and effectually drawne to the practise of godlines so that we can say vnto our soules Surely this is a good way it hath beene prosperous vnto the end to all those that followed it and all those that enter into it shall endure vnto the end Heb. 13. 7. and if any aduersitie or tribulation happeneth vnto vs yet wee shall bee of good comfort and imboldned for God will then be with vs his Rod and his Staffe shall comfort vs Psal 23 4. 5. The second is that wee are also by the aforesayd considerations made very prouident learned and wise for that by those thinges that are past and which wee haue well considered of and beheld how they were done we learne to know and find out what will follow vpon and proceed from such such the like actions and what good or euill we are to expect if we doe such and such things and so we obtaine the gift of Approbation Phil. 1. 9. and become wise as the children of Israell were to counsell our selues and others what at other times is best to bee done or not to be done 1. Chro. 12. 33. as for example wee haue in former times found that vppon Masse dayes and other Papisticall feast dayes much hurt hath beene done by drunkennesse fighting quarelling and other mildemeanors which for the time to come we thereby learne to be warie of and are warned to shunne them vpon other masse dayes and to withdraw our selues and others from them wee are also taught that the healths which are drunke in signe oâ— loue haue caused much trouble at feasts and banquets and induced great inconueniences and therefore we learne to shunne them and as horne Beasts to banish them out of our feasts Exod. 21. 28. 29. 30. And thus by meanes of the aforesaid declarations Gods grace helping vs we learne how to guide and carrie ourselues in these wicked and dangerous dayes that are so full of inducements stopps stumbling blockes and offences holily and safely into the way of peace and therby daily fit and further ourselues in our iourney towardes Gods kingdome in heauen the place that we aspire vnto The third is that we are likewise by the aforesaid considerations made alwayes prompt and readie in all the things aforesaid and in all other things that belong to a spirituall life and the seruice of the most high God to direct our selues to goe forward therein with all boldnesse confidence and spirituall strength For touching boldnesse and courage when by experience with Dauid we haue found that Gods word and workes agree so well together strengthen so much one the other and keepe so friendly and fast the one to the other We are not affraid to speake thereof before Kings and Princes when neede requireth Psal 119. 46. Yea then with all boldnesse we will vphold defend and aduance Gods cause being well assured that maintaining the same wee shall not be ashamed thereby Secondly we shall also doe it with confidence of heart not as those that heare of it onely by report but that by our owne experience and good knowledge speake and further that which we doe The Apostle witnesseth that being confident in the feare of the Lord hee moued many to the like confidence 2 Cor. 1. 10. And it is strange to consider how certainly they haue spoken of heauen of hell of the comfort of the holy Ghost of guiltinesse of Conscience of the joy of the godly and of the hellish liues of the vngodly that haue noted and marked such things and haue found them true by experience in themselues or in others lastly wee shall also doe all this with strength and that not in this regard onely because doing it with boldnesse and confidence we shall thereby the more forciblie worke vpon mens mindes but further also in that being holpen by the aforesaid experience we shal be able the more fitly to apply the places of holy Scripture to the vnderstanding of those wee shall haue occasion to deale with whereby they may the better perceiue and know that God speaketh by vs and may thereby be moued to fall downe on their knees and honor God 1 Cor. 14. 24. 25. CHAP. XX. The conclusion of all wherein is shewed that we must onely refer our selues vnto God and not forsake a good cause because it seemeth not to goe forward as we wish it should BY all that hath formerly beene sayd we may also learne to be contented with that condition state and manner of life whether it be prosperous or not prosperous or whatsoeuer it be that the Lord shall be pleased to allot vnto vs and to expect a good end and issue thereof For by that which we haue before shewed wee may plainely see and perceiue that wee are not wise enough to rule and gouerne our selues that wee haue not earnestly sought the same but refused it which we now wish that wee had obtained yea that often times with might and maine wee haue sought to put that from vs which afterward wee haue found to be very needfull and necessary for vs and might haue done vs much good and that the Lord our God hath alwayes much better directed our cause then we could either deuise or had power to conceiue yea and that in our greatest troubles a blessing hath beene cast thereupon and that wee haue beene so carelesse and heedles thereof that it was our owne faults that wee perceiued it no sooner but rather that our hearts for a tyme haue in a manner beene ouercome with griefe and heauinesse Againe thus may we be also comforted in all tribulations and aduersities when by our owne experience our soules are able to set before themselues the gracious care which our Lord God hath alwayes had of those that are his people in all their necessities and although matters seeme to be prolonged and our deliuerance to bee delayed yet we must not doubt thereof for we haue learned by the former considerations that the Lord is wont oftentimes to goe round about and to fetch matters a farre off in the comforting and helping of his people that so hee may haue the more honour and may minister more cause of comfort to his Children when vnexpectedly hee helpeth them and by one meanes or other vnlooked for procureth their deliuerance as it euidently appeared in the Children of Israels cause in Hammons tyme as also in Iosephs Dauids and others causes whom he intended to exalt and yet daily in many accidents that befall Gods children in this age yea and in our owne affayres for how often haue wee also before this tyme beene layd in the mire to the very knees and ell-bowes and trod vnder feete by proud persons and yet at the last hath the Lord lifted vp our heads and hath made vs a free people as at this day it appeareth So that in this respect when it seemeth to goe against vs wee may speake of the Lord our God vnto our soules as Naomi said to Ruth of Boaz
man to whom he sendeth the same Page 47. Chapter 12. That all worldly crosses and tribulations are not a shew or signe that God will refuse that man to whom hee sendeth them Page 50. Chapter 13. That we cannot measure the state of men in regard of God by wealth or pouertie by prosperitie or aduersitie that befalleth them in this world Page 54. Chapter 14. That by all that hath beene said and shewed before wee must learne to liue in the true feare of God and sincere holinesse and more and more practise the same Page 65. Chapter 15. How we may profit by all the workes of God which he doth vnto vs and other men in this world Page 69. Chapter 16. Of the distinct knowledge of these things which God in his word touching the gouernment of this world hath manifested vnto vs being very fit and necessary for the drawing of spirituall profit from the workes of God wrought here among men Page 72. Chapter 17. Of the diligent obseruation of all Gods workes among the Children of men needfull for the drawing of spirituall profit out of Gods workes among vs. Page 76. Chapter 18. How we must compare that which God doth in this world with that which he hath set downe in his Word that we may draw some good fruit from the workes of God for our comfort Page 79. Chapter 19. Of the seuer all fruites that spring from the searching into and finding out of Gods truth and certaintie declared vnto vs in his word and in his workes Page 83. Chapter 20. The conclusion of all wherein is shewed that wee must onely refer our selues vnto God and not forsake a good cause because it seemeth not to goe forward as wee wish it should Page 92. THE BALLANCE OF THE SANCTVARY SHEWING HOW WEE MVST BEHAVE OVR SELVES When we see and behold the people of GOD in miserie and oppression vnder the tyranny of their ENEMIES CHAP. 1. An Introduction to the Discourse of the Doctrine handled in the Treatise MAny men beholding the prosperity of the vngodly and the enemies of the Gospell and perceiuing with what violence and crueltie they oppresse those that fight for and striue to defend the truth are thereby more hardned and become crueller euen in the highest degree And some of them thereupon take occasion with the foole to say in their hearts There is no God Psal 14. 1. Making account that those who most trust and relie vpon God are least regarded of God others take occasion to murmur against God because he ruleth not neither directeth things here on earth according to their wills and desires and with the Israelites say in their hearts The way of the Lord is not equall Ezech. 18. 25. And others there are who begin thereupon to suspect and call in question the truth of Gods word yea to forsake it to reiect it and to cleaue vnto lies saying with Gedeon though in another sence If the Lord be with vs why then is all this befallen vs Iudg. 6. 13. Therein doing and yet they will be esteemed Christians like certaine blind Indians whereof we read who when at any time they are ouerthrowne and destroyed by their enemies are wont to pray vnto and call vpon the Sunne for pardon and forgiuenesse and to acknowledge the cause of their proceedings to be vniust And all this hapneth vnto these blind men by the iust iudgement of God because they refuse to take paynes and to spend some time to read and looke into Gods booke which he himselfe hath made touching the proceedings and course that he hath determined to vse hold with the Children of men here on earth For if they had done so they should soone see and know That there is not any thing done here in the world nor that happneth vnto the people of God which God himselfe hath not foreshewed should come to passe and which with his owne hand long before he set downe in the seuerall Register of those things that are to fall out in the world that when they come to passe wee might know and vnderstand that he had foretold it vnto vs Deut. 31. 19. Iere. 16. 4. Therefore in all such accidents and occasions we must with the Psalmist goe into the Sanctuary of God Psal 73. 17. that in the true Ballance of the Sanctuary which is Gods word diligently pondering and examining all the tribulations troubles and miseries that happen to Gods people wee may truely iudge and aright conceiue therof and so we may continue sincere and without offence till the day of Christ Phillip 1. 10. For it is written Great peace haue they which loue thy Law and nothing shall offend them Psal 119. 165. And this in the Treatise following wee will endeuour so to declare that whosoeuer he bee that readeth and marketh the same with a true and vpright heart he may surely effectually find that to be true which the Prophet witnesseth where he sayth that the wayes of the Lord are right and the iust shall walke in them but the transgressors shall fall therein Hos 14. 9. CHAP. II. That the outward and externall euents of this life happen and fall out almost and in a manner alike both vnto the godly and vngodly SALOMON sayth all things come alike to all there is one euent to the righteous and to the wicked to the good and to the cleane and to the vncleane to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an oath Eccl. 9. 2. And to the same end where the Scripture in one place sayth many sorrowes shall be to the wicked Psal 32. 10. in another place it sayth many are the afflictions of the righteous Psal 34. 19. This Iob alledged to his friends who therewith concluded vpon and by the miseries and troubles that had hapned vnto him that he was hated of God Arguing that wee cannot truely iudge of the good will and fauour of God towards men here on earth nor yet of their state in regard of God by that which hapneth vnto them in this transitorie world because that the Lord as Elihu acknowledgeth giueth no account of any of his matters Iob 33. 13. and dealeth most wonderfully with the children of men sometime in one manner sometime in another obseruing no certaine methode and yet doth all thinges righteously yet as it is testified vnto vs that it fareth with the righteous euen as with the wicked and with the sinner as the godly man so it is not to bee vnderstood as if euery godly and euery vngodly man should haue alwaies one and the same portion and state of weale and woe heere in this world for that many godly men heere on earth are subiect to great afflictions and many godlesse men liue in abundance of pleasures and so on the contrarie But the meaning thereof is this that weale and woe shall not onely bee incident to the wicked crew or vnto
