which he doth not want and sets down a course of meanes which he will not alter and then it concerns us to answer Providence with industrie to put forth our strength and to use such meanes as God vouchsafes If we have the honour to be Gods Instruments we must do the office of Instruments and be active we must cast our care on God for the issue but we must sweat our selves in the prosecution Hell it self shall never prevaile against the flock of Christ yet they must strive to enter in at the narrow Gate they must work out their own salvation with fear and trembling Election to the end includes the meanes whosoever will be happy in another world must first be good in this Presumption is as dangerous as distrust and he may justly lose the fruite of a happy end who neglects the use of lawfull meanes 3. Confide in God in the want of meanes It was a pious speech of Luther in an Epistle to Melancton God is able to preserve his own cause from falling or to raise it when it is fallen God is never more neere his people than when deliverance seemes furthest off they can be in no condition where he is at a stand and cannot help them This war which we think will devoure us all may be an Instrument of preservation as the whale which swallowed up Jonas was a meanes to bring him to the shoare The depths of Mercy are beyond the depths of misery and God hath his own ways of helping his Children when all things else deny them help The violence of the wind turn'd back the Darts of Bugenius his Armie into their own faces for the victory of Theodosius A number of little fishes will come to feed the Rochellers in a hard siege Moab and Ammon the Enemies of Judah shall destroy one another So mightie is God in power and excellent in working Say that our sins are many and our transgressions great yet Gods mercys are more and his glory will be greater in pardoning No faults can damme up the endles goodnesse of the Almightie we cannot offend so much as he can pardon Say that our enemies are many and mightie and cruell yet Ahab with a few yong Men vanquished Benhadad's great Army and 32 Kings with him The Divell is stronger by Man's wickednesse than by his own power Say what we can and say the worst we can that England is sore wounded and poore Ireland is giving up the Ghost Yet remember that Repentance preserv'd Ninive which in 40 days was to be destroy'd that Fayth delivered Daniel out of the Lions mouth That he who will raise our bodies can mend our worst condition Was Abraham deceived who trusted in God for a Sonne against the course of Nature Or David who being compassed about with the waters of affliction hoped for better times Or the 3 Children who beleev'd that God would deliver them out of the fiery furnace O Lord my God in thee have I put my trust save me from all that persecute me and deliver me And deliver us all he will if we all pray unto him for faithfull prayer is Omnipotent And pray unto him we shall if we all trust in him for trust is the roote and life of succesfull prayer Let us all therefore Pray and Trust and Trust and Pray that our heavenly father would work a good understanding betwixt King Charles and his great Counsell that he would look with the Eye of compassion upon dying Ireland that his mercyfull hand would make up the breaches of distracted England that his goodnesse would take away the cause of all calamities our many and great and crying sins And after our prayers let us trust againe that seeing it is all one with the Lord to save with many or with few to help with meanes or without meanes He will in due time produce a sweet correspondence betwixt the King and people he will deliver bleeding Ireland out of the hands of bloudy Rebells He will restore distressed England to a happy condition he will pardon our iniquities and remember them no more Let us pray therefore and trust continually and let us never cease to trust and pray FINIS Die Mercurii 28. Decemb. 16â—2 IT is this day ordered by the House of Commons that Master Corbett shall have thanks returned him from this House for the great paines he took in the Sermon he preached this day at S. Margaretts in the Citie of Westminster at the intreaty of this House And that he be desired to print his Sermon And it is ordered that no man shall presume to print it but hee whom the said Master Corbett shall authorize under his hand-writing And it is further ordered that Sir Iohn Corbett a Member of this House shall returne the thanks to Master Corbett H. ELSYNGE Cler. Parl. D. Comm. I appoynt Rob. Bostock Stationer to print this Sermon ED. CORBET ERRATA PAg. 9. l. 20. r. destroyes l. 11. r. untruths l. 35. r. thus p. 10. that Gallen p. 11. l. 1. r. every grasse l. 36. r. ruled p. 13 l 31. r When that scarlet p. 13. in the margentr Visa est inâ—igna quam Tullianae dignitati compararem p. 16. r. Gold Math. 16.17 Ioh 3.4 1. Cor. 2.10 Joh 5.39 Math. 11.25 1. Cor. 1.19 D. Twisse D. Amesius Cameron Pâ—du Moulin c. Psa. 115.10 Eph. 1.11 Tract. de â—vers Arist. dogmatum L. 4 de Gene c. 12. in Enâ—â— c. 96. Quisquis diffitetur insanit Rom. 9.21 Jer. 18.4 Miâ—o ineffabili modo non fieri propter ejus voluntatem quod contra ejus voluntatem fit In. 2. q. 2. Greg. l 2. â—or c. 12 Hâ—eâ—o cont. pâ—lagâ—a Oâ—â—g l. