for turning the wheele of the vnderstanding for disposing the will to runne in her created course to bring the affections to good order place euerie member of the bodie to become a weapon of righteousnesse to serue uhe Lord yet there shall be a
themselues to forget Christ and his flocke who are as great and deere vnto him as the price they cost him they cannot stagger but runne like hungrie dogges with an eie only to the fleshpots and sell both themselues and their people for a morsel of bread and a messe of pottage to the deuill and haue sworne like sonnes of the earth to possesse the earth for euer and leaue heauen and the heyres thereof to God himselfe Alas poore soules faine would they haue somewhat to keepe life and soule within them and therefore as famished and starued creatures which haue for a space been pownded vp and pinfolded in a ground of barrennesse debarred from all succour and releife will suffer any thing to go downe the throat be it as bitter as gall as deadly as poison they swallow bitternesse as sugar and licke vp death as sweet hony These things God knowes are too common among vs and for these how many threats and warnings from heauen from earth from God from men from foes abroad and friends at home Ierem 9. â— Shal not I visit for these things saith the Lord or shall not my soule bee auenged on such a nation as this I will assuredly prooue my selfe to be Lord of hosts muster vp the clouds call foorth the winds cause the fire to deuoure before me Psal 50 3. and a mighty tempest to be round about me all powers in heauen and earth shall be shaken and I will take the foure corners of the world and shake out this off-scouring I will raise vp the standerd blowe the trumpet bring destruction vpon destruction death vpon death plague vpon famine sword vpon both Another sort there be that declare my ordinances against which I haue many things such are like the Ostrich Iob. 39. which haue wings feathers not like the doues to flie vnto Gods arke to bring the faithfull newes of the abating of the waters of Gods wrath they haue no oliue leaues in their mouth no Gospel of peace vnto the heires of righteousnes receiued into the arke of Gods couenant but when the time is that is when they haue gotten themselues the wings of honour they mount on high mocke the horse and his rider they leaue their egges in the earth small thanks vnto them if they be made hote in the dust it is not their owne heate but the heat of an other sunne which perhaps the Lord makes to shine vnto them but in the meane time they forget that the foole might scatter them or the wild beasts might breake them Alas howe many in their pride tread the godly vnderfeete what store of wild beasts breake into the Lords vinyard therefore it cannot be but that they shew themselus cruell vnto their young ones as they were not theirs and are without feare as if they trauailed in vaine But let me tell them for all their learning and wisdome yet while they forsake Gods heritage they are depriued of all wisedome neither hath God giuen them any part of his vnderstanding Oh therefore for the loue of God and comfort of your owne soules recal your selues before this sentence come out against you God hath a long time holden his tongue it cannot be for euer for it is most certaine that he will reprooue for these things and set them in order re-enter therefore and recouer your forsaken charges languishing and worne away for want of pasture stretching on the ground for faintnes fetching their groanes deep and their pants thicke as readie to giue ouer and yeld vp the ghost if they die it must needs be laid to your charge Ier 5.3 and for these things God will haue you arraigned hereafter O Lord are not thine eyes vpon the truth yes assuredly and therefore the harmelesse sheep that droppe away by famine of the word hath raised a lowder crie and clamour in thine cares then any man is able to make by his iust complaint in the eares of men yet O God if any place for mercie and why should we doubt of mercie with thee who art the God of mercy looke not vpon this drosse and filth but sweep them out and open the rocke of stone againe let againe sweet Iesus the waters euen the liuing waters of the word flow out and let the sauing riuers of thy Gospel runne in all the drie places of our land We see the fruitfull weedes and thornes of prophannesse and iniquirie oh giue thine husbandmen hearts to roote them out we see the wofull ruines of vertue piety oh let the builders be readie to repaire them that so to thee who art the great Shepheard and Bishop of our soules we may render an account at the dreadfull day of thine Oecumenicall visitation In the meane time thou oh God which instructest the husbandman to haue discretion Esay 28. and doest teach him to cast in wheate and by measure euerie graine teach thy seruants how to plowe vp the fallow ground of mens hearts and keep them from sowing among thornes Againe Secondly 〈◊〉 taxe all vâ—â—e formed professors as the words are specially directed against such ministers as would declare Gods ordinances and yet hate all reformation so likewise may they be applyed to euerie professor that would make a shew of godlinesse yet wholly denyes the power thereof and therefore the sentence is verie large neither can we come to make any vse of it vntil we haue cleared it by the rules of Gods wisedome which is better then mans The wit of man hath many strange inuentions Gods wisdome our direction first seene by analysis then imitated by genesis and therefore seeing I haue been so large vpon one small verse it may rather be thought to be mine inuention beside the nature of the text then that which Gods wisedome will any waies afford I will not therefore thinke it grieuous to expresse the way of mine inuention All wisedome lookes vnto God as the author analysis genesis and will acknowledge no more in man then obseruation and after that to followe God by way of imitation for the wisedom of God is as the Sunne ours as the beames no beames where the sunn hath not gone before his wisdome as the real and substantiall face ours as the reflexion or image in the glasse no image or reflexion without the presence of the bodie Gods wisedome is as the seale ours as the stampe no stampe but by the seale his wisdome is the fountaine ours the streames no streames where the fountaine is not open and sending foorth his water Let Iacobs well be stoped and he will presently complaine for want of water therefore no worke of the creature is primarie Imitation by obseruation but an imitation of Gods worke The husbandman could neuer haue pianted trees except hee had first obserued Gods plantation in the world Apelles could neuer haue painted any exquisite colours vnlesse he had taken notice of Gods most beautifull colours in nature Let it
That this may the better appeare consider three kind of thoughts the first is a direct thought and thinkes it selfe the second an indirect thought that thinkes first the thing and then it selfe the third is a corrupt thought that thinks it selfe out of it selfe the first is onely proper vnto God that knows himselfe first and in himselfe all things God lookes not out of himselfe to know any thing for all things are in him and therefore he knows himselfe directly the creatures indirectly this thought is aboue the thoughts of men and Angels Esay 55 9. as far as heauen is higher then the earth The second belongs to men and Angels in their best estate for they must first thinke the thing and then out of the thing themselues and this we call a reflexed thought as for example a man lookes his naturall face in a glasse he sees first the image of his face and then by that he knows the complexion of his reall face so a man sees Gods wisdome in his creation which beeing as a glasse 〈…〉 scit sâ— sâ—â—â—e casts vpon man the knowledge of himselfe So that man must looke himselfe out of himselfe and to know himselfe in himselfe is to labour to be like God The third thought is of corruption when a man will needs looke through his owne medium now be that lookes through his owne corruption can see nothing but corruption as a man that lookes through a red glasse sees nothing but rednes