of men and wholly vnsearchable He hath his wayes in the Seas Psalm 77. 19. And his footsteps are not knowne and his waies past finding out There is no wisedome nor vnderstanding nor counsell against the Lord Prou. 21. 30. Our goodnesse extendeth not to him Psalm 16. 2. Neither can our wickednesse hurt him Iob. 35. 6. 7. 8. Therefore it fareth so with the workes of God that whatsoeuer God doth it shall bee for euer nothing can be put to it nor any thing taken from it Eccles 3. 14 in such manner as experience teacheth that although those that are most diligent and carefull in their affayres goe forward therewith yet many times euen the most diligent and carefull men faile and are crost in their proceedings so that we may well say with Salomon I returned and saw vnder the Sunne that the race is not to the swift nor the battaile to the strong neither yet bread to the wise nor yet riches to men of vnderstanding nor yet fauour to men of skill but time and chance happeneth to them all Eccles 9. 11. And therefore consider wee the time and the chance which God the Lord hath onely reserued to himselfe Acts 1. 7. so that it dependeth wholly on him ⸪ CHAP. IIII. Why God so ordereth his workes as wee thinke here in this world that in a manner they follow of necessitie and ruleth in such sort that it is commonly and ordinarily found that man by his owne wisedome or power can deither adde thereunto nor diminish any thing from them SALOMON expresly setteth downe vnto vs that God so ordereth his workes and heauenly prouidence to the end that men should feare him Whatsoeuer God doth it shall be for euer nothing can be put to it nor any thing taken from it and God doth it that men should feare him Eccles 3. 14. That is that men should not forsake him nor dispise his workes neither yet cleaue vnto nor depend vpon any man but onely vpon God That the wise man may not glory in his wisedome nor the mightie man in his strength nor the rich man in his riches but that hee that glorieth glorie in this that hee vnderstandeth and knoweth that God is the Lord which exerciseth louing kindnesse iudgement and righteousnesse on earth Ieremie 9. 23. 24. By that which before hath been said touching the admirable and strange workes of GOD wrought and brought to passe among the children of men We are taught first not to trust vpon or vnto our owne wisedome diligence beautie strength friends riches nor any other terrestriall thing whatsoeuer it may bee which yet are many times esteemed to bee fit and necessarie for the bringing of worldly matters to passe and to further our proiects but onely to feare the Lord our God and to remember that hee holdeth a greater hand ouer vs then all those things doe Eccles 5. 8. Secondly before and aboue all things to attend to his good will and pleasure touching the euent thereof as much as in vs lieth and as much as possibly we may in all the meanes and wayes which God setteth before vs and which he will haue the children of men to vse and whereby also he commonly vseth to prosper their actions and to blesse them And herein wee must the rather be specially carefull for that the peruerse children of men who by nature are wickedly bent vse to draw another conclusion from this point of doctrine that all things do in such manner depend on God for they conclude not from therice that therefore aboue all things they must onely depend vpon the Lord their God but on the contrary that they need not therefore refraine from euill doing but that they may still follow after their owne lusts and take their pleasures as long as they can They take likewise further occasion thereby to walke most carelesly and dissolutely here on earth with more greedinesse to commit sinne and wickednesse and desperately to enter into all kind of mischiefe reasoning thus with themselues and saying How can I helpe it seeing all dependeth vpon God my resolution is therefore to lay hold on the time and to take my pleasure while I may Whereas on the contrary they ought rather to learne much more to feare the Lord and call to mind and say that seeing all dependeth on God hew much ought I to feare that God who onely can do good or euill vnto me Yea so would they both thinke and doe if they beleeued that this wonderfull God is also a good God But doing other-wayes they shew thereby that they sollow the nature and steps of the Deuill that expecteth no good from the hands of God This conceite of the vngodly must bee cleane banished from vs and we must remember that all things depend vpon God and therefore so vse the meanes that before aboue all things wee seeke and labor to haue God on our side in euery thing that we doe We must also feare him in such manner that we must hold and esteeme all that God doth to be good right and well done although we cannot see nor perceiue the cause or the reason of his actions A Childe seeth his Father doe many things in the house whereof hee cannot conceiue the reason and yet neuerthelesse he reapeth benefit and fareth the better thereby So must we also 〈◊〉 and often times thinke with our selues thaâ— Gods thoughts are not our thoughts nor our wayes hiâ— wâ—â—es for as the heauens are higher then the earth so his wayes are higher then ours and his thoughts then our thoughts Esa 55. 8. 9. And consequently that although Gods wayes vnto fleshly men seeme not to be right yet we must not with the Israelites say the way of the Lord is not equall Ezech. 18. 25. Nay although God suffer the vngodly to liue in great wealth prosperitie and pleasure here in this world and on the contrary maketh the godly to turne his backe vpon the enemie letting them that hate them spoyle them giuing them like sheepe appoynted for meate and scattereth them among the Heathen selleth them for nothing and doth not increase his wealth by their price maketh them a reproch to their neighbours a scorne a derision to them that are about them maketh them a by-word among the Heathen a shaking of the head among the people so that their confusion is continually before them and the shame of their faces doth couer them for the voices of those that reproch and blaspheme them by reason of the enemie and reuenger Psal 44. 10. c. Yet we must thinke well of the wayes of God must not murmur against him nor say that hee hath wrought iniquitie Iob 36. 23. Neither must we by any meanes thinke or conceiue That God should doe wickednesse or that he should commit iniquitie Iob 34. 10. or that the Iudge of all the earth should not iudge right Gen. 18. 25. or that the wise God that giueth the labourer wisedome to plow his Land
religion by meanes whereof many times they doe not follow the same so earnestly as they should and is conuenient to be done and that as they march in battaile against their enemies they are not warie according to the counsell of the Lord to keepe themselues from euery wicked thing Deut. 23. 9. it happeneth that God who is more specially iealous ouer his people and is wont to visit their offences home in their houses Amos 3. 2. For that cause many times suffereth them to be ouerthrowne in a cause which otherwise is good as it happened twise to the children of Israel fighting against the Beniamites Iudg. 20. Now when any such thing happeneth the people of God vpon that occasion must not doubt of or call their religion into question but they must looke into their own proceedings in that action touching the defence of their religion in a good cause and thereby take occasion to inquire what thing either in generall or particular hath beene done among them in their proceedings that might displease God in regard whereof hee hath so crost them and hauing found it out humble themselues before God and amend their faults And if in that case they cannot finde any thing which they may conceiue to be the cause of their ouerthrow then they must ascribe the same vnto Gods wonderfull prouidence which is not to bee comprehended by vs but must by euery man with all humilitie and submission bee accepted and well thought of Iob 13. 23. 24. Iob 24. Thus the word of God teacheth vs how to iudge of those tribulations and that prosperitie that befalleth the sonnes of men which if some worldly wise men would looke well into they would not so vnaduisedly scoffe at the actions of Gods children who when they haue had a glorious victorie ouer their enemies therevpon conclude not that their cause was good which the other in their wrong iudgement doubt of but that God hath graciously holpen them in their good cause and hauing receiued any ouerthrow thence conclude that the Lord for their sinnes thereby humbleth them and that by such hard blowes he would awake and rouze them vp not to make them imagine that their good cause is bad but to mooue them to amend their sinfull liues that they may not thereby hinder their good cause and to cause them in all occurrents to depend vpon the truth and when they prosper to giue God the Lord the honour and glory and when they are ouerthrowne and punished to ascribe the fault thereof to themselues this I say no worldling would scoffe at as they vnaduisedly doe if they had learned this infallible truth of God Which neuerthelesse is true that is that by the knowledge of the seuerall chances that happen vnto the children of men wee must measure the meaning and intent of God in sending prosperitie and aduersitie vnto men for it is true that Gods children as wee finde in the holy word of God alwayes praised the Lord when they had the victorie ouer their enemies as Dauid saith Lord I know that thou louest mee in that thou hast not deliuered me into the handes of mine enemies nor giuen them occasion to triumph ouer me Psal 41. 11. And againe humbled themselues for their sins when they were ouerthrowne Lament 3. 39. not once in regard thereof making any doubt of their religion or imagining that Idolatry had iustly gotten the vpper hand against the true seruice of God Besides this we must further know that the thinges of this world haue not their issue and effect alwayes according to their owne nature and properties but as the Lord who ruleth them all pleaseth to order them By meanes whereof it falleth out that aduersitie which of it selfe is hurtfull yet procureth great good to the godly and that prosperitie which of it selfe is pleasing doth yet bring great hurt to the vngodly And hereby it commeth to passe that all things worke together for the good of them that feare God Rom. 8. 