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Psal 33 6 Contaren de â—erf l. 2 c. 5 Aquinas Con Gen l. 3. c. 24. Thom. p. 1. q 104 Sua in Met. Vasquez in 1. p. d. 72. Scotus in 2. d. 1. q 5. Hurtadâ— c. Hieron. in Ep. ad Ctesiphonâ—eÌ„ in l. 1. Contra Peâ—agianos act 17.25 〈◊〉 2.13 Act. 17.28 Math. 14.29 Dan. 3.27 Exod. 1â— 21 Numb. 20.8 Ios. 10.13 In 1. ad Heb. Hom 2. ad Heb. Vs 2. Sam. 15.26 Damnati gratias agant accusatio votuÌ„ poena felicâ—tas· Iob. â— 10 Heb. 12.6 Job 3. Ier. 12 1.2 Consuevisse Deos quos pro scelere ulcisci velint his secundiores res diuturniorem sanitatem conceder Caes. l. 1. de bell Gall Iob 21.7 Math. 26.39.42 Isa. 45.9 Psal. 139.12 Sen. Ep. 41. Hil. l 8. de pri. Chrysost. in locum Ps. 7 2. Ier. 11.20 Psal. 94.11 Gen. 6.5 Isa. 64.6 Pro. 16.4 Psa. 34.10 1. Tim. 2.4 Heb. 12 2 Job 16.19 Ap 2. pro Chr. p. 57. De mend ad Cons. l. 1. c 6. Iob 13.7.9 Prov. 16.4 Exod. 32.32 Non nisi cuÌ„ mâ—ntitur perseverat Tertul. Papists defen. aequivocation Psal. 14 1. Ideo dixit in corde suo quia hoc nemo audet dâ—cere etjamsi audet cogitare August V. 18. C. 1. V. 21. In vita Anseâ—mi Modò veritatis antitiâ—â—ta veâ—â— Religionis corona jam sentina confluges omnium haeresium Nuntius Popheticus p. 34. Nehem. 9.6 Iob. 38.11 Theodor in his Sermons of Prov. Chrysost. in his Sermons of Prov. Lâ—ssius in his base of Provid. c De usu partium c. 7. Rom. 11.53 Math. 6 2â— 29. 1â— 29.30 vid. aug. l. 5 de Civ. Deie 11. l. 10. c. 14. Pro. 16.33 Lam. 3.37 Deu. 19.4 2. Sam. 17. 1. Sam. 2.25 Prov. â— 1 Prov. 19. â—â— C. 12. C. 15. Vid. de Alipio l. 6. confess August c. 7. de Iul. Caes. apud Suet. in Cas. c. â—1 Exod. 34.24 Jer. 10.2 Rom 8.28 Joel 2.31 Mat. 24.29 C. 18. M. Meade in his clavis Apo. Alst. in his diatr. Caroâ—us Gallus in his clavis Proph. See the Inter on the Reve. Napier Fon. Brâ—gh Conâ—a Man Math. 24.14 Vide Heurrius de leg. Evaâ—g ad Jndo See Weeâ—â— Treatise of the Iew p. 355. Mich. 4.3 Esa. 54.11 L. de mundo c. 6. Vide Catech Ra. â—cov Sleyd Com Rulling l. 1. Enchyr. c. 17. 1. Cor. 11.29 Act. 14.3 Ph. 2.16 Rom. 1.16 Burtor in Syn. Jud. Weens treatise of the Iew p. 349. Dignitati compararâ— Aug. Con. l 3. c. 5. Act 26.24 Act 17.32 2. Cor. 5.18 Rom. 10.14 2 Cor. 10.4 Heb. 4.12 1. Chro. 28.9 Ier. 17.10 1. Sam. 16.7 Aug. l. 3. Conf. c. 6. Hom. 3. in 1. ad Cor. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Nostri ut de viris taceam pueri mulierculae tortores suos taciti vincunt expromere illis gemitum nec igniâ— potest Lae. l. 5 c. 13. Socrates l 1. ca. 5. hist. Ecc. 1. Cor. 1.26 Rom. 8. v. 6.7 Rom. 8. v. 6 7. Ier. 32. v. 39.40 Prov. 1.7 Psa. 119. v. 98 99 100 Luke 16. v. 13.14 Psa. 119. v. 98.99.100 2. Sam. 16.23 Iobâ— â— Mat. 16.26 Splendiae peccata Iob. 3.4 1. Cor 2.14 Psa 19.6 119.130 Titus 3.3 1. Cor. 4. Psal. 44.14 Rom. 11.22 Lev. 26.43 Luke 23.43 Act. 9. Calv. in Ep. dead. in 1. ad Cor. Epist. 1 ad Heliod Ignatius Antiochen Apol. 2. pro Christ p. 54 55. See Tertul. adver. Genâ—es c. 2. Adamus in vita 1. King 18.17 1. Cor. 4.13 See Tertul. Apol. contra Gent. c. 39. Salv. l. 3. 2. Kings 5 1. Cor. 11. Act. 2. Isa. 55.11 Heb. 4.12 A Gell. l. 1. c. 13 Florus l. 1. c. 14. Deu. 38. Math. 4. â—2 Exod. 8. v. 26. Ioel 2. See Junius in locum Gen. 50.20 2. King 2.29 1. King 18.34.35 Act. 5 15. Ezech. 9.4 Hook Ecc. pol l. 5 sec. 42. See the storie The danger is past as soone as the letter is burnt Isa. 38. 2 King 20.7 Ficus suapte natura possunt pus evocare educere Cels l. 5. cap. 12. Eccl. 10.10 Iosep. Anti. l. 15. c. 14. Rev. 11.16 So some good Divines interpret 2 King 5. Iohn 9. Iudg 7. 2 King 3.22 er 27.5 Isa. 47.10 Josu 1. 2. Chro. 20.17 Exod. 14. Luk. 13. â—4 Phil. 2.12 Jon. 1 1â— Syms Hist. c. 14. p. 67 c. 16. p. 183 2. Chr. 20.22 Isa. 28. â—9 1. King 20 Jon. 3. Dan. 6. Dan. 3.17 Psa. 7.1 Alstedâ—