so he that will see himselfe through himselfe can see nothing but himselfe And herein we see that corruption would become a God desires to know nothing but it selfe and loue nothing better then it selfe And this is that thought which is to be conceiued in this place Gods silence must be tempered according to his appetite and their tast is so daintie that they can tast nothing but that which they themselues haue prepared nothing is sauorie which comes out of Gods kitchin dressed by his owne cookes but they will haue their own prouision and so like vnskilfull dames they put death into the pot and when they are sicke they will physick themselues vntill they haue brought themselues past all cure and then it shall be too late to crie father Abraham haue mercie vpon vs we are grieuously tormented And suppose God should then yeild them a cuppe of cold water it should not refresh them for as vpon earth they counted the kingdome of grace and goodnes a hell vnto them so questionlesse if God should let them feele the least ioy in heauen it would be a torment vnto them Their tast is alwaies an aguish tast iustice and mercie can not rellish with them and therefore they swallowe downe all things vnsauourily And this is the meaning thou thoughtest that is turned all to thine owne conceit Yet one thing more is to be added to wit that this is not the expresse thought of hypocrites for they will soone reply Lord when thought we so of thee Oh be content Iob 9 4. Amos. 4.13 God is wise in heart and able to declare vnto man what is his thought the Lord is no false expositour he iudgeth thy thoughts by thy practise in tantum scimus in quantum operamur for if thou didst not thinke thus much thou wouldst neuer haue practised it Psal 139.17 if thou hadst alwaies with Dauid cryed Lord how deere are thy thoughts vnto mee how great is the summe of them indeede I cannot count them but when I awake I am still with thee then assuredly God would neuer haue censured thee so deepely but alas thou art asleepe and thou dreamest all is well but when the Lord shall awake thy conscience and set thy sinnes before it then shalt thou cry Iust and righteous art thou O Lord but I am sinfull therefore thine own mouth shall condemne thee and thy life shall testifie sufficiently what thou thinkest Like thee A strange wonder when all the nations of the world in respect of God are nothing say they were counted as a drop of a bucket which is but a small thing to all the water contained therin yet let theÌ„ come with God vpon the balance this drop of water shall be turned into the dust of the earth and if he take away the very Isles as a little dust what shall become of this droppe of water when it is spilt vpon the earth shall it not be counted lesse then nothing euen vanitie it selfe how then should we heare this voice of an hypocrite God is like me If reason will excuse him we will plead for him Beeing in any creature is liâ—er God which iâ— the first beeing then that which is no beeing First therefore euery creature of God may say he is like God because he hath beeing therefore liker God that is beeing then that which is no beeing For God that is the first beeing will acknowledge the rest as from himselfe for the first beeing must needes giue all beeings therfore the grasse in the field prooues his creator and his creator approoues of him for the cause and the effect doe well agree but alas God neuer made an hypocrit for he is the worke of his owne hands therefore we dare not do so much for him as for the least spire of grasse that groweth out of the earth Againe 2 Man Gods image by creation man is the image of God and therefore very like God not for beeing but holines and righteousnes of beeing but alas when I looke vpon man and aske whose image and superscription doth he beare and finde that it is Adams then needes must I say giue vnto Adam that which is Adams but vnto God that which is Gods Now I find no stampe in an hypocrite but the stampe of Adam and though he hath couered himselfe with figge leaues yet God hath found him out therefore I dare not in charitie couer him Wherfore I enter a third consideration 3. of redemption for loue would couer a multitude of sinnes and find the Lord saying in the Scriptures be ye holy as I am holy If any thing will serue the turne here is matter to iustifie him for who is able with the hypocrite to thanke God that he is not as other men an extortioner vniust an adulterer but a faster twice a weeke a giuer of almes euen the tythe of all he possesseth Who dare now speake against him if the Lord had bin silent I should haue bin amazed once to haue opened my mouth in dislike of him but he is no Saint for all this glistering shew he is not purged from his sinne still is he in the gall of bitternes and the bond of iniquitie and yet the thought of his heart is not forgiuen him therefore his prayer of thanksgiuing is an abomination vnto the Lord for as yet he hath made no petition for the remission of his sinne as yet he hath not learned the first steppe to Christianitie therefore now I will
the coâ—rt of conscience First is an euill conscience it selfe that may not indure the Law to rubbe on that sore as timorous patients had rather die and rotte away then that either bitter purgation should be inwardly taken or any corasiues applied outwardly or like bankerupts hate nothing worse then to looke vpon their bookes of accounts or like the Elephant least he should see his foule great bodie muds the water that he may drinke So these in like manner had rather rot away in their sinnes then that the purging physicke of the law should be administred or the corasiues of Gods curses should be laid vpon their sores the soule bankerupt of grace may not indure to heare of the accounts and reckonings that it must make with Gods law and the bodie of sinne is so foule that he would not looke vpon it and therefore by his pleasures and pastimes he laughs sinne out of countenance but woe be vnto him when he shall be pressed of God to confesse his sinne vpon the racke of his conscience 2. is continuall liuing in darâ—nesse The second reason is the loue of darknes and the hatred of the light A man that hath a long time bin shut vp in close prison and kept from the light of the sunne when he is drawne into the open aire his eyes are so dazeled with the bright beames thereof that he cannot looke about him but desires to be in his denne againe and with the owle had rather put his head into a hole then haue the sunne shine on it his time is with the Bat to flie abroad when the night is come therefore Gods law beeing as the shining of the sunne and his life lead in darknes he will not to the light least his workes should be reprooued Thirdly 3. Negligence men are either so lasie in themselues that they will not goe to the glasse of Gods law or els they can indure no smart because the law would haue them wash and be cleane like little children though they see their spots in a glasse yet they may not indure the cold water Fourthly 4. Lusts men are not ordered by Gods law because they will attend vpon their lusts Like schoole-boies that see their foule faces yet because they are giuen to play runne away from the water so many a man by the cares of the world as of pleasure profit honour or such like cannot stay to make any vse of the beholding of themselues in Gods law Iam. 1.24 For straight way he is gone and so forgetteth what manner of person he was Our Sauiour Christ when he inuited his guests to his marriage-feast found many idle excuses returned vnto him One hath bought a farme and he must goe see it others a yoke of oxen and they must goe trie them others haue married a wife and they desire likewise to be excused Euery one hath something to doe to keepe them from God and his law it were well if they knew how faithfull reckonings make long friends and therefore it were very good not to delay the time with God for he will not be mocked Christ hath stood a long time knocking he is standing if we put off to answer he may soone be gone away from vs. We vse Christ as he was vsed in his birth no roome for him in the Inne if he please he may haue the stable and the manger and good reason