28. And on the other side that all things worke together for the worst to them that hate God in regard that their mindes and consciences also are vncleane and accursed Tit. 1. 15. Let an vngodly man be aduanced and set aboue all his other neighbours he will become proud and insolent and ouer-throw himselfe thereby Againe let a godly man haue any tribulation befall him hee will humble himselfe and become better thereby and so to the pure all things are pure but vnto them that are defiled nothing is pure or profitable Tit. 1. 15. And this proceedeth from hence that the godly on the one side are a godly plant and a heauenly branch hauing so great and admirable a power in it that the man that is godly is so framed by Gods grace that whatsoeuer hapneth vnto him or is layd vpon him how troublesome aduerse hurtfull or mischieuous soeuer it be of it selfe by nature is turned to the best vnto him and to his good and prosperitie for Godlinesse is profitable to all things hauing promises of the life that now is and of that which is to come 1. Tim. 4. 8. And on the other side the vngodly being a plant of he Deuill and a branch of hell hath so venimous a stalke and so poysonfull a nature that the man who is rooted therein and will not be brought to leaue and abandon it but still keepeth it by him it is certaine that whatsoeuer happeneth vnto him how good profitable and beneficiall soeuer it be by nature it turneth to his hurt and destruction in such manner that euen the pleasing and sweet sauour thereof is contrary vnto him and is with him the sauour of death vnto death And whereas the godly sauour life euerlasting in Christ and eternall saluation The vngodly sauour nothing but death in Christ and euerlasting condemnation 2. Cor. 2 16. Hence it euidently appeareth that by outward things which happen vnto men wee must not by any meanes measure nor iudge their state to God-ward at the first dash but on the contrary by their state to God-wardes iudge what we are to conceiue of the outward thinges that happen vnto and fall vpon them By this that hath beene said may many men learne to reforme their erronious opinions and not those only of whom we spake in the eleuenth Chapter who are wont to take occasion by their outward prosperitie to boast themselues of their actions and are perswaded that both they and their actions please God well because outwardly they haue wealth and prosperitie whereas they should not iudge their state in regard of God by their outward prosperitie but their prosperitie by their state But others also that are perswaded and imagine that all men when soeuer any trouble or aduersitie falleth on them and that they are many wayes molested as stricken sicke on their beds or troubled by their enemies are wont thereupon to flatter and sooth vp themselues and to grow thereby into some good perswasion that hereafter
Sit still my daughter vntill thou know how the matter will fall out for the Lord will not be at rest vntill he haue brought it to a good end Ruth 3. 18. And we must learne with all patience and quietnesse of minde to commend all our affayres to God as we see that the Lord Iesus Christ did who in the greatest dangers and those that seemed to be most preiudiciall to Gods cause was still and quiet and committed the matter vnto God that iudgeth righteously as when he was tolde that Herod the King had cut of the head of Iohn his forerunner a cruell deed and such a one as seemeed to be very preiudiciall to Gods cause he put it vp peaceably suffered it to goe on tooke care for himselfe and his Disciples and the better to secure them to get out of cruell Herods handes went apart into another place but proceeded still in his vocation and the worke which his heauenly Father had appoynted him to doe And thus beeing holpen by the consideration aforesayde and the experience which thereby wee haue reaped to the comfort and consolation of our heartes in all troubles and oppressions wee may alwayes bee assured of this that all the troubles that be fall the children of God is vnto them as the trouble of Ioseph as the holy Scripture calleth it that is such manner of trouble as whereby great ioy prosperitie and great promotion is layd vp in store for them For wee knowe all right well that all the miseries and troubles that fell vpon Ioseph all the misfortunes and tribulations that for a time hapned vnto him the hatred of his brethren against him their selling of him his bondage his false accusation of adultery by Potiphers wife imposed on him and his wrongfull imprisonment that followed there upon that all these things did altogether worke for and procure Iosephs good Rom. 8. 28. and did altogether strengthen him and was a great furtherance of his promotion and aduancement as wee may reade in Gen. 37. 39 40. 41. 42. And of the like nature are all the troubles and mis fortunes which Gods people and his Church indure for a time which in the end therefore shall turne to their good and are nothing meane while but as a preparatiue to their future aduancement And therefore are the troubles of Gods Church and children their cruell persecutions their great ouerthrowes the death of Martyrs and what soeuer else seemeth most of all to crosse them by the Prophet termed in a speciall manner the troubles of Ioseph Amos 6. 6. This wee must seriously thinke vpon and with long suffering and patience bend our selues and abide and in all our aduersities assure our selues that when the Lord hath done all his workes vpon Mount Sion and among his people hee will then rise vp and lift vp his peoples heads againe in the fit time of their neede as he did with Ioseph when the time of his aduancemeÌ„t was come and strike their enemies in the hinder partes and lay a perpetuall shame vpon them Furthermore this may teach and instruct vs that what troubles soeuer fall vpon the people of God we must not doubt of their good cause and religion nor abandon a good matter and withdraw our handes from it because it proceedeth not well at the first but remembring that the Lord our Lord hath not eyes of flesh nor seeth as men doe Iob 10. 4. wee must thereupon conclude that the Lord suffereth such troubles to fall vppon vs thereby to proue vs and to see whether wee will cleaue vnto him and holde with his people not onely when they are in wealth and prosperitie but then also when they are in trouble and aduersitie and withall part with and impart to them of our meanes as much as conueniently we may for the easing and helping of the poore oppressed Saints and seruants of God and such as haue no meanes to doe it must earnestly endeuour by their prayers vnto God beseeching him to ayde his people and to fight for them when they are in distresse praying in the Spirit as Gods people doe when they haue no other meanes and saying to the Lord with them Remember this that the enemies haue reproched thee O Lord and that the foolish people haue blasphemed thy name O deliuer not the soule of thy turtle Doue vnto the multitude of the wicked forget not the congregation of thy poore for euer haue respect to the Couenant for the darke places of the earth are full of the inhabitations of crueltie O let not the oppressed returne ashamed let the poore and needie prayse thy name arise O God plead thy owne cause remember how the foolish man reprocheth thee daily forget not the voyce of thy enemies the tumult of those that rise vp against thee encreaseth continually Psal 74. 18. 19. 20. 21. 22. 23. But those that haue better meanes must employ all their meanes to that end as those godly Princes OBEDIAH and NEHEMIAH and as all the Iudges of ISRAELL did who tooke the cause of GODS people in hand when it was in greatest distresse and by GODS blessing brought it to a happie ende to their owne prayse and the peoples comfort for which their names also shall be blessed to the worldes ende Whereas on the contrary a fearefull threatning is denounced against EDOM Israels brother euen that he should bee rooted out For his violence against his brother Iacob And obserue I pray you what this his violence was at such tyme sayth the Lord as thou stoodest on the other side in the day that the strangers carried away captiue his Forces and forreners entred into his gates and cast Bolts vpon Ierusalem euen thou wast as one of them And let euery man marke this last sentence concerning the manner of his ruine and rooting out and thinke well thereupon Therefore shall shame couer thee and thou shalt bee cut off for euer Obadiah verses 10. and 11. And no marvell For Meros was curst not because it holpe the enemies of GOD but onely because it did not ayde GODS people Curse yee Meros sayth the Angell of the Lord Curse yee bitterly the enhabitants thereof because they came not to the helpe of the Lord to the helpe of the Lord against the mightie Iudges the 5. Chapter and the 23. verse Ruben also thâ— eldest of the Children of Iacob from whom most helpe was expected was gently admonished and that for with-drawing himselfe saying Why abodest thou among the Sheepe-foulds to heare the bleatings of the Flockes for the divisions of RVBEN there were great thoughts of heart Iudges the 5. Chapter and verse 14. To conclude Let all godly hearted men therefore in the neede and necessitie of Gods people thinke seriously vpon the Commaundement of the LORD which hee giueth when his people are in trouble saying The Inhabitants of the Land of TEMAN brought water to him that was thirstie they prevented with Bread him that fled For they fled from the sword from the drawne sword and from the bent Bow and from the grieuousnesse of warre ESAY 21. 14. 15. And hauing ripely waighed and considered all thinges follow MOSES the Prince of ISRAELL Choosing rather to suffer affliction with the people of GOD then to enioy the pleasures of sinne for a season Esteeming the reproch of Christ greater riches then the treasures of Egypt Hebr. 11. 25. 26. Yea this will all those doe that haue the eye of Fayth with MOSES For he had respect vnto the recompence of the reward which by Grace is prepared for all those that following GODS counsell come to helpe his people in their neede and rightly judge of their afflictions For so it is written Blessed is hee that considereth the poore the Lord will deliuer him in the time of trouble Psal 41. 1. ⸪ FINIS a Pro. 25. 11. b Falsum niâ—â—â— dicere licet at veri aliquid tacere aliquando est utile Aug. ad Gal. c. 2. de bonâ— persever 16. in Psal 5. Ambr epist 23. ex â—â—â— 16. 12. c Ezech. 13. 19 22. d Esa. 22. 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocl Muâ—ca in luctu intempestiva narratio Sirac 22. 6. Et Sophod Oedip Tyra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Plut. de ethic viâ—â— Sympos 〈◊〉 l. 1. c. 5. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ad Eunom l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand Bonum malum â—it tempore haud datum â—â— Erasâ— tempestiva aliqua volupta nisit nocet H. Stâ—ph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocr ad Dâ—mon Et data non apto tempore vina nocem Ovid. remed l. 1. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. 〈◊〉 lâ—m l. 1. Nehem 8. 9. Luk. 15. 31. g Mat. 9. 15. Maâ— 2. 19. 20. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. Pyth. ode 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man Palâ—â—ol ad fil praecept 6. i Lament 3. 37 38. Esa 45. 7. Amos 3. 6. 2 Sam. 12. 11. And 16. 10. Iud. 3. 8 12. And 4. 2. 1 King 11. 14 23. k Et magis placandus Deus est in adversis minus laedendus in secundis placari quippe debeâ— cum irascitur laedi non debet cum placatur Adversa enim nobis per iracundiam Dei veniunt secunda per gratiam Salâ—ian de Provid l. 6.