things are naked and open unto the Eyes of him with whom we have to do Nothing can escape his knowledge we are as it were divided and bowelled without our clothes without our skin in the sight of God But when we are lockt in our chambers the windowes shut the curtaine drawn over our heads when we are compassed about with stone walls who then shall see us Nemo te videt saith Saint Bernard non tamen nullus No man indeed can see thee but he seeth thee before whose tribunall thou must one day stand and give an account for every idle word Thy good Angells see thee and greeve at thy sinne the Divell seeth thee and rejoyceth at thy follie The stones in the wall see thee and are ready when God pleaseth to fall upon thee and to grinde thee to powder But Gods power doth not rest here his all seeing Eye is not terminated in words and actions He searcheth the raines he reads cleerly the book of our soule he heares our thoughts this House of our body walls of flesh cannot exclude the rayes of that Omnipotent Majestie David in the 94. Psa. 81. will call them fools who think otherwise he will give a reason for it in the 92. v. He that planted the eare shall not he heare or he that formed the eye shall not he see he that made the heart shall not he know the wayes and works thereof But Gods Eyes are purer yet and I have not expressed the least part of their brightnesse God understands our thoughts a far off Psal. 139.2 from all eternitie saith Lyranus uppon that place as soone as he had existence himself and he was never without existence he did know all the purposes the secret motions the deepest roote and grounde of all our cogitations But alas who can measure that which is infinite Our great God knoweth more yet and which may make us adore and admire and tremble beholds us in our proper and corrupt condition he discerns much filth and great staines in the fairest soule he seeth our carnall thoughts our worldly thoughts our presumptuous thoughts our suspitious thoughts our partiall thoughts our curious thoughts our vaine thoughts he seeth our wisest thoughts are foolishnesse and our best thoughts have enough to condemne us But O worme that I am ashes and nothing and worse then nothing why do I endeavour to fathome the depth of Gods knowledge to describe that light which looketh further and further and hath no end of looking further Whatsoever God seeth and he seeth whatsoever hath been and whatsoever is whatsoever will be or may be he seeth whatsoever is to be seene and whatsoever is not to be seene he rules and governs and commands he directs to his own glory and mans salvation Philosophy will teach us that Angels can discover bad thoughts by wicked actions and judge of the soul by the temper of the body But to see us from everlasting and to see us in our native fowlenesse and deformity to know our thoughts before they were and so long before they were to dispose of them to his own ends this is that altitudo of which Saint Paul speaks into which the further we descend the lower we may sink and the more we know the more we are ignorant O thou Christian then whosoever thou art having fought a good fight made conscience of thy ways and kept thy selfe straight in the middest of a crooked generation do not hang down thy head or remit one jot of thy zeale in goodnesse for the reproaches of Men or the unjust censures of all the world rather revive and quicken thy industry in every good cause inflame thy holy life and in despite of all the sharp arrowes of calumniation run joyfully in the race of Gods service raise thy languishing thoughts with David in the consideration of thy own sinceritie and innocence and single heart comfort thy self with the example of Christ who despised the shame for the joy which was set before him and satisfie thy soule with Jobs resolution behold now my witnesse is in Heaven and my record is on high When thou art going to any lewd Act profane company vaine pleasure remember the God of Israel looks upon thee If profit unhappily move thee to injustice oppression or any other service of the Divell if rotten lusts unconstant honour base ends lay siege unto thy soul and endanger thy spirituall safety call to mind the presence of the Almightie This one weapon of Divine Armory is powerful enough to confound a whole world of temptations and to conquer Hell it self For will any man cut a purse before the Iudges face and when he is sitting upon the Bench will any man commit adultery in the open streets Nothing hinders vice so much as nakednes if Seneca speak true the greatest part of sins are committed for want of witnesses How tender were the primitive Christians herein Who would not tell a lie to save their lives as Justin Martyr relates Saint Augustin proceeds further and will not admit a lie for the salvation of a mans soule But Job hath a straine above all and will not have a lie told for the glory of God that glory which is the greatest Good which is the end of all things which Moses preferr'd before his own everlasting happinesse O mercyfull Father how are we degenerated from those pious resolutions what Spirit hardens our hearts and devoures the conscience of these later generations which make lying a Profession and are constant in nothing else which maintaine the lawfulnesse thereof and confirme on truths with Oathes and Imprecations In Davids time the fool said in his heart there is no God he durst not speak it with his tongue But our Atheisme is raised