for great personages and vsuall guests haue taken vp the inner roomes so deale we with our Sauiour our soules are taken vp with great personages as lords and commanders whome we cannot but obey as lord couetousnes ambition pride selfe-loue pleasure and many vsuall guests with which we haue had great custome so that Christ beeing an vnknowne guest vnto vs it may be for meere pitie we will bestow vpon him our worst roomes if he please to goe into the stable and will not vexe vs in the inner roomes of our soules he shall haue a nights lodging and we will bestow vpon him some of our refuse such as our great lords care not to meddle withall This I tell you is a strong meanes to keepe vs from Christ and his law when like slaues we will be at the command of our base affectons Fiftly disordered callings take away the ordering of sinne as what law can order our commoÌ„ beggers stage-players fidlers and such like so many a wretched calling into which men thrust themselues takes away all ordering by Gods lawe and makes them runne head-long into all shame and confusion nay further many callings from God by the wickednesse of mans heart are become exceeding sinnefull when indeede Gods callings are all happie orders for our good As for example shop-keepers they cannot liue except they sell their wares vpon the Sabbath day how should Gods lawe order these persons in the sanctification of the Sabbath for it is in vaine for that person to wash which presently after hee hath washed his hands must foule them againe so Ale wiues how should they sanctifie themselues when they are readie to serue euery filthy puddle and durtie foule it is hard to ride with an other in fowle way and not be plashed by him for one to be at the mill and not to be dusted to touch pitch and not be defiled to carrie burning coales in his bosome and escape the burning Sixt is a misconceit of the word of God and his ministers 6. Want of loâ—e that they would make him worse then he is We see a man when the glasse doth discontent him throwes it away and will not beleeue that he is so deformed and therefore that glasse shall not teach him to apparell himselfe so men deale with Gods word and his ministers as Ahab dealt with the Prophet Shall I seeke vnto him he neuer prophecied any good vnto me wherefore hast thou found me O my enemie thou art the troubler of my state and therefore shalt haue no hearing Seuenth inquirie of their companions 7. Mis information of others whether the matter be so hainous as the word of God and his ministers would haue it What is good fellowship for halfe a douzen of ale so great a matter Is playing a game or two at the cards on the Sabbath day so great an offence as nothing will pay for it but damnation Alas he surely is too precise and denies all libertie truely truely as long as one slovin inquires of another there is like to be no handsomnesse so as long as one drunkard will be resolued by another one whoor-master by another one swearer by another one beastly companion by another the law of God shall appease no tuinults among them Eigth 8. Habit of finning the habite of vndecencie hence no care to looke into the glasse he applauds himselfe in that profession would haue the world so account of him he laughs at his own foule face and this vnhandsome apparell so the habite of sinne makes men laugh at reformation Ninth
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
be laid to heart and driue vs to a better consideration of the time present Reas 2. By this meanes a prouocation to repentance Rom. 2.4 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance c. Reas 3. Because the creature shall finde nothing commendable in himselfe which he shall not see in God now silence beeing commendable in man it shall plainely appeare to bee with God the commendation of silence in man is often in the prouerbes as for example Prou. 10.19 In many words there cannot want iniquitie but he that refraineth his lips is wise 25.12 A word spoken in his place is like apples of gold with pictures of siluer 26.23 The heart of the wise guideth his mouth wisely and ad leth doctrine to his lips Therefore will the Lord be free from many words he will speake in his place and guide his mouth most wisely Reas 4. The lawe of creation Eccles. 3. a time for euerie thing and therefore that which is to the creature shall be vnto himselfe he hath a time for mercy and hee hath a time for iustice Reas 5. Because an appointed day Acts. 17.30 31. The time of this ignorance God regarded not but now hee admonisheth all men euerie where to repent because hee hath appointed a day in which he will iudge the world c. Therefore God for the time of the ignorance of the Gentiles was verie silent but now hauing made his grace shine most apparently according to his owne appointment will sleepe no more in silence but awake all by the trumpet of the Gospel and if they disobey the Gospell of our Lord Iesus Christ then shall hee shewe himselfe from heauen 2. Thess 1.7 with his mightie Angels in flaming fire rendring vengeance vnto them not for the dayes of their ignorance or miscariages in them but because they doe not knowe God and haue not obeyed his gospell then shall they bee punished with euerlasting perdition from the presence of the Lord and from the glorie of his power Vse 1. reprehension First confutation of the wicked which cry Mal. 3.14 It is in vaine to serue God and what profit is it that we haue kept his commandement and that we haue walked humbly before him we count the proud blessed euen they that worke wickednesse are set vp and they that tempt God yea they are deliuered Alas poore wretches if there were no more to condemne thee yet this were sufficient that God hath beene silent with thee Secondly correction of the godly that as yet haue not learned this lesson to imitate God in refraining their tongues from speaking against wicked men if they know their calling they may doe it but to exasperate the wicked is not alwayes necessarie nay alas they cannot refraine their tongues from speaking against their brethren when they may see plainly by this doctrine that the Lord is silent with his verie enemies Againe it reprehends all fretting at the prosperitie of the wicked Psal 77.8 yeeld God his silence and wait vpon him also all censuring is here condemned Rom. 2.1 2 3. Iam. 3. 2. Vse instruction first admonition to the wicked that they haue some consideration of the Lords mercies towards them The Sun often beating vpon the stones causeth them to haue some heat though not at the heart yet in the outward parts and therefore a shame for them if they be neuer the warmer for Gods silence the wicked are worse then little children who when they haue gotten any thing of their parents will away without either looke or legge yet if they know they will haue dutie then they doe it in such fashion that all men may see their hearts another way on their game abroad But wicked men though they haue bin often told that the Lord lookes for duty at their hands yet he shall haue none at all and surely suppose they haue so good a nature as they will take off their hatts before they sit downe to the table yet I am afraid it is more for custome then any thing els Thus a sensuall mind counteth nothing sweete but what is taken in hugger mugger without Gods allowance like some gallants thinke no venison sweet but that which is stolne fooles they are which admire the brightnesse of the sunne in the watter and neuer looke vp to the body The whelps that feed vnder the tables will fawne vpon their masters if any smite them they will presently flie at them the oxe and asse knowes their owners but wicked men are worse to God then oxen asses and dogs are to them And surely for the best of their speeches they are as I may say no better then common tearmes of holines without affection and therefore like court holy water good words but pay no debt And if at any time with Balaam they see the beautie of Gods church in the dayes of Gods silence then like hypocrits they wish as Balaam did Oh that their soules might die the death of the righteous and that their eude might be like his yet all is but a flash of lightning soone come soone gone