'le neuer hit this white Once liuing White now dead yet liuing more And walkes in white where heart was long before Who lou'd thy gifts and yet of gifts would none But he that car'd for thee and thine now gone Though rich in grace yet poorer in estate For crosses thicke befell thee now of late Thy Patron which in loue did thee aduance Now pitie takes of thine in their hard chance To liuing and the dead this is great loue And may compassion much in others mooue To Lancashier thy paines much good did bring And from thy words their well-fare long may sing Thou chang'd thy charge and still did paines discharge Yet in a church where grace had small enlarge Change of pasture in prouerb make fat calfes But nature saies to sheepe oft rot'nes falls Greenham had pasture greene but sheepe full leane Yet change of charge made pasture far more meane Whites flocke both green and white for harâ—est made And wonder was what good successe he had But Barnham was to him more barren soile Small fruit did spring from labour and his toile Oh cursed crue that will your sinnes pursue And neuer cease till hell be for your due I call as he did often cry Repent Before your time for mercie all be spent Iudge this your sad affliction springs from sin To whip out folly and let wise dome in Arraigned must you be before your iudge For manie crimes that neuer here you grudge These things hast thou done The more these things are knowne the lesse the care And lesse the care the more these things you dare The sincere Iudge no worke nor persons spares Done thou and these to euery man he shares I held my tongue Soone may be speake in wrath that holds his tongue And recompence your sinnes for all this wrong Thou thoughtest I was like thee A thought as farre from good as Gods from ill To thinke and iudge a like is all your will I will reprooue thee I will reprooue is not a word in vaine For God will strike and vengeance is the paine Set them in order before thee Confusion great in sinne and sinners staies But God that knowes can order all their waies To order sinne before the sinners face Is wofull pay for running of that race Conclusion It is your crowne and honour to maintaine Gods pretious Church though others it disdaine Well haue you runne runne on with speed apace Your gaine no doubt shall glorie be and grace Grace here on earth and glorie farre aboue This life well spent a better life shall prooue CHAP. VII Concerning the fearefull apprehension of the Conscience in these words before thee THe Originall hath it in thine eyes that is in the eyes of the conscience which is the best iudge in the world and the hardest to bee corrupted it is no receiuer of bribes but the true applyer of the lawe to euerie fact whether good or euil it deales with man either by absoluing or condemning Nature of conscience before God it either accuseth or excuseth Hence conscientia quasi scientia qualis quisquis sit a true knowledge what manner of person euerie man is 1. Ioh. 3.20 If our heart condemne vs God is greater then our heart and knoweth all things if our heart condemne vs not then haue we boldnesse toward God this Paul found in himselfe 1. Cor. 4.4 but hee would not iustifie himselfe by it This on the contrarie made the accusers of the woman taken in adulterie creepe out one after another Ioh. 8.9 In all men this beares witnesse of the law of God written in their hearts Rom. 2.15 It calls old sinnes to remembrace and makes men afraid of the punishment of theÌ„ Gen. 50.15 It is a grieuous wound for sinne committed and alwaies cries vengeance Gen. 4.14 By custome of sinne the conscience is become fleshie not soft but hardened First that it looseth all feeling of sinne Ephes 4.19 and secondly incurable by any ordinarie surgerie for as a Schirrous place in the bodie or that which is become to haue a Canker in it oyles will not mollifie it plaisters and salues cannot heale it vp only a hot yron must burne it out and so bring the place againe to feeling so many a mans conscience is so hardned that nothing will cure it but hell fire and the worme that neuer dieth 1. Timoth. 4.2 I haue shewed how many wayes the conscience is brought to feeling the hot yrons that God vseth are in number three The first is some general amazement or astonishing of the heart by some sudden fearefull and extraordinary iudgement Dan. 5.9 The second is made hote by some particular acknowledgement of some particular sinne Matth. 27.3 Lastly by the last iudgement Reu. 20 12. Conscience quiet and not good Kinds of conscience is of the secure and carelesse liuer good but not quiet is of the broken and contrite spirit which the Lord will neuer despise the conscience neither quiet nor good is of the desperat sinner quiet and good is of the Christian come from vnder the storme and tempest of temptation and resting in the sweete sense and feeling of the mercies of his God in Christ Iesus sealed vnto him by the testimonie of the spirit of God The conscience meant in this place is the quiet but not good conscience awaked by the fearfull iudgements of God to tremble and feare Zecha 5. vntill the flying booke came forth which is the curse of God the woman which is wickednes sitting in the middest of the Ephah is pressed with a weight of lead and stirreth not but now the Lord euen by a weake meanes of two women hauing the wind in their wings lifts vp the Ephah betweene the earth and the heauen and then the whole earth which sits at quiet shall be mooued and established for euer in the land of darkenesse and obliuion Therefore because the Lord knowes that he shall finde the whole world asleepe when he comes to iudgement bids them that loue him watch take heede of securitie Observ Of all miseries that can befall man none like to the setting of sinne before the eyes of the conscience The Lord in this Psalme is extraordinarily offended with the hypocrite and for his plague hee puts this one for all I will set thy sinnes before thee Alas The children of God often wrastle with horror of conscience the children of God often feele the wrath of God kindled against their soules and anguish of conscience most intolerable and can find notwithstanding continuall prayers and incessant supplication made vnto the Lord no release but in their own iudgement stand reprobate from Gods couenant and voide of all hope of his inheritance expecting the consummation of their misery and fearefull sentence of eternall condemnation when perhaps these are but temptations rising from their owne nature or els without them by the malicious enemie Sathan or from such allurements or terrors which the world tosseth vs with all in these