THE BALLANCE OF THE SANCTVARIE SHEWING HOVV VVE MVST BEHAVE OVR SELVES When wee see and behold the people of God in miserie and oppression vnder the tyranny of their ENEMIES WRITTEN By WILLIAM TEELINCK Minister of the Word of GOD at MIDLEBROVGH in ZEALAND IEREMY 9. 12. Who is the wise man that may vnderstand this and who is he to whom the mouth of the Lord hath spoken that hee may declare for what the Land perisheth and is brent vp like a Wildernesse that no man passeth through LONDON Printed by I. D. for WILLIAM SHEFFARD and are to be sold at the signe of the Starre vnder S t Peters Church in Corne-hill and in Popes-head Alley 1621. ⧠To the Christian Reader GOod Reader as well the worth of this Worke as the respect that I deseruedly beare to the Author thereof both for his singular pietie and other good parts hath encouraged mee to commend it to thy careful view as that whereby thou maist reape no small spirituall profit if the fault be not thine owne The Doctrine contained in it is both sound and seasonable being as any judicious eye will easily discerne exceedingly wel fitted to the present times And a word saith Salomon spoken in due time is as apples of gold with pictures of siluer both precious and pleasant True it is that some truth indeede is neuer out of season though more seasonable at some times then at other But yet as true it is that some truth also is at some times altogither unseasonable To propound Gods mercy to an obstinate sinner or to aggravate his wrath to a poore dejected penitent were with those false Prophets who deliuered yet nothing it may be but truth mis-applied and mis-placed to make sad the heart of the humbled whom God would haue cheared and to strengthen the hand of the wicked who ought rather to haue beene humbled to slay the soules of such as should not die and to giue life to such as should not liue Matter of mirth and delight though good and honest otherwise yet is as fish or flesh out of season neither wholesome nor wel-relished when God calleth for mourning by judgements either incumbent or imminent As also on the other side mourning is no lesse unsauoury because unseasonable when it pleaseth God to giue just occasion of mirth The Children of the bride-chamber saith our Sauiour caâ—â—â—t fast so long as the bride-groome is with them But the time shall come when the bride-groome shall be taken away from them and then in those dayes shall they fast Each thing therefore is mostpoo pleasant and most profitable when it commeth in his due season and good things doe then most good when they are seasonably administred Now if wee shall but slightly cast our eyes on the ruefull and lamentable face of Gods Church in most parts at this present wee may soone see how seasonably this Discourse commeth abroad Wherein the Author thereof very learnedly and religiously enstructeth us how to judge aright of Gods Iudgements either on our selues or others how to be affected with them and what use to make of them ministring comfort unto and confirming the hearts of the afflicted and distressed urging to compassion with them and commiseration of them those that be yet free and endeuouring by a due consideration of Gods handy-Worke in all those events that befall both eyther for good or euil to bring benefit unto both as being prouoked to a greater measure of sincere thankfulnesse by the one and pressed to a more serious renewing of their repentance and reformation of life and courses by the other But I feare to doe thee wrong by detaining thee too long from that which thou shalt here finde far more fully and â—ffectually discussed and discoursed oâ— then I can easily relate unto thee Much race onely I doubt the Treatise may haue lost by change of its owne natiue weede Few translations haue the happinesse to match their Originals And each Language hath its peculiar formes and phrases which in other Tongues can hardly be so fitly or so pregnantly expressed But what may this way be wanting the matter as I hope it is faithfully expressed may sufficiently countervaile Which respecting I shall entreate thee to pardon and passe by the defects that may be in the Translation wherein what Work-mans hand was used I know not and so to reade this religious Worke intended for thy good that thou maist not misse of the benefit by the Author therein intended Which the Lord grant both to thee and to all others that shall meete with it for his mercies sake Amen Thine in Christ Iesus THO GATAKER The Contents of the seuerall Chapters handled in this Treatise Chapter 1. AN Introduction to the Discourse of the ` Doctrine handled in the Treatise Page 1. Chapter 2. That the outward and externall events of this life happen and fall out almost and in a manner alike both vnto the godly and vngodly Page 4. Chapter 3. That Gods proceedings with and towards the Children of men cannot by man be comprehended Page 6. Chapter 4. Why God so ordereth his workes as we thinke here in this world that in a manner they follow of necessitie and ruleth in such sort that it is commonly ordinarily found that man by his owne wisdome or power can neither adde thereunto nor diminish any thing from them Page 11. Chapter 5. That notwithstanding that Gods workes done and wrought among the Children of men are so wonderfull and vncomprehensible yet we may learne and finde out many speciall things and reape much benefit by his said workes so wrought and done among them Page 15. Chapter 6. Shewing diuers seuerall things which the Lord hath opened vnto vs in his word touching his good pleasure and dealings with the Children of men here on earth necessary to put out of our mindes all doubts concerning the workes of God and to strengthen them in the contrary effects Page 19. Chapter 7. That there is no cause at all why men should make any doubt or question when they see many vngodly men here prosper in the world and diuers godly men liue in pouertie and aduersitie Page 23. Chapter 8. That there is no cause why men should be so much abashed when they shall consider how the enemies of Gods people when they incounter in battaile with the people of God and haue the vpper hand and ouerthrow them Page 27. Chapter 9. Further iustification of the aforesaid Doctrine which the Lord sheweth vs out of his word touching his proceedings with the Children of men against the people of God in our Age. Page 36. Chapter 10. That without contradiction it appeareth by the aforesayd order of the workes of God done among the Children of men that there shall be an after-reckoning made with all the Children of men in the world to come Page 43. Chapter 11. That not all outward prosperitie is asigne that the Lord loueth that
the little number of the godly but that prosperitie and aduersitie may both of them be fonnd to happen and to be giuen both vnto the vngodly wheresoeuer they bee and the like againe to the righteous wheresoeuer they remaine which both the word of God and experience teacheth vs to bee true for in the word of God doe wee not finde a righteous Abraham and an vngodly Nabal and both of them were rich A righteous Lazarus and an vngodly sort of men Iob 30. 1. 2. 3. 4. that were poore yea beggars Againe are wee not taught this by experience goe into the tents of Sem looke into the houses of the righteous there you shall finde some in prosperitie and some in aduersitie one house rich another miserable Goe into the tents of Kedar looke into the houses of the vngodly and you shall finde them in the like manner All these things the Lord doth according to his free will and mightie power and dealeth with the children of men according to the absolute vnlimitted and soueraigne pleasure of his will CHAP. III. That Gods proceedings with and towards the children of men cannot by man be comprehended THus then it appeareth that the wayes of God are vnsearchable For who can iudge of and imagine the reason or cause why God sendeth trouble aduersitie pouertie and miserie vnto one righteous man that feareth God shunneth euill and liueth as vprightly as any other of his estate and degree can or may doe and on the contrary exalteth and raiseth another righteous man to great wealth that is not altogether such a one in all degrees as the former On the other side who can enter into Gods counsell to know why God sendeth great trouble and misery to one vngodly man that is not wickeder then his neighbour and on the contrary giueth another vngodly person that in no sort is any thing better then the other great wealth happy state on earth and all prosperitie Nor are we to wonder when we shall behold that which oftentimes wee see to happen here vpon earth That on the one side a righteous man that is zealous of Gods honour fighteth for the defence of Gods cause and seeketh to aduance and further the same is many times so much crost and ouerth warted in his proceedings that it seemeth that both heauen and earth are bent against him and is in such perplexitie that he knowes not which way to winde or turne himselfe as Dauid was when the towne of Ziglag was spoyled and his owne people conspired against him 1. Sam. 30. 