for there is a thorne caught in their foote which hindreth their pretended iourney For this loth to depart he singeth vnto his own soule Shall I in this calme of Gods mercie loose my pleasure in this time the cost is cleere but alas to liue a godly life makes me thinke a lyon is in the way and therefore must I needs slippe my necke out of the collar And thus by their high estimation of the present they become pennie wise but pound foolish so that when they shall be taken away from this estate they come to had I wist But alas let them know for conclusion that they are worse afraid then hurt they know not that to physicke in the spring is the best time of the yeare the vomit of the soule which is the griefe of repentance shal do the most good while it pleaseth the Lord to visite them with the day of his silence Secondly here is excellent direction to the godly first to praise God Psal 136. all things must praise God why be cause his mercie endureth for euer which is repeated in euery verse and surely this may be an excellent motiue to Christians to make them full of holy affections for it is a great mercie of God to haue a large affection of well-doing when we haue good occasion thereof For God neuer ceaseth in offering occasion but we often cease in hauing affections Therefore it were an excellent thing to keepe reckoning what wo runne vpon Gods score we do it with men but alas they are hardly found which thinke how deepe they are in Gods books such ill husbands we are for our soules if I ouershoote my selfe with men that they may haue a saying of me behold an vngratefull person that will cut me at the heart but rare it is to know how I haue
may see what a wonderful hard thing it is to conuert a sinner a man may be a long hearer of the word and by hearing his mind may be furnished with knowledge with a good conceit with verie good vtterance so that he may teach and publish the Gospel and conceiue prayer and that verie well and yet this damnable imagination may lurke in his heart therfore he may not onely hereby deceiue others but euen his owne soule for so long as this thought is in his soule hee is voide of true repentance for where true repentance is there is a resolution to please God in all things Third thought touching God It is a vaine thing to worship God Iob. 21.15 he speakes it not with the mouth but in the heart Matth. 3.14 Nay Dauid Psal 73.13 had this thought in his heart now I see I am deceiued In vaine haue I worshipped God but yet this thought comes not into mans heart at all times but vpon occasion as when the godly seeth the wicked flourish Examination This thought takes great place in our hearts for goe to the poore mans family he works and toyles all day to get riches but neuer worshippeth God or calls vpon his name why so because the heart saith so I may haue wealth it is no matter whether I serue God or no. Come to the rich mans house there is nothing but eating drinking sleeping gaming and the like why so because his heart saith all is wel so I may haue my pleasure it is enough for me it is no matter for Gods worship The ordinarie man saith he will do as his ancestors haue done he hath as good a faith as the best hee will not come to sermons for they that haunt sermons most are vsually the worst disposed persons and none so bad as they If a man professe Christ in sinceritie hee is a by-word and a mocke to men Nay almost all men betake themselues to will-worship not onely the Papist Iewe and Turke but the common Protestant he comes to Church and serues God by mumbling ouer the Creede the Lords praier and the tenne Commandements thereby thinking to serue God as well as the best the cause is because this imagination taking place in the heart hindereth all good things in vs. Fourth thought is the thought of distrust and it runnes much in the mind of man God doth not regard me God will not helpe me God will not be mercifull vnto me This made an entrance to the fall of our first parents for first Eue lookes vpon the fruit and sees it to be very beautifull 2. There enters into her heart a thought of distrust viz. It may be there is no such danger in eating this fruit as the Lord faith there is and it may be God doth not regard vs. When the Israclites murmured at the waters of strife Numb 20.12 Moses was barred the Land of Canaan for this distrust for when hee smote the rocke as God had commanded him he thought in his heart God will not giue water though I strike the rocke Dauid Psa 31.23 Psal 78.2 is full of spirituall confidence but in an other place saies I thought all men were lyers Samuel the Lords Prophet hath deceiued mee now I see that Samuel spake not by the spirit of God as aprophet but by his own sense lyingly when he said that I should come vnto the kingdome of Israel Thus Dauid did not openly distrust God but Samuel as if he had not knowne Gods will but had passed beyond the bonds of his calling Matth. 14. why did Peter sinke when Christ bad him come to him on the water because his minde was troubled with the thought of distrust it may be God will not helpe me now walking vpon the sea Christ reprooues this why didst thou doubt Touching this thought two points 1. the time when it was in mans thought 2. the danger of it For the first it takes place in the time of danger temptation aduersitie sickenesse and death it troubled Iob in his affliction Iob 16. when he said God hateth me hee is myne enemie hee makes me a but Psalm 77.9 It may be God will no more haue mercie vpon me In peace Sathan tempts by presumption The dangers hereof 1. horrors of conscience and all feares and astonishments of the heart which come when the minde distrusteth 2. Desperation whereby men confidently auouch that God hath forsaken them and that he hath cut them off and that nothing remaines but death this is often in the heart of repentant sinners 3. It weakens the foundation of our saluation which stands in the certentie of Gods promises and thus it doth by weakning faith for by faith we beleeue that God is our Sauiour and that Christ shed his blood for vs in particular now this thought is cleane contrarie to faith as fire to water and where distrust preuailes there shall be no faith hence appeareth the great danger We must take heede of it Remedie and vse all meanes in the daies of our peace that it raignes not in our hearts in the daies of trouble The meanes are three 1. the preaching of the Gospel this is the especiall meanes to applie Gods mercie truly to our soules and consciences therefore a soueraigne remedie against this thought for the speach of the minister is as though God himselfe spake by vertue of the very ordinance of God if God should say to me in his owne voice my mercie belongs to the beleeuer I would surely beleeue and not doubt now whē the minister saith beleeue in God his mercie belongs to thee it is by the power of this ordinance of God as if God himselfe had said it 2. Baptisme if a Prince shall giue a man a pardon and put his name and seale to it he will neuer doubt but assure himselfe of pardon now when a man is baptized God puts the parties name in the pardon and his owne seale to the pardon of his sinnes in Christ 3. The Lords Supper wherein the bread and wine are particular pledges of Gods particular mercie to euery particular receiuer and therefore it is that euery particular man receiues for himselfe in speciall II. Point Of euill thoughts touching our neighbour To finde out what these be we must haue recourse to the commandements especially to the second Table These beeing spirituall condemne not onely wicked actions words and affections but also the wicked thoughts of man against man And they are of two sorts in the second table First thoughts without consent Secondly with consent Without consent hath the first motions and inclinations in the mind forbidden in the tenth commādement Thoughts with consent are those wherein the wil consenteth with the first motions these as they are conceiued so are they practised and are forbidden in the 6.7.8.9 Commandements 1. Thought is of dishonour against the 5. commandement the 2. of murther against the 6. the 3. of Adulterie against the 7. the 4. of theft against