to that height and boldnesse that we dare professe it in our words and Actions we dare brag of our uncleannes in contempt as it were of heaven and in scorn of the Almightie Adde to this the filthines of sinne which our Saviour tells us Math. 15. defiles the Man {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} makes him Common which by an Hebraisme is profane uncleane beastly Agreeable to which is that of Saint James lay aside all filthines and superfluitie of naughtines filthines in the abstract {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} naughtines which is an excrement a nastie thing as odious and detestable in the nostrills of the Almightie as our very excrements are to us Vpon which ground Devout Anselme professed that he would rather be in Hell and free from sinne then polluted with the filthines thereof possesse the Kingdome of Heaven Now if every sinne be of this blotting beastly condition if the Almightie beholds them in their vilest shape in their greatest deformitie what shall we think of those crying sinns of unfaithfulnesse blasphemy whoredom murther how do they difile us what beasts and black Divells do they make us what shall we think of
this great and famous City lately the Governernesse of Truth and Crown of true Religion but now the sink and stinking dirt of all Heresies My Author is in print and passeth without contradiction and in a language which forraigne Nations may understand And this he further speaks as neare as I can translate him I dare be bold to say that more sects are risen in London in a yeare and half past then in the whole Christian world since the Apostles times in 1600 yeares Irenaus reckons up about 20 diverse sects of Hereticks Tertullian 27. Theodoret 76. Epiphan. 80. August 88. Damas. 100. philast. 128. All which being dead and buried many centuries of yeares since are raised at this time and recalled from Hell by Handicrafts men and the baser sort of people not without the great evill of the Londoners Neither is there yet an end of multiplying Religions I must confesse I stand amazed at the relation And know not whether I should be angry with the book or sorry for the Author wish to the one lesse bitternesse or to the other more charitie 3. God governs all things to their ends Gods Providence is as generall as his Creation governing all things by the same infinite power by which they were made This glorious fabrick of the world would soone lose its beautie and the great familie and rich furniture thereof fall into confusion if the hand of Providence did not guide their motions and by a sweet command conduct them to their ends The waters would overflow the earth the fire would ascend above its proper spheare Lions and beasts of strength and Crueltie would quickly devoure the generations of Men Nay the creatures have destruction enough within themselves and for want of enemies abroad would become their own Executioners Divines naturalists have spoken so much of the parts of man the use order of the actions and fabrick of rationall creatures of the vertue of plants stones that wonder is fitter herein then words he doth best relate that storie who most admires it I shall therfore only tell you Galen by the light of Nature did extoll the wisdom of Godin the making of a Gnat in the very thigh of a Gnat that which we do so little regard which we do so much scorne which many of us never took notice of the thigh one of the least low'st parts of a gnat a poor imperfect creature yet confesseth the hand of God and magnifieth that Name which Christians many times blaspheme the basest worme which creepeth in the dust hath matter enough to silence the wisest Man and by how much the lesser any creature is by so much it raiseth the greater wonder As a small watch requires a curious hand and pictures of the least volume shew most of all the limners skill Let us consider the whole species of mankind every child of Adam from the Creation to the last Iudgement and when we have considered let us be astonished and cry out with Saint Paul How unsearchable are his Iudgements who gives to so many millions of millions a distinct Face by which the Husband knowes his wife the Father his Child the Creditor his Debter the Magistrate the Delinquent the Subject his Prince by which we know our Friends from our Enemies and without which Treason Incest Parricide Every wickednesse would fill the world and confusion overwhelm all Government there is not a Lillie grows in the Field not a drop sinks from the cloudes not a haire falls from our Head or a sparrow lights on the ground without the Eye of Providence grasse hath measure and the sands of the Sea are numbred the whole disposing of a Lot is of the Lord He guideth the stroke of every sword in a battel and not a bullet flies to any other place then he hath appointed