6. On the other side that an vngodly man that indureth no manner of aduersitie is an vtter enemy vnto God and seeketh by all the meanes that the can vtterly to extirpate and roote out the memorie of his most holy name out of the earth and yet is oftentimes so much holpen and seconded in his wickednes that heauen and earth and all things therein seeme to hold with him and hee bringeth his affaires vnto so happie and prosperous an end that he is a terrour and feare to the miserable and small troopes of the righteous Who can tell or finde out the true ground of these wayes of God See we not that God many times calleth a righteous man out of this world in the flower of his youth concerning whom in all mens iudgements it had better and it might haue beene wished that hee might still haue continued and liued longer here on earth being one that did so much good in his owne house in the place wherein he dwelt and in his calling wherein hee liued and on the contrary suffereth an vngodly man to liue long and many yeares here in the world being an vnprofitable member that fareth like a roaring Lion and a rauening Beare among his houshâ—â—d spending and consuming all that hee hath or can come by wronging his wife and children defiling the place where hee liueth with scandalous and wicked actions and which is more leading many others with him into destruction and by his long life withholding and keeping others out of some necessarie places of seruice who were they imployed in the same would doe much good Who can declare or truly imagine the ground of this proceeding Doth it not oftentimes fall out that an vngodly man is stricken with an apoplexie while hee is busie about his wicked actions in some one kind or other and also that a righteous person is stricken by the hand of God while hee laboureth about the furtherance and aduancement of Gods glory and is onely carefull thereof That the Lord striketh an vngodly Arrius causing his bowels to burst and his guts to fall out of his belly as hee sitteth vpon the stoole to ease himselfe and so dieth and that the same God bringeth a righteous man his aduersary to the like death who would not be abasht thereat to consider of such incomprehensible wayes and workes of God And when men shall obserue and weigh with themselues in what manner of opposite condition they see and behold both the godly and vngodly they must needes and cannot chuse but acknowledge and confesse that the Lord worketh most wonderfully and vnsearchably therein There are two godly men of one state and qualitie that both liue in great prosperitie and wealth and two other godly men that both liue in great trouble penurie and miserie also there are two vngodly men of one calling and condition that both liue in great wealth and worldly happinesse and two other vnrighteous men that are vnhappy and indure great misery And there are two godly men of one calling whereof the one prospereth in all his affayres the other is crost and troubled There are two vngodly men of one condition whereof the one is crost in his affayres the other prospereth There is a godly and an vngodly man who although they be both of one calling in worldly affayres but yet differ much in their liues and conuersations touching Gods seruice that both liue in great prosperitie And there is a godly and an vngodly man of one condition for worldly matters that both are crost and indure much trouble and aduersitie There is a godly an vngodly man of one state and condition whereof the godly man hath prosperitie and the vngodly man aduersitie And againe there is an other godly man and an vngodly man of one calling in the world whereof the godly man hath much aduersitie and many crosses and the vngodly man great prosperitie What profoundnesse of Gods workes are these what wonderfull wayes of God are these Many men passe these things sleightly ouer but those that haue vnderstanding and know the word of God marking and beholding these things daily to come to passe in the world thereby note how wonderfully the Lord worketh in things that happen vnto the children of men Who can enter into the depth of these waies of the Lord who can tell the reason thereof In all respects then the workes of God are wonderfull to the children
thereby to reape a good haruest thereof should himselfe vse no wisedome in the framing of his Children to make them fruitfull Esa 28. 23. 24. But on the contrary although wee cannot conceiue the depth of the wonderfull wayes of God towards the sonnes of men yet we must hold this for a generall rule that all the workes of God are done in truth and righteousnesse Psal 1â—1 8. and that our God is the rocke his worke is perfect that all his wayes are Iudgement a God of truth and without iniquitie iust and right he is and that they haue corrupted themselues and it is a blot to them that they are not his Children but are a peruerse and crooked generation that turne away from him for any cause whatsoeuer a foolish and vnwise Deut. 32. 4. 5. and therefore when any such difficulties enter into our mindes if we will conceiue aright thereof we must not forget the Lord nor deale falsely in his couenant we must not turne our harts from him nor our stepps from his wayes Psal 44. 17. 18. And in all these actions and proceedings how strange and wonderfull soeuer they seeme vnto vs we must be dumb and not open our mouth because it is God that doth it Psal 39. 10. CHAP. V. That notwithstanding that Gods workes done and wrought among the Children of men are so wonderfull and vncomprehensible yet we may learne and find out many speciall things reape much benefit by his said works so wrought and done among them AS it is a most godly and holy thing and very commendable for men in all accidents that happen here on earth among the Children of men to note the finger of God to bee therein and to ascribe the same to Gods powerfull prouidence so we must not slightly refuse or neglect to consider what God the Lord in his wonderfull wisedome hath secretly purposed and intended by this or that course crosse or calamitie that hee bringeth in sundrie wise vpon his chosen people seeing experience teacheth vs that the seuerall things that happen vnto vs during our liues many times produce strange and far other effects then men expect from them It seemed that our case once would haue gone but hardly and would haue beene but sorily supported or countenanced when as long since hee on whom wee then much relied and vnder whose protection wee hoped to rest quietly by a wicked blow was taken from vs And yet neuerthelesse since that time it hath gone with vs better and better We were likewise once perswaded that when such or such of our friends should grow stronger that our affaires would then haue better successe and goe more prosperously forward and yet secretly it fell out otherwise This might moue some men to conceiue and say that seeing it is so with the workes of God that are wrought among the Children of men that his wayes and his proceedings are so strange and vnsearchable how can we then out of Gods workes learne any certaine or speciall thing touching and concerning our owne states and our duties towardes God in his workes whereunto notwithstanding we are so earnestly and oftentimes exhorted and incited in the holy Scriptures Psal 92. 6. 7. Esa 28. 23. 24. Hos 14. Psal 107. Especially seeing it falleth alike with the godly and vngodly man in all their worldly proceedings wherein oftentimes so vnexpected things happen and fall out how can we take occasion thereby to prayse and glorifie the Lord or to humble our selues before him in regard of his extraordinary works as if he had done some speciall thing for vs when as we fare no better then other men commonly do and it is yet vncertaine what will further proceed thereof I answere although instantly by Gods ordinary or extraordinary workes wee cannot conceiue Gods fauour and affection towardes men nor mans state in regard of God thereby to take occasion specially for the same to prayse the Lord our God and to seeke after him notwithstanding when we once well know perceiue mans state in regard of God and our owne or any other mens speciall state in that kind wee may by the ordinary workes of God here done amongst men learne and conceiue many good things as for example when we know a man to be one that truely feareth God and yet see that notwithstanding many crosses and troubles befall him and happen to him in this life we may thereby learne That God the righteous Iudge of all the world findeth cause matter enough when it pleaseth him To try the best men that liue here on earth by laying great tribulations vpon them and by many miseries to proue their patience Iob 4 Whereby also we are further admonished That although we are commanded to liue holily and as much as in vs lyeth to seeke to doe the same yet that we must not perswade our selues that all things therefore here on earth shall fall out well prosperously with vs according to our desires but rather must make our account that neuerthelesse many tribulations and crosses may fall vpon vs here in this world and thereupon prepare and arme our selues patiently to endure them But that we may the better perceiue and vnderstand how to reape much profit by Gods workes done among the Children of men we must know that although they are things that are vnsearchable by men to conceiue why God dealeth so diuersly with one vngodly man in respect of another vngodly man that is like vnto him that the one fareth cleane contrary to the other as for example giuing the one vngodly man much wealth and prosperitie and laying much aduersitie and many plagues vpon the other as also why God imposeth as much and the very same on a righteous man that he doth on an vngodly man and maketh no difference in outward shew betweene them therein giuing both the one and the other eyther wealth or pouertie at his good will and pleasure yet we may by the word of God find out and know why God doth so vnto them or to any other man that is godly or vngodly For the Lord our God that is a wise God hath opened many things vnto vs in his Word concerning his will dealings with the Children of men which if we marke and well consider the same wee shall learne many things touching the ordinary workings of God among men whereof in the next Chapter I will make a further declaration out of the same Word CHAP. VI. Shewing diuers seuerall things which the Lord hath opened vnto vs in his Word touching his good pleasure and dealings with the Children of men here on earth necessary to put out of our mindes all doubts concerning the workes of God and to strengthen them in the contrary effects FIrst and before all other things God in his word openeth vnto vs That he loueth men freely as they are men Titus 3. 4. Which he witnesseth that he doth by being the Sauiour of all men 1 Tym. 4. 10. Therefore also the