pure life and he that is not this puritan shal neuer see God and let them know that the seruants of God are of the blood royal to wit Christ Iesus and therefore haue Dauids heroicall spirit durst meet them on the field and shew as good courage for a good cause as the best of them But the seruants of the Lord his faithfull ministers haue told it to the Church that her faithfull friends haue beene abused by many a Churle vnto whom they haue stood as walls of defence and therefore their affections are vp in armes against them But the Church will find cakes bottles of wine sheepe readie dressed measures of corne clusters of raisins and abundance of figs to meet all that loue her to giue them kind intertainement Bid them not regard these Nabals for as their names are so are their natures Nabals they are and folly is with them and so shall they perish for the Lord will not suffer one of them to liue that pisseth against the wall But your soules shall be bound in the bundle of life with the Lord and the soules of these your enemies shall God cast out as out of the middle of asling Thus shall euerie faithfull soule praise God that hee is preserued by the Church and therefore when they shall see that the Lord hath dealt well with them they shall be mooued to remember the Church as Dauid remembred Abigail with the best bond of loue Secondly correction of the godly that learne not to thinke basely of the thoughts of wicked men they dishonour God by them and therefore into their secrets let our soules neuer enter Vse 2. Instruction First an admonition of the wicked to shewe them that they haue alwayes false reasons for their thoughts Indeed it is true that we can no sooner haue sinne in our heads but the deuill will find a reason for it but alas when we bring it to our question it makes vs presently make a fallacian against our soules Silence beats vpon the minds of these hypocrites but alas the image in the glasse shall not looke to him from whom it was reflected Moses face shines but he sees it not so these men haue Gods sunne to shine vpon them his raine to fall vpon them but they perceiue neither Thus they become like wine vessels that sends out all the wine againe but keepes in the dregs God doth much good vnto them but they neuer thinke rightly of it for as infants new borne are kept from fire and water laid to sleepe shifted in their scapes but they knowe not who doth all this for them so God brightnesse it selfe shuts in heauen and earth yet our eye cannot looke against it no more then the batâ—e or owle at the bright beames in the firmament and therfore no maruell if wicked men after all Gods silence looke amisse therefore as the fountaine and all the water that springs out of it haue the same qualities so the heart and the thoughts words and deeds are all of the same nature if one filthy all filthie and purge one and purge all Now the fountaine in a wicked man beeing corrupt no maruell that these thoughts issue out of it Eccles. 8.11 Because sentence against an euil worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill here is the verie selfe-same conclusion God defers therefore they are fully purposed to sinne against God Let them therefore be admonished to looke better to their thoughts for they are in a miserable estate that makes euerie thing turne vnto their hurt Secondly a direction to Gods children that they learne not to thinke their owne thoughts speake their owne words or doe their owne actions but onely that which shall be approoued by God and his word and then shall their praise not be of men but of God Vse 3. Consolation First in all good wayes when I can say I haue serued God with a good conscience for that shall be the miserie of the wicked when the Lord shall say who required these things at your hands Secondly in their trouble to say with Hezekias Remember Lord how I haue walked before thee this is better then all the riches in the world or the vanities wherein he hath placed all his thoughts this shall stand by him in this world to iustifie him because God speakes for him in the ende of this world to free him from hel death and damnation because he hath built vpon the rocke and hath in his thoughts highly valued the blood of Christ to purge him from all sinne when all the rest of the world shall be accursed for that they haue put their trust in the arme of flesh 2. Tim. 4.6 7. Pauls ground of comfort when he is readie to be offered is this I haue fought the good fight of faith finished my course I haue kept the faith therefore he expects a crowne of righteousnesse this is no phansie but a grounded perswasion from his practise Sect. 4. Of awicked mans conceit of God Like thee The fourth thing is in the forme and manner of their thoughts and that is by drawing a paterne of God out of themselues to limit him by their owne limits and measure him by their own measure First for qualitie and condition the only patrone and fauourer of their courses one that did esteeme and approue most highly of all their waies Where we may see that hypocrits as proud Pharisies thinke themselues not like other men and therefore needes must they be like God himselfe not knowing that a third may be giuen to wit that they are so like themselues that a man cannot paralell them with any other They haue looked into the fountaine of Gods silence and surely like Narcissus they are fallen in loue with their owne shadow or like children they are so delighted with their image that they must needs kisse the glasse and thinke no babie like to that which they haue seene of themselues and thus like apes are gotten so farre in loue with their owne brood that with ouermuch embracing of themselues they kill all they touch and thus while they wil set as Queenes and ladies bragging they shall neuer be widowes presently the Lord brings vpon them both pouertie and widow-hood because they themselues haue pressed euerie thing they were in loue of vnto death so that being wise in their owne conceit we may be assured that there is more hope of fooles then of them and that drunkards and vile persons shall sooner inherite the kingdome of heauen then any proud person of them all the Publicans and grosse sinners shall sooner go into heauen then these Scribes and Pharisies Secondly this must yet be strained higher euen to the verie being and essence of God God must be altogether as they are extraordinary neere fellowship It was one of the greatest prerogatiues that was euer giuen to Abraham to be called the freind of God but what shall these be called
his posteritie who couenanted with God for vs as well as for himselfe for performance of obedience therefore he breaking we breake likewise by the law of inheritance he was our father we his heires he was the root of all mankind and we were in his loynes the manner is by imputation of the transgression and so consequently of blame guilt and punishment Originall sinne is conceiued in vs by our next parents and so goes a long to all posteritie bodie and soule are the excellent worke of God as if a skilfull workeman should make all the wheeles of a clocke verie artificially but being put into the hands of an vnskilfull prentice is so disorderly set together that one wheele cannot go aright so God the maker both of bodie and soule hath left them to our first parents and so consequently to our next parents to put them together who hauing lost their first standing with God are become not onely vnskilfull but also vncapable of any vertue to put together a man brought forth in the image of God for as this was onely Gods creation so must it againe be the new creation of God so that man and woman being not the causes of bodie and soule but of the procreation of a third thing riing from both may truly be said to beget a man according to their owne image and similitude Lastly it is true that euerie man shall beare his burden for actuall sinne is not conueyed in speciall but in generall so that euerie one shall answer for his owne actuall sinnes without hee followe his forefathers steps and then shall he be punished for both because he will needs haue both imputed vnto him the first by nature the second by imitation Therefore if man may see in this world