Those things which be most free and absolute the hearts and wills of Men follow the Influence of Divine Providence they do whatsoever liketh them But yet they can do no more and in no other manner then God hath Decreed He guideth them to his own Ends yet guideth according to that Nature he hath put into them they voluntarily performe what certainly shall come to passe He causeth good actions he permitteth bad actions he rules and orders all Absolon shall refuse the good Counsell of Achitophell if God have so determined and Elie's Sonnes shall not obey the voyce of their Father if the Lord resolve to slay them The Heart of the King is in the hand of God as the Rivers of water the Kings heart who hath all things at command and is of all men most free and whose wrath is as the roaring of a Lion his heart his will his favours his frown his power his purposes are call'd by Gods Providence as the waters are carried in their channels at the pleasure of those who have skill to derive them Posidonius in the life of Saint Augustine gives us two memorable examples to this purpose The good Father being to visit and instruct the people of a certaine place and having a guide to direct the way and conduct him thither did notwithstanding mistake the Common and usuall roade and ignorantly fall into a by-path and so escaped the bloudy hands of some Donatists who knowing of his journey lay in ambush to take away his life At another time this Holy Bishop preaching to the Congregation and forgetting the Argument which first he proposed fell upon the Errors of the Manichees which he never intended and by that meanes converted one Firmus his auditor who afterwards fell down at Saint Augustines feet weeping and confessing that he had lived a Manichee many yeares and now by Gods mercy and his last Sermon was reduced to the Catholick beliefe We all know that Augustus made the generall taxe to enrich his own coffers but God used it as a meanes to fulfill the Prophesie of Christs birth at Bethlahem Nay God is the cause why things are not why a wise Councell of State-Physitians cannot cure the wounds of a bleeding Kingdom why a peace desired betwixt two contrary Armies finds no successe why the Enemies which were round about the People of Israel could not desire their Land the men being absent thrice every yeare and none but women to oppose them It is God who hinders and gives way to every work nothing is independant on him who depends on nothing Indeed Ticho-Brach and Kepler two famous Mathematicians seeme to Crosse this doctrine attributing much to the Influences of the Starrs and to that great conjunction of Saturne and Jupiter From whose pens some in these times give out many ominous conjectures and in truth few can be ignorant that the heavenly bodies have great power over inferior Creatures and are the partiall causes of many alterations here below but such crosse accidents do frequently happen in the Matter on which they work especially in the bodie and actions of
men which are swayd by reason and education and Religion And God doth so controll and check them at his pleasure that our sinns are more to be feared then the Starrs and nothing certaine can be concluded from their aspects but that they work together for the best to them that love the Lord They make somewhat to fore-tell Mans inclination and are signes of spirituall events but they bring no fatall necessity with them and things contingent are as far above their power as they are below the Almightie's If we can beleeve that the 1000. yeares mentioned in the Rev. for the binding up of Sathan is yet to come as divers do strongly perswade us we need not cast the great fury and confusion of all the world upon the starrs we need not wonder at those Civill dissentions by which we devoure our selves and when no other enemy could do us any harme we labour our own destruction For the old Serpent is such an enemy to goodnesse and is now so madly furious because his time is short that he brings foorth all his wicked instruments which are in the 4. quarters of the world to compasse the Tents of Saints about and the beloved City to strik Religion at the heart and to banish if it were possible the Church of Christ from off the earth yet thankes be to our gracious God his power is limited both in regard of time and measure and manner he can go but to the end of his chaine witnesse Jobs afflictions He may expresse his malice he cannot effect his will For wickednesse it self is under subjection and all the strength the Divell hath rests in God I am confident that these rageing waters which do so overflow the banks of Christendome are trialls of the Godly punishments of sin and instruments of Divine Providence I do not more beleeve that the sun is in the Heaven or that I am speaking to this Congregation then I do beleeve