God of Israel ruled and gouerned the world and teacheth vs further that he suffereth it so to bee thereby the more to aduance his honour when hee once begins so to rise vp that his enemies are driuen backe and that he lifteth vp againe the heads of his people which before were deiected and cast downe Thus he witnesseth that for the same cause he suffereth his people of Israell to be humbled that afterward he might aduance them and that so all the world might see that it was neither their policie wisedome nor power but his blessings that had releiued and raysed them vp Deut 8. 9. Here what the Lord to this end sayth by the Prophet The earth mourneth and languisheth Lebanon is ashamed and hewen downe Sharon is like a wildernesse and Basan and Carmell shake off their fruits now will I rise sayth the Lord seeing my people are so much confounded and euery man thinketh that they are wholy ouerthrowne now will I be exalted now will I lift vp my selfe Esa 33. 9. 10. I haue a long time houlden my peace sayth he I haue beene still and refrayned my selfe now will I cry like a trauelling woman I will destroy and deuoure at once Esa 42. 14. the enemies of my people This is Gods purpose when he suffereth his people for a time to be ouer-run and mastred by their enemies which if we consider well we will no longer bee abashed thereat nor stumble at Gods workes though things goe neuer so crosse for a time with Gods owne people and that the enemies of the Gospell thereby seeme to growe strong When we reade of the prosperitie of Hammon the cruell and sworne enemy of Gods people and vnderstand that he proceeded so farre that all the people of Israell were iudged to die and that hee being their greatest and bitterest enemie had the execution thereof committed to him would not men therby conclude looking vpon the outward vntoward proceedings that the Lord had abandoned and forsaken his people of Israell yet we know in the end that the higher that Hammon the enemie of Gods people did clime the neerer the destruction of the Children of Israell seemed to be and the more the enemies of Gods people being disappointed of their purposes were confounded the more honor the Lord did then reap vnto himselfe by the deliuerance of his people So wonderfull is God the Lord in his workes wherby it appeareth that euen then when he suffereth the cause of his people in a manner to fall vnto the ground he still houldeth the rudder in his hand and hath an eye on them and a care that they shall not altogether be ouerthrowne And so all the mis-vnderstanding wrong iudging mis-construing stumblings at Gods workes consists herein that we onely looke vpon exterior things and neuer remember to goe into the Sanctuary of God to looke into the end of his wayes and what his secret meaning is therein Marke what I say Queene Ester that was a great friend to the people of God and sought what meanes she could to deliuer the people of Israell from that danger and to bring Hammon to confusion what course did shee take Shee inuited the King and Hammon with him to be her guests shee receiued and intertained him friendly and Hammon could perceiue no other but that he was very welcome to the Queene and boasted thereof to his friends And yet that was not enough Hester bad him to be her guest the second time and shewed him a fayre countenance from time to time Now what might the Iewes that knew not Queene Hesters meaning haue conceiued and iudged hereof might not they haue thought that Hester also consented with Hammon to helpe to root out and confound the Iewes But the meaning was cleane contrary shee sought to bring Hammon to confusion and to deliuer the Iewes from death the issue thereof sheweth it plainely Hest 5. 7. Thus the Lord our God many times worketh with the enemies of his people hee seemeth for a while to draw them on and to leaue his owne people to make them the more confounded and ashamed when vnexpectedly hee ouerthroweth them and deliuereth his people from them Touching these wayes of God therefore wee must attend Gods pleasure and in the meane time patiently expect his leisure And this God declareth vnto vs in his Word touching his strange workings aforesayd which to men seeme so offensiue yea which is more our good God sheweth vs yet more speciall and waightier causes wherefore at sometimes he suffereth his owne people to be oppressed by their enemies and letteth them fall into great miseries and troubles whereof some conceiue the enemies of Gods people others Gods people themselues Touching his owne people somtimes he suffereth them to fall into the hands of their enemies and by that meanes ladeth them with a heauie yoake because they did not endeuour themselues wisely and as it became them to beare his Fatherly yoake on their necks Heare what the Lord to that end sayth to his people Because that thou seruest not the Lord thy God with ioyfulnesse and with gladnesse of heart for the aboundance of all things therefore shalt thou serue thine enemies which the Lord shall send against thee in hunger and in thirst and in nakednesse and in want of all things and he shall put a yoake of iron vpon thy necke and all this the Lord doth as hee himselfe also witnesseth that his people might know what difference there is betweene seruing of him and seruing the Kingdomes of his enemies 2 Chro. 12. 8. Therefore for that his people by the subtiltie of Sathan the temptations of the world imbecilitie and carelesnesse sometimes esteeme not of the sweete yoake of Christ and calme running water of Shilo as they should doe the Lord layeth a heauie yoake vpon them and bringeth them into deepe and many waters of oppression wherein what strange thing doth the Lord What doth he I say that should moue men in any manner to dislike When we vse to do the same and thinke and perswade our selues that we doe wisely with our owne Children that sometimes wee put to hard Schoole-maisters and cruell teachers for a tyme that they might learne and know how easie a yoake they beare on their shoulders in their Fathers houses which yet when we doe it is out of meere loue and for the good and profit of our Children On the other side touching the enemies of Gods people although then they seeme specially to bee happie and blessed when in that manner they get the vpper hand of Gods people and deuoure them like bread yet the truth is that no greater plague can happen vnto them then when they are permitted to oppresse and wrong the people of God and to wash their hands in their bloud which the Lord in his great wrath sometimes permitteth to be done when hee determineth to suffer them to fill vp the measure of their wickednesse and to hasten their Iudgement and vtter destruction
Euen then when they ouercome and spoyle the people of God and lead them Captiues away with them as a prey They doe nothing els but in a manner heap vp a great deale of wood stubble and straw with coles of fire vnder them which at the last burnes them all vp For so the Lord himselfe witnesseth saying In that day will I make the wildernesse of Iudah like a harth of fire among the wood and like a torch of fire in a bundle of straw Zach. 12. 6. And againe And in that day will I make Ierusalem a burthensom stone for all people all that burthen themselues with it shall bee cut in peeces though all the people of the earth bee gathered together against it Zach. 12. 3. Hearken what the Lord in this respect againe and againe commaundeth and oftentimes willeth his Prophets to shew to the world Thou Son of man sayth he Prophesie to the mountaines of Israell and say Ye Mountaines of Israell heare the word of the Lord Thus sayth the Lord Because the enemie had sayd against you Aha euen the auncient high places are ours in possession Therefore prophesie and say Thus sayth the Lord God Because they haue made you desolate and swallowed you vp on euery side that you might be a possession vnto the residue of the Heathen and yee are taken vp in the lips of talkers and are an infamie of the people Therefore yee Mountaines of Israell heare the word of the Lord God Thus sayth the Lord God to the mountaines and to the hills to the riuers and to the valleyes to the desolate wasts and to the Citties that are forsaken which are become a prey and derision to the residue of the Heathen that are round about Therefore thus sayth the Lord surely in the zeale of my ielousie I haue spoken against the residue of the heathen and against all Idumea which haue appoynted my Land into their possessions with the ioy of all their heart with dispitefull minds to cast it out for a prey Prophesie therefore concerning the Land of Israell and say vnto the mountaines and to the hils and to the riuers and to the valleyes Thus sayth the Lord God Behold I haue spoken in my ielousie and in my fury because you haue borne the shame of the heathen therefore thus sayth the Lord God I haue lifted vp mine hand surely the heathen that are about you they shall beare their shame But yee O Mountaines of Israell you shall shoot forth your branches and yeeld your fruit to my people of Israell for they are at hand to come Ezech. 36. 1. 2. 3. 4. 5. 6. 7. 8. And for that the Lord intendeth to deale in this manner with his owne people and with their enemies when they ouercome and oppresse them he pronounceth a woe vnto Assyria by the Prophet Esay that for this cause because they were to ouer-run and oppresse the people of Israell for a tyme like durt in the streete saying O Assyrians the rod of mine anger and the staffe in their hand is mine indignation I will send him against an hypocriticall Nation and against the people of my wrath where hee vnderstandeth his owne people that because of their sinnes had a long tyme sore offended him I will giue him a charge to take the spoyle and to take the prey and to tread them downe like the mire in the streets Esa 10. 5. 6. To this end also the Lord witnesseth that hee delayed to take reuenge for the bloud of his Children vntill more of them were slaine for his truth sake that at one time he might visite the enemies of his truth in their owne houses make a iust reckoning with them Apo. 6. 9 10. 11. Wherby it is manifestly to be seene That the Lord suffereth the enemies of the truth somtimes to haue the vpper hand because that alreadie by reason of their great sinnes and offences committed against him they haue in such manner offended him that in his wrath he thinketh it fit to slacke the bridle vnto them and to suffer them to proceed from bad actions to worse for their heauier iudgement and condemnation This also must be vnderstood and conceiued in matters of lesse moment wherein the Children of the world without reason and lawfull ground get the vpper hand ouer the Children of God as when they meete together in battaile in the field or in any towne or in prayer or at a marriage or such like and there are slaine murthered or spoyled in all other such like occurrents And thus the Lord findeth occasion both in regard of his owne people and of their enemies now and then to make his people the foote and not the head that he suffreth them to lie vnder feete and the enemies of the truth to tread vpon them which whosoeuer well waigheth and considereth with an vnderstanding heart hee shall soone perceiue see that there is no cause of doubt to be made or scandall to be found in these workes of the Lord. CHAP. IX Further Iustification of the aforesaid Doctrine which the Lord sheweth vs out of his word touching his proceedings with the Children of men against the people of God in our age THat wee may further Iustifie this poynt touching Gods proceeding with his people and their enemies and discusse the difficulties and troubles which in these times are in diuers places brought vpon Gods people by their enemies we must after the like manner with due respect speak generally both of the proceedings of the people of God and of their enemies That the light of the Gospell hath long tyme shone most clearly in this age as those that know any thing as they ought to doe can tell and that the same hath beene sleightly regarded both by friendes and foes all those plainely see it that haue receiued any light at all from the Lord our God Many both great and small both mightie Potentates and meane men long since and oftentimes with all their mights haue strouen against the same and sought vtterly to dam and smother it vp by all the meanes they could esteeming that to be a false light which is only able to lead and guide them to the way of saluation Others that in some sort had a liking thereunto haue made no great account nor estimation thereof but haue suffered it in such sort to shine and so serued their turnes therewith that they were content to liue where it was and sometimes to come where it shoane without making any reckoning to accept or to make profession thereof And amongst those that proceeded so farre that they haue accepted thereof as a rule of their faith and an order of liuing well there are many found that haue no care orderly and as they ought to doe to walke in the light thereof so that on this side also many lamentable offences haue beene ministred and doubts beene raised to cause controuersies and errours This the Lord God the Father of lights hath seene and