thus much of Gods placing of sinne for this is but our obseruation what shal then this God of all order do when he shal not only set it forth but apply it to our hearts and consciences then shall we experimentally know the causes of all our mischeife the consequents in the guilt of conscience and the punishments both vpon soule and bodie so that that which is in this world both sinne and punishment shall be felt of vs in hell in no other regard but as punishment In this world we haue had some pleasure in sinne but in hell all shall be onely in torment the miseries of the body in this world haue vexed vs and the soule hath beene senslesse of punishment but in hell both bodie and soule shall haue exquisite sense of Gods anger wrath and vengeance and the soule shal then exceed in feeling And this is the setting of sinne in his place and order Reas 1. Because things must be separated Now methode alone is the true diuider of things and makes euerie one to rainne and hasten to his home we see how euerie creature maketh hast vntill he be come to the place in which alone he can rest sinne therefore which is frozen with many things that it ought neuer to haue touched and will not out of them because then he knowes not where to haue rest must needs beâ— disioyned els would all lie together in a confusion You see how cold congeales together water earth stickes stones and many disagreeing natures but when the fire comes it dissolueth and parteth them and maketh euerie one appeare in his nature So method finding men and their sinnes all on heapes disioynes them lets them see what is Gods what is their own But because men are blind and will see nothing God hath prepared hell fire to dissolue these frozen soules that they may see what a strange confusion they haue made of the workes of Gods hands by their owne Reas 2. Is perspicuitie and cleare knowledge The onely rule of perspicuitie is methode and therefore sinne beeing fullest of darkenesse had neede of the best helpe to make all cleare and euident especially seeing that sinne is one of the haters of light The darkenesse of the night opposeth the day and likewise the day the night wee see the morning expells the darkenesse and the appearance of the Sunne makes the shadowes of the night part away they that haue gotten themselues into holes and rockes must be pulled out off their dens by violence A theife or murtherer that hath gotten a hole fights like a beare and roares before men can drawe him into the open view of the world and he comes to Gods iudgement seat as beares vnto a stake They that haue seene villaines pulled out of their holes may marke them to look like fiends comming out of hell therfore great need of method that must cleare so hard causes as these are and bring all things vnto the light Reason 3. Iudgement which can not begiuen before euidence haue bin brought in and therfore must methode needs cleare all the bills and inditments that are to be brought in against wicked and euill doers that so iudgement may be truly and substantially deliuered Reason 4. Because of the consciences of wicked men which haue bin so long accustomed to sinne that they are so confufed that they can giue no euidence against the sinner therefore must the Lord needs vse his methode before conscience can any way assist the Lord in his iudgement Reason 5. Gods glory which must shine brightly out of all workes euen out of the workes of darkenesse which cannot be imagined without methode the glory of a stately building is not seen in the confused masse of it lying vpon the earth but when it is reared vp to the view of the whole world Reason 6. Multitude of offences now wee can doe nothing with multitudes vnlesse we bring them vnto some heads How should a iust account be taken of all sinne if the Lord should not summe them vp into some generall how should the general be prooued except the order of the specials might be seene how they were contained in the generall Reason 7. Quicke dispatch If truths were to be tryed by Syllogismes with the Lord it would be a long time before all arguments should be brought in and euery conclusion inferred Again much time would be spent in prouing of euery doubtfull proposition and great dispute might be held on this side and on that therefore the Lord will speedily finish all in an exact methode which is alwaies full of breuitie and perspicuitie Reason 8. Remembrance neither God nor man should be able to carry in mind the sinnes of the world but for methode we might wonder how the Lord should tel vs all that euer we haue done except it were for this rule of methode and man could neuer make any good account out of his broken crafie memory except the Lord by his own method should helpe him Methodus mater memoriae Vse 1. Reprehension first a confutation of the wicked that thinke as they haue done all in the darkenesse so the darknes shal couer them for euer but Psal 139.12 the darknes hideth not from
and behold that it is an euill thing and bitter that you haue forgotten the Lord your God and that his feare is not in you and if you will not know and behold then assure your selues that I will teare you in peices and there shall be none to deliuer you though you should wash your selues with nitre and take much sope yet your iniquitie shall be marked before mee so that I will neuer forget your transgression but will visit them vpon you for euer and euer in the place of easlesse and endlesse torments For my Saints in whom I delight come let vs reason together Though your sinnes were as crimsin they shall be as white as snow though they were red as scarlet yet shall they be as wooll wash you therefore make you cleane take away the euill of your works from before mine eyes cease to doe euill learne to doe well c. consent and obey that ye may eate the good things of the land for the mouth of the Lord hath spoken it he that offereth praise shall glorifie me and to him that disposeth his way aright will I shew my saluation Neither let the slanders reproches and disgraces of the world withdraw you from your honest conuersation for the world is but as a begger that while the trauailer seemes to looke vpon him cryes nothing but good your worship but as soone as his back his turned and the hope of his gain is gone conuerts his reuerence into railing his blessings into curses and good prayers into damnable execrations but I hope the honest man is neuer the worse so the world as long as we can smile on it we shall haue many good words and kind salutations but when we giue ouer to runne into the selfesame excesse of riot with them then shall we haue them speake all manner of euill of vs when the towne is on fire the bells ring out and make a strange and an vnaccustomed iangling and euery one cryes out to his neighbour for a paile of water to quench the fire withall so if any Christian be fired with a loue of God and make his houshold burne in the feruencie of the spirit the flame of this fire doth so trouble his next neighbour that euery time he heares them at their accustomed prayers or singing of psalmes he is so troubled in mind and affraid of his owne house that he cannot be quiet vntill he rings all his bels backward-way and gather together as many as he can with their pailes of water to quench this fire for alas as long as he sees or hears of this fire he is afraid least the fire of hell should kindle in his conscience and so depriue him of all his peace and quietnes that he labours to maintaine by his prophanesse and wretched liuing but whosoeuer thou art that hast gotten this fire of Gods grace into thine owne house let it burn outward if it burne thy neighbours house God shall forgiue thee I know no law against thee this I am sure of that if to conuert one to righteousnes shal cause a godly man to shine as the sun in the firmament much more if thou conuert a whole household these fires are no dangerous fires and I am afraid for want of these fires the Lord hath kindled many fires in our land within these few yeers This fire I tell you would not only quench these fires among vs but the fire of sinne within vs yea and that most fearfull fire of all the rest euen the fire of hel Christians must