that all the calamities which are fallen upon this Land shall turne to the benefit of Gods people that Antichrist shall concur to his own subversion and the very enemies of Truth shall advance it then that scarlet whore who hath so long made the Nations drunk with her fornications shall fall and it is most probable that her ruine is neare at hand when a more full and entire calling of the Gentils then hitherto hath been shall be accomplished and their reasons are prevailing with me who yet expect such a calling when the Iewish Nation shall be fully reduced to Christian Religion and it is a granted truth amongst the best Divines that such a conversion is yet to come then shall the Church of Christ break through the clouds of affliction prevaile over Antichrist and all the instruments of hell and flourish more in doctrine and manners in peace and power and glory then ever it hath done since men first inhabited the earth What Aristotle therefore relates of Phydias the famous Carver I shall apply to Divine Providence for as he being to make the Image of Minerva did with such curious Art work his own face upon the statue that whosoever should scrape out the face must of necessitie deforme the whole Image so the great Architect of Heaven and earth hath in such a wonderfull manner engraven as it were his own glorious face his power his wisdom his goodnesse upon the whole fabrick of the world and upon every part thereof that this Divine face of God cannot be separated from any Creature without the Creatures ruine and annihilation I will conclude this point and my first Proposition with Davids Confession Psal. 40. v. 5. O Lord my God thou hast made thy wonderfull works so many that none can count in order thy thoughts towards us I would declare and speak of them but they are more then I am able to expresse PROP. 2. Foolish things in the Judgement of the world are in great esteeme with our wise God How much the heathens of old did contemn the Iews for Circumcision that seale of the covenant in the flesh Poets and profane writers do sufficiently manifest And although the Socinians of later times do not plainly deride Baptisme the Sacrament of Christianity and new birth yet they place it amongst unnecessary ceremonies and account it rather a matter of forme and custome then of use and power What wicked titles doth Muncer that great Anabaptist give to Matrimony the holy Ordinance of God and which is honourable in all calling it fornicem and Sathanae lupanar the stew and whore-house of the Divell from whose opinion Coster the Iesuit doth not much dissent professing that a Clergie-man who keeps concubines and commits sacriledge offends lesse then he who is married to a wife And do not many amongst us think coursly of the blessed Eucharist not discerning the Lords body as the Apostles speaks who profane those sacred mysteries with carnall thoughts and unprepared hearts and rather feed their bodies then their faith The Holy Scripture which is the word of Grace the word of life the power of God unto salvation by the Iews is lesse valued then the Talmud and in the esteem of Papists is an imperfect leaden rule a dead and dangerous letter a nose of waxe That God should be incarnate and suffer is madnesse in the judgement of Festus A Virgin to beare a sonne or a resurrection from the dead is abundant Matter of laughing at Athens What better entertainment hath the preaching of the Gospell which is the ministery of reconciliation and the ordinary meanes of eternall happinesse opening the eares enlighting the eyes softning the heart and sanctifying the whole man How is it accounted by too many ludibrium probrosum artificium as Gerson speaks a vaine work a dishonourable profession how do we loath this heavenly Manna What a foolish unnecessary businesse do we make it preferring our ease our profit our private reading before the bread of life and the publick worship and service of the Almightie Such is the condition of the flesh and corrupt reason and wordly wisdom that they cannot rellish matters of greatest weight of highest excellency they cannot discerne the doctrine of faith the mysteries of salvation some reasons may be these REAS. 1. God seeth not as Man seeth The Lord beholds the heart he regardeth sinceritie and faithfulnesse he loves a willing mind a cordiall wish when all things else are wanting But men have base and bastard principles by which they judge and by which they are led they look upon the Garment and outward appearances either blessing themselves in their policie with Achitophel or in their power with Nebuchadnezzar or in their full barnes with the Rich-man in the Gospell soule take thy ease thou hast goods laid up for many yeares when alas the whole world is nothing to the happinesse of the soule Gold can no more fill the spirit of man then grace