many times sendeth great wealth and prosperitie to the vngodly it is euident and not to be contradicted that not all wealth prosperitie is a signe or token that God fauoureth that man to whom he giueth it for the Lord our wonderfull God giueth in his wrath and anger to some men that which they wish and desire as he gaue Quailes to the Children of Israell at their desire but they dyed while they were eating of them Numb 11. Many a man hath earnestly desired and also obtained that which in the end was his ouerthrow So that it is most certaine that the wealth and prosperitie of the vngodly is nothing else but as it were a pasturing of Beastes for the day of slaughter This God taught Ieremie when touching the prosperitie of the vngodly hee looked into and searched the wayes of God Righteous art thou O Lord when I plead with thee yet let me talke with thee of thy Iudgements Wherefore doth the way of the wicked prosper Wherefore are all they happie that deale very trecherously Thou hast planted them yea they haue taken roote they grow yea they bring forth fruit thou art neere in their mouth and farre from their reines But thou O Lord knowest me thou hast seene me and tryed mine heart towardes thee Put them out like sheepe for the slaughter and prepare them for the day of slaughter Iere. 12. 1. 2. 3. This is the cause why those that prosper in this world reioyce though they are vngodly they glory in themselues because all things goe well with them and are perswaded that it shall alwaies be so with them yea and that God fauoureth and liketh them which notwithstanding is not so The Lord often times in this life giueth great wealth and prosperitie and whatsoeuer they wish or desire vnto those to whom after this life he will giue hell and vtter damnation for their reward Gods wayes in these thinges are not like the wayes of men to those that men hate and cannot abide they wish no good no not so much as may continue the twinckling of an eye But it is not so with our God hee endureth the vessels of wrath with great patience beares long with the vngodly to see if they will once repent and turne from their wicked waies and feare that good God from whom they haue receiued so many good things which if they doe not but â—â—â—ll continue in their wickednes Then vndoubtedly such is the case of the vngodly that the more wealth and prosperitie they haue in this world the more hated and accursed of God they are For this is most certaine that there can come no greater plague in the world then this to the Children of men when doing euill it falleth out well as they imagine with them for thereby they imbolden themselues in their wicked wayes and take such a course that they shun no wickednesse and then that draweth more vnto them which the Psalmist sayth When the wicked spring like the grasse and when all the workers of iniquitie flourish it is that they shall be destroyed for euer Psal 92. 7. Therefore the Prophet cryeth out against the Children of this world in this manner saying O that they were wise that they vnderstood this that they would consider their latter end Deut. 32. 29. Reioyce not then you Children of the world because you flourish and prosper here for behold and see that it standeth thus with you as long as you feare not the Lord for you can finde nothing to make for you out of any place in the word of God but that Gods intent and meaning is to feed you in this fatt pasture for the day of slaughter Ier. 12. 3. And that in this world hee will bring that vpon you which you deserue as it hapned to Absolon Hammon and others This is most certaine you stand vpon slipperie ground and God that iudgeth you is strong and in the twinckling of an eye can throw you downe God I say whom you feare not and therefore is against you comes to Iudgement as a theefe in the night Therefore looke before hand that you stand vpon your gard turne speedily vnto him and repent least with the couetous rich man for a short and transicorie worldly life you bee soone carried away from hence into euerlasting paine and damnation CHAP. XII That all worldly crosses and tribulations are not a shew or signe that God will refuse that man to whom he sendeth them SEeing that by the reasons and proofes aforesaid it is cleare and euident that God also suffereth crosses and tribulations to fall vpon the most godly men that are here in this world it appeareth thereby also without contradiction that all tribulations and troubles are not a crosse of God neither an argument that God will ouerthrow and at once consume vs when he layeth tribulations vpon vs but on the contrary God sometimes suffereth his owne louing and dearest children whom he liketh well and approueth of to fall into great miseries and calamities sometimes So wonderfull is God in his workes to mankind those that he loueth and most certainely determineth to giue vnto them the kingdome of heauen and euerlasting ioy yet them giueth hee oft into their enemies hands Ier. 12. 7. For so hee witnesseth vnto vs in his word And he is wont to Chasten as many as he loueth Apo 3. 19. For whom the Lordloueth hee chasteneth and scourgeth euery sonne whom he receiueth Heb 12. 6. Yea because hee loueth them and because hee liketh them therefore he instructeth and chastneth them the more hearken what he sayth to that purpose to the Children of Israell his darlings You onely haue I knowne of all the families of the earth therefore I will punish you for all your iniquities Amos 3. 2. He will come to visite you at home to make you better that you may not perish with the wicked world 1 Cor. 11. 32. This might abashe those that are so plagued and yet are happie who otherwise in their weaknesse many times when crosses fall vpon them are wont to say as Sion sayd in her griefe The Lord hath for saken me and my God hath forgotten me Esa 49. 14. But what sayth Gods answer Can a woman forget her sucking Child that she should not haue compassion on the sonne of her wombe though they may forget yet will I not forget thee Behold I haue grauen thee vpon the palmes of my hands thy walles are continually before me thy Children shall make hast thy destroyers and they that make thee wast shall goe forth of thee I i ft vp thy eyes round about and behold all these gather themselues together and come to thee as I liue sayth the Lord thou shalt surely cloth thee with them all as with a raiment and biâ—â— them on thee as a bride doth for thy wast and thy desolate places and the land of thy destruction shall euen now be too narrow by reason of the Inhabitants and they that
giuen vs a liuing soule and hath taught vs more then the beasts of the earth and made vs wiser then the fowles of heauen Iob 35. 11. to this end hee hath set vs vpon the stage of the world that wee might plainely see and marke for our comfort and consolation the waies of the children of men here vpon earth together with the seuerall euents that proceed and spring from thence by Gods heauenly prouidence Vnreasonable beasts that liue here among vs as Dogs and Catts see what is done in the world and see it with as cleere eyes and many times better and plainlier then men doe If man then doe not endeauour himselfe with the inward eyes of his vnderstanding not onely to see and marke what is done or what passeth in the world but which is more to marke the finger of God to bee therein and thereby to learne the truth and constancy of God such a man differeth not much from a beast or an vnreasonable creature Psal 49. 21. Psal 32-11 in regarde of spirituall life whereon the difference betweene the one and the other wholy dependeth yea hee is therein worse then an vnreasonable beast for heauie plagues hang ouer the heads of such carelesse and brutish persons as haue no regarde vnto the workes of the Lord. Heare what the Psalmist sayth because they regard not the workes of the Lord nor the operation of his handes hee shall destroy them and not build them vp Psal 28. 5. which in truth is a most fearefull threatning and sheweth that God esteemeth and holdeth such carelesse men to bee most wicked To which purpose also Salomon sayth Wicked men regard not that which is right but those that feare the Lord marke all things Pro. 20. 5. For this cause wee are often times warned and aduised to this diligent marking in holy Scripture Seeke you out of the booke of the Lord and reade noe of these shall fayle none shall misse her mate for his mouth it hath commaunded and his spirit it hath gathered them together Esay 34. 16. Iosu 23. 14. this also Iobs friendes and Iob himselfe also marked diligently in the whole course of their liues as in the whole booke of Iob it is sufficiently declared And all the misvnderstanding that they had among themselues touching Gods workes partly consisted heerein that they vnderstoode not the word of God so plainely as wee doe and partly also by reason of the extraordinary strange and vnaccustomed dealing of GOD with IOB which hee as then for a time layd vpon him for a warning comfort and strengthening of all his people as long as the world should endure as also to that end he causeth it to bee written Ier. 4. 