reserue the top of their affections for God in other obiects feare exceeds here no extrasie is high enough a man of spirit cannot brooke a sluggard in his worke and a slouth full messenger is as vinegan to the teeth and smoake to the eyes sharpnesse of wit counts dulnesse tediousnes now the Lord is all spirit and meanes thou to serue and yet not in spirit and truth the angels his swift messengers are flow and cold enough and therefore thinks thou that God will take pleasure in thy drowsieand heauie seruice men choose the forwardest deere for the game and the liueliest colt for the rod and therefore thinke not but God delights in the quickest and cheerfullest seruitors at his table Christ saies to Iudas that which thou doest doe quickely and God commanded that the necke of the consecrated asse should be broken rather then offered vp in sacrifice it was rather a curse then a blessing that Issachar should bee a strong asse now an asse is the Hierogliphick of heauines therefore their seruice was vnfit for Gods house Iudah must bee as a lyon that neuer comes without spoile and so must all the people be that Shiloh hath gathered together since that scepter of power and dignitie departed from Iudah Elisha the Prophet of the Lord is called the horsmen and chariots of Israel and so must good Christians be as a fiery chariot and a readie horse-man nay in the plurall number horsemen and chariots too strong and swift for all those that shall followe them The sluggard hee cryes a lyon is in the way but tell Sampson and Dauid so and they wil out to meete him Tell a timorous magistrate of some dangerous opposite and he will seeke to please yet let Nehemiah heare but of a Samballat and he will presently crie for shame shall such a man as I feare Tell Caleb of Anakims and he will bee so hastie as that nothing should hold him let vs goe vp at once Let Agabus bind Paul or let him heare that in euerie city bands await him and he will not long delay their expectation nay he is not onely readie for bands but death too Tell Inbentius hee must lay downe his life and before you haue spoken hee hath laid downe his cloathes Tell Luther of enemies in Wormes and he will go though all the tiles of their houses were deuils to pull him in peices Prou. 30. Agar speakes of fowre things stately in their kind Iob. 39.40.41 heares God set foorth his maiestie by the horse and Leuiathan c. to the fowre first I adde a fift comprehending and excelling them all namely the true Christian strong and bold as a lyon swift as the grey-hound in the wayes of Gods commandements as nimble as the goate to climbe the steepe and craggie rockes in this world like Ionathan and his armour bearer that crept vpon their hands and feete the sharpe rockes to fight against the Philistims Lastly victorious Kings to ouercome the world and his lusts Leuiathan laughes at the speare and the horse neight at the trumpet so these valiant champions to take the kingdome of heauen feare neither the noise of the world nor the glittering of the speare but through fire and water carrie their liues in their hands embrace stake and faggot say to father and mother I knowe you not to carnall counsellers and friendly enemies get you behind me Satan surely if Christians were not some admirable
nothing but deceit nature is so farre spent within that he speakes against his brother and the bowels of pittie and compassion are so eaten vp that he slaundereth his owne mothers sonne therfore it cannot bee but that the criticall day should bee most dangerous That I lie not 1 Iudgement 2 Day 3 Symptomes 4 Cure see the sentence of the Lord most plainely vnfolding it v. 21. in the iudgement in the day in the Symptomes in the cure The iudgement these things hast thou done the day I held my tongue the Symptomes thou thoughtest I was like thee the cure I will reprooue thee and set them in order before thee The crysis or iudgement is most exact first in the cause of his disease these things profanation adulterie theeuerie euill speaking slaunder deceit causes sufficient to destroy the soundest temper Secondly in the subiect thou God is not deceiued of the principall part and member that suffers actionem laesam it is an hypocrite euen poisoned at the verie heart The third crisis is in the effect done a perfect concoction of the disease and therefore presently to be purged As the crisis is very manifest Daâ— so the day is not the seauenth day since the disease tooke him but seauen twice told nay I dare bee bold to say seuentie times seauen times Matth. 18.22 for he that taught Peter Matth. 18.22 not to forgiue seuen times but vnto seauenty times seuen times hath practised the same and therefore doublesse the hypocrite hath often been visited of the Lord in hope of amendement These things hast thou done was no false iudgment and I held my tongue was no few daies of triall Now for the third the Symptomes of his discase Symptomes what can more sensibly be perceiued First his pulse shewes the temper of his heart thou thoughtest a weake pulse shewing the decay of the spirits neither reason nor grace but a meere dreame of his weake phantasie Let vs handle his pulse and we shall find in it all mortall and deadly signes Pulsus intermittens First it intermits shewing his soule to bee so burdened with sinne that it cannot strike one good stroke suppose there were a motion to goodnesse as to declare Gods ordinances take his couenant into his mouth yet his vngodly heart and profane life strike all dead The next pulse to this Caprizanâ— is a skipping or capring pulse a plaine signe that his heart is vnequall by reason of the smoakie excrements of vanity and pleasure Date â—uam verbo which push his heart this way and that way and therefore as he intermits all good so he is skipping and capring in his impietie for what a proud thought is gotten into him that hee is like God But a third pulse followes this Vndosus and that is swelling full of waues and surges Vermiculans tossing him to this vanitie and that vanitie but alas all is but as the rowling of a worme not able to get vp the head but still sticking it in the ground vntill God tread on them by his iudgement and then would they faine lift vp the head to heauen Formicaus call vpon God offer sacrifice c. but alas all this creeping is so soft and dainty as though their spirits were a company of antes creeping vnder the hand of their confidence and may be makes them smart a little with the feeling of the venome of their sinne but as yet they haue not learned the thing that God requireth Micah 6.8 Surely to do iustly and loue mercy and to humble themselues to walke with their God Hence followes a sixt pulse which they call minute Myurus so small that it can scarse be felt not able to extend to the outward props of their confidence but they sinke downe as readie to giue vp the ghost for feare of Gods vengeance And then comes the last pulse which wee call trembling Tremulus alwaies expecting when death will giue the heart his deadly blow And these bee the symptomes of his heart which God alone was able to feele and discouer and therefore tells him thou thoughtest The second principall Symptome is Actio laesa actio laesa the action annoied in these words to make God like himselfe a strange imagination that hath so besotted his senses that nothing can please him but meere idolatrie a wrong sense of God and a wandring motion from God therefore as in the bodie the losse of the action is either of animall or naturall forces naturall as the losse of stomacke hurt of the liuer obstruction of the veines oppression of the heart swelling of the splen convulsion of the sinewes consumption of the lunges c. animall actions are sense and motion the hurt whereof is either priuation diminution or deprauation as in the eie 〈…〉 blindnesse is the priuation dulnesse of sight the diminution and wrong apprehension the deprauation in the hearing deafenes the priuation difficultie in hearing or hardnesse of hearing the diminution the glowing of the eares the deprauation so in feeling tasting smelling c. This may most fitly be applyed First Application â— the similionâ—â— he is shroudly wounded in his very natural actions he suffers