13. Now from hence also it further appeareth that to the end wee may truely to our comfort and with some fruite consider of all the workes of God wrought among the children of men there are 4. thinges specially and very necessarily to bee obserued First some distinct knowledge of Gods proceedings manifested vnto vs in the holy Scriptures Secondly a diligent marking of all Gods workes wrought heere among the children of men Thirdly a comparing of that which he doth in this world with that which hee witnesseth in his word Fourthly a constant noting of the seuerall fruites that springe from the finding out of the truth of God opened vnto vs in his word and works And of all these 4. in the chapters ensuing wee will speake some what more at large CHAP. XVI Of the distinct knowledge of these things which God in his word touching the gouernement of this world hath manifested vnto vs being very fit and necessarie for the drawing of spirituall profitt from workes of God wrought heere among men THat the certaine knowledge of the will of God opened vnto vs in the holy Scriptures touching the gouernment of the world is necessarily to be had that wee may reape profit by the works of God done among the children of men it is manifest for how can any man else knowe and vnderstande whether that which happeneth in the world agreeth with that which God hath written in his word Since it must needs be that if a man doe not vse to reade Gods word nor know what God therein setteth downe vnto vs they must of force erre when they take vpon them to iudge of Gods workes and to them it may be sayd as Christ sayd to the Saduces You erre not knowing the Scriptures Mat. 22. 29. For this cause as many learned men that are well read in the letter of the holy Scriptures yet many times can not well iudge of the actions and proceedings of men because they haue not vsed to compare that which God hath spoken in his worde with that which dayly by his hand hee bringeth to passe in the gouernmēt of the world so it is certaine that those that are not accustomed to reade peruse the holy Scriptures and therefore know them not can not with any spirituall vnderstanding or profit marke Gods works here on earth among the sonnes of men It is necessary therefore for euery one that wil discharge and vnburthen his conscience therein to be conuersant in the holy Scriptures And it is a most notorious in gratitude vnthankefulnes and a damnable carelesse slouth among great smale young and old that seeing God our great God the maker of the whole world that setteth vp and puileth downe Kinges Dan. 2. 12. hath vouchsafed as it were with his owne hande to write a booke for vs touching the order that hee doth and will hold and obserue in the gouerning of this worlde that thereby wee might certainely and sufficiently knowe his meaning and order our wayes and by the light of the same booke might be holpen well and wisely to iudge of all Gods workes touching the gouernment of the world for our comfort and consolation Rom. 15. 4. that wee miserable poore and wicked children of men that many times are so curious to search into and to read the Histories and Iournals of mortall mens actions that scarce haue trauelled through any small parte of the world and that would esteeme it a great honor and fauour and would with all thankefullnes embrace and run after it If wee might be permitted to enter into the studie of a great potentate of this worlde to reade Arcana Imperij the order that hee holdeth in his gouernement that yet I say we poore simple wretches are found to be so slow and carelesse of the looking into Gods booke whereas notwithstanding the same booke so highly both in generall and perticular specially concerneth vs being that which setteth downe vnto vs the state of our euerlasting saluation or condemnation and how wee must heere on earth behaue our selues vnder the gouernement of our God that heereafter in the worlde to come wee may alwayes and for euerliue with him in heauen Iohn 3. 39. This in truth is an vnreasonable ingratitude and a most woefull and damnable contempt Therefore
the sonnes of men we haue learned that by comparing spirituall things with spirituall things by meanes thereof we may duely and clearely begin to perceiue and vnderstand the truth and certaintie of Gods word and how that heauen and earth shall sooner passe away then one tittle of Gods word shall fayle so that we may be able to say being holpen by the aforesaid obseruation That this was done in England this in France this in Germany this in our Countrie in our towne in our village in our house according to that which the Lord witnesseth in this or that place of his Booke that it should fall out so and in such manner although in mens opinions it was otherwise expected to be done Now further that wee may bring these things the better about and thereby to reape that profit and fruit which we desire to doe by these thinges that are done and happen here in this world we must specially adde these two thinges thereunto First and before all that we accustome our selues in all things that happen to fall out and come to our knowledge to note the finger of our God to be therein and withall hold this for certaine and most true that as in all things that we see and behold men to doe not the body of man worketh onely but the soule especially which we see not so that likewise the Lord our God which gouerneth all things by his mightie Word hath his finger secretly in all things that are done much more then Ioab had his hand in the businesse of the woman of Tekoa 2 Sam. 14. though in an holy manner and that altogether incomprehensible whereby he alwayes worketh well and produceth much good euen by meanes of the wickedst instruments in the world by vngodly Assur that is the rod of his anger and by the Deuill himselfe whom hee vseth often times to plague his people by Esa 10. 5. 6. and 1 Chron. 22. 20. So that we must endeuour to bring our selues to see the working of Gods finger to be alwayes in euery thing that is done in the world and to thinke and perswade our selues that it is the Lord our God that hath done this thus and in this manner either by furthering or by hindring the same in this or that manner and causing or suffering it to fall out the one way or the other And accordingly whatsoeuer hapneth to crosse the proceedings of Gods children learne alwayes to say vnto our soules behold this our God hath done or permitted to be done This the vngodly vse not to doe they doe not once marke the finger of God in any thing that hapneth vnto the Children of men but their manner is to ascribe it to the lowest and nearest causes and to depend wholy thereupon looking no higher nor further then the gates of the Towne wherein they dwell vnlesse it be a thing that is vnaccustomed and such as doth not vsually fall out and then it may be they will suppose that it proceedeth from God as the sorcerers of Egypt marked the finger of God to be in the lice that Moses brought vpon the Egyptians because they could conceiue no naturall cause whereby it might be effected Exod. 8. 17. 18. 19. but such as are godly and know Gods word note the finger of God in all things as that which is most necessary to bee considered they thereby may obserue the workes of God to fall out according to his word and may draw and reape conuenient fruits from the same Secondly that we accustome our selues when any thing worth the noting falleth out in the course of our liues that is against our selues or others whether they bee particular persons or whole Nations to quicken our witts thereby and to stirre vp our memories to call to mind and remember whether there be no one place of Scripture that witnesseth something touching the same whereby it is foretold or whereunto it may be likened as for example we see a man run vp and downe about his worldly affayres vpon the Sabboth day and when he hath done we see all that he did was in vaine heare should we remember what is sayd vnto vs Exod. 16. 27. to wit And it came to passe that there went some of the people on the Sabboth day which was the rest of the Lord for to gather Manna and they found none This was the practise of Christs Disciples and God gaue them vnderstanding thereby see Ioh. 2. 16. 17. 22. and Ioh. 11. 16. Now to finde conuenient places of Scripture touching these thinges that may bee compared with that that hapneth in the world wee must in that that is done diligently consider what the speciall causes were why those things fell out and came so to passe as they did as namely why such and such things hapned so well or so ill and wherein they finde themselues to haue a part in the gracious promises of the Lord and the Lord hath promised such good to come to them as they then finde or wherein they feele and know themselues culpable of the threatnings of God whereby things haue so happened vnto them as they haue fallen out And if we can finde no certaine speciall cause thereof but the contrary rather then we must as in Iobs case ascribe the event to the mighty power of God and accordingly behaue our selues therein CHAP. XIX Of the seuerall fruites that spring from the searching into and finding out of Gods truth and certaintie declared vnto vs in his word and in his workes THe fourth and the last of the foure necessary points required hereunto that by the workes of God done among the sonnes of men we may be enduced to lay more hold vpon the feare of God and godlinesse is that wee diligently note and consider the seuerall fruites that are hereby reaped and which by finding out Gods truth and the certaintie thereof are declared vnto vs in his Word which must be earnestly and well considered of because this is the ende scope and speciall marke whereunto all tendeth that hath formerly beene deliuered Now the fruites that spring from the aforesaid considerations are notable both many and great whereof some that we may orderly place them in certaine ranckes concerne the holy Scriptures themselues by the light whereof wee may bee able to proue and to iustifie all the aforesayd arguments and declarations other some concerne Gods workes and a third sort our obedience which wee are to yeelde and shew vnto the word of God and the holy Scriptures Touching the first sort of fruites concerning the holy Scriptures they are three For in the first place wee learne out of the aforesayde considerations the truth of the holy Scriptures that the same is most certaine and immutable and that it shall neuer faile in any one tittle thereof therein contained And heereby are wee confirmed and assured in our consciences as by experience we find that what soeuer the Lord hath spoken by his owne mouth in his worde that with