the dart to strike through his liuer by his adulterie his heart by his consent vnto theeuerie he hath lost his breath by running with them his tast by participation his mouth hath suffered a strange convulsion all the sinewes haue drawne it awry the lips are the doores of euill the tongue the forge of deceit both of them are set to speake against his brother and slander his mothers sonne all the passages of goodnes are filled vp with obstructions there is no way to the hands for the workes of charitie to the feete to runne in the pathes of righteousnesse euerie member is decaied and wholly put out of ioynt if he eate hee is giuen to gluttonie if hee drinke to surfet with drunkennesse if he sleepe to become a sluggard c. for his spirituall senses he hath no eye to see withall no care to heare withall he sauours not the things of the spirit he hath no feeling of his sinne nor the loue of God he can tast none of the meanes of his saluation his phantasie is possessed with dreams of peace and welfare his vnderstanding is taken with a spirituall madnesse and his memorie with a forgetful Lethargie euen of his owne name that he tooke in his baptisme for he neuer remembers what was therein promised vnto God and for motion he is starke dead can neither mooue hand nor foote nay alas his sickenes is surely vnto death for the disease hath so wounded him that he cannot perceiue any thing amisse his fancie workes so strongly that God onely must be imagined to be like him and therefore the action is a plaine Symptome that all is not well with him and surely there needs no further inspection his water is cast already and the prescript
is a fearefull receipt worse then pils of hierapicra or any extreame purgation it is Take him bind him hand and foote and cast him into hell fire where shall be weeping and gnashing of teeth for euer Yet let vs see the cure that the Lord prescribes in this place and first How God meets 〈…〉 if any make the question whether curatio debetur Symptomati I answer No for it is a rule that the physicke must be applyed to the cause not to the effect yet with the Lord iudgement is as sure in the effect as the cause for hee cannot be deceiued he brings vs to the knowlege of the disease by the Symptomes but he himselfe first sees the cause and therefore he discouers the hypocrite from the very fountaine thou thoughtest and also tells vs the action of his thought to make God like himselfe Yet if God should aske his patient whether hee felt this thought in himselfe or no I am perswaded he would most impudently denie it yet if he had any eye but to looke on his practise hee should soone conceiue his thought to be no better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wicked men 〈◊〉 so senceles 〈◊〉 nothing wil make theÌ„ feele 〈…〉 But the disease is desperate therfore what remedies will the Lord vse the Apothecaries shoppe can afoard him none therefore questionlesse that course is to be taken that men vse to take with gangrens to cauterize and burne them to the quicke euen so the Lord must deale with all hypocrites for they haue suffered the disease to runne so long that nothing can helpe it but a hote yron And for this purpose the Lord hath two First hee will reprooue him this yron shall try and search him to the quicke but alas if God will handle this yron euen to sift out one that is rotten at the heart when shall the yron cease burning all must be burnt away and if that were so then happie were the hypocrite for then should he be without all sense and feeling but alas better had he been if he had neuer been born then that the Lord should take a second yron into his hand and that is after the searching of the sore should burne them in the very consciences by setting their sinnes in order before the eye of the soule Conscience most apprehensiue which is most quicke in sense and feeling But let vs descend from the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider who this Thou is that the Lord will thus handle Hee is plainely described from the 16. verse to my text First and principally hee is such an one as wil become a publike teacher of his law and couenant but because this description may well agree to any professour vnreformed I will vnderstand it of all vnreformed professours that will needs make a shew of godlinesse but hate to bee reformed by denying the power thereof in their life and conuersation and therefore my text wil taxe many an one Yet before I come to the speciall explication of the words I cannot but a little shew myaffection to our distressed congregations that are full of these ministers that will haue to doe with Gods ordinances and talke of his couenants and yet hate all reformation often haue our ignorant scandalous and negligent ministers been warned to beware of their callings and know what they meddle withall God is not mocked neither euer will he suffer the malice of the deuill to rage in these persons against his little ones for alas what haue they done I knowe not what arrowe might more deepely perice them then this fearefull sentence of the Lord which neuer ceaseth cutting and wounding vntill it come at the verie conscience The best shast that Gods archers may vse for the battels of the Lord is alwaies to bee drawne out of Gods armorie framed by the hands and skill of himselfe and his owne workemen fit to make the manof God absolute and perfect 2. Timoth 3.17 vnto all good workes and blessed is the man that hath his quiuer full of them I know no arrowe that is able to dart and enter through euen vnto the diuiding asunder of the soule and spirit Hebr. 4.12 of the ioynts and marrowe and lay open the verie thoughts and the intents of the heart as the arrowes of Gods quiuer and therefore the word of God deals most roundly with hppocrites in this place sparing neither sinne nor person these things and thou euen thou that takest vpon thee to declare my ordinances and will haue my couenant in thy mouth I tell thee this shall neuer cloake thy sinne seeing thou hatest to bee reformed It is a case lamentable These things first caxe all vn 〈◊〉 miâ—isters deseruing the bowels of all Christian pitie and compassion and able to cause the teares of sorrowe to gush out and streame down the face of a man who is not frozen too hard in securitie and vncharitable carelesnesse when he shal but lift vp his eyes and see the wasts and desolations of so many distressed soules pined and consumed to the bone for lacke of Gods sustenance the bread of life the word of God the onely preseruatiue of the soule The cause of all this is because the very trash and rif-raf of our nation haue laide their sacrilegious hands on the Lords arke vnreuerently entred with shooes and all into his temple taken his vndefiled testimonies into their defiled mouth disgraced defaced and defamed the glorie and maiestie of diuine rites and mysteries Alas is the Church of God so destitute of labourers must Christ needes for their sakes call againe from the net the receit of custome and other trades such men as after a nights sleepe or an houres traunce are made able to turne the book of God declare his ordinances and mannage the keyes of heauen 〈◊〉 13 5. but my friend be not deceiued awake out of sleepe and dreame no more confesse I am no Prophet I am no husbandman for man taught mee to bee an heardman from my youth vp If any man aske thee what are these wounds in thine hands answer willingly thus was I wounded in the house of my friends do it quickely least the Lord wound thee in thy conscience when he shall tell thee these things hast thou done and these things will I set before thine eies If God hath said Arise ô sword vpon my shepheard and him that is my fellowe what then will he doe vnto thee smite thee deadly that his sheepe be no more scattered and that he may turne his hand from his little ones for alas what haue they done O therfore get with speed from the Lords house if thou be a cleauer to thy wedge and axe if a husbandman to the plough and share horse and harrow But in vaine doe I complaine for hard hearted men haue so flinted their foreheads seared and sealed vp their minds and consciences in all impietie as they haue made a league and bound