Conscientia in effectu affectu â—uâ—nâ—u vel pro effectu praeterito vel pro affectu presente vel pro eueÌ„tu futuro for the fact past that is either in regard of God or man of man it either absolues or coÌ„demns in regard of god a witnes either to excuse or accuse for the affection that followes vpon this it is either ioy or sorrow ioy vpon absoluing and excusing sorrowe vpon accusing condemning and for the future euent it is either the expectation of reward or the feare of punishment That this may a litle the better appeare let vs see how the coÌ„science is locked or vnlocked this eye is alwaies as a booke that is both clasped and open at the same time or els wholly clasped and locked vp The claspes that doe all this are in number three goodnes Claspes of conscience 1. Goodnesse sinne and punishment Goodnesse clasps vp the accusation of the conscience but alwaies leaues open the conscience for excusation therefore a good conscience will open for no accusation nor shut for any vaine excusations Secondly 2. Sinne. sinne is either the clasper and vnclasper together or the clasper alone the clasper and vnclasper by excusation or accusation as in our first parents it is said when they had sinned their eyes were opened not that they were blind before but that now the eye had lost the power of excusing and therefore in that was shut vp and blinded but was altogether vnlocked for accusation and condemning of themselues yet by reason of custome and long continuance in sinne that verie selfe same thing which opened the eies of our first parents hath wholly seared vp the eyes of some that their consciences neither accuse nor excuse except you will say they falsly excuse when they make vs cry peace peace and all is well with vs. Now this for the most part is the claspe of mens consciences so that except God bring iudgement the conscience will neuer be awaked from his securitie 3. Punishment Therefore the third claspe of the conscience is punishment this holds most surely in excusation in so much that none can either vnclaspe it or by any meanes be able to mitigate the strait holding of punishment from all comfort so that neither angels nor men nor any other creature can giue a dramme of comfort but for the vnclasping of the conscience it wil do it most forcibly and exceedes all other meanes and therefore is to bee vnderstood in this place Hence ariseth a fourefold distinction of conscience the first that is at peace with it selfe Conscience quiet but not good quiet nor good but not with God and that is the conscience that is wholly locked vp the second that is neither at peace with God nor it selfe and that is the conscience vnder the horror of the punishment of sinne good not quiet the third conscience which is not at peace with it selfe but with God and that conscience hath two claspes in it goodnesse and sinne goodnes from God sin from it selfe good and quiet The fourth that hath peace with God and with it selfe and this is a conscience that feeles a claspe of Gods mercie to bind vp the broken heart and make it breake forth with ioy and gladnesse So that now if we looke into the world wee shall find that euerie man is either a Prince or a peasant either the basest among the sonnes of men and most ignoble or els couragious as a lyon and stout hearted as a gyant If a man were as poore as Lazarus and as naked as Iob yet if he bad a good conscience he would be higher then Princes and scorn to yeild a foote for the proudest but on the contrarie if hee were as stout as Alexander as merry as Belshazzar as wise as Ahithophel as proud as Hammon and as rich as Nabal yet hauing an euill conscience he would tremble with Alexander for the touch of an ague quiuer with Belshazzar for the appearance of a finger hang himselfe with Ahitophel for that his counsell was brought to nought mourne with Hammon vpon his bed for the losse of his honour or his heart would die within him as it did within Nabal for the losse of a field or in a word hee would tremble at a very leafe and therefore fearfull shall bee the estate of these men when the Lord shall thus vnlocke their consciences as he hath promised he will doe in this place Now this vnlocking is threefold Keyes to vnlock conscience 1. Amazement First by a generall amazement when a man is suddenly stricken but he knowes no particular cause as Belshazzar was in the 5. of Dan. the writing on the wall vnclasped his conscience by a sudden amazement Secondly 2. Particular knowledge by a particular knowledge of the sinne that they haue commited as it was with Indas who said Phaue sinned in betraying inocent blood this did strike so deepely into his conscience that be departed and hanged himselfe and for verie greife the rimme of his bellie rent in peices Thirdly and lastly 3. Gods departure by a most lamentable farwel in hell when the Lord shall say O my creature I made thee glorious but thou hast spoyled all thy glorie and lost my fauour farewell my creature I the fountaine of liuing water I the liuing God I thy life and length of dayes thy verie breath must leaue thee and come vnto thee as a consuming fire as a roaring lyon heape vpon thee all torments in bodie and soule Again thou shalt say Farewell creator farwell louing wife farewell my children and all my freinds farewell my pleasures prosits and all my worldly lusts Alas will none of you pitie mee wilt thou O Lord looke on and take no compassion and will you my freinds if with me curse me and cry A vengence on me will you thus reward my loue vpon earth If in heauen will you crie with father Abraham Remember that you had your pleasure when many a Saint starued at your doore and therefore iustly art thou tormented and we most mercifully rewarded you did vs much hurt in your pretended loue and blessed be God you preuailed not in your will Alas is it so why then O worme of conscience doe thy worst burne fire that can not be quenched I gnash with my teeth to see the prosperity of my freinds blaspheme God with the rest of my freinds here in hel not as sinning for that we did in brauery vpon earth to teare God in peices was our credit but now we together see all to be our punishments and we can take no sweet solace in our companie as we did vpon earth Thus the wicked goe downe to hell to see their sinnes set in order before their consciences to their euerlasting shame and confusion that could not see it vpon earth the deuill hath lead them into the mids of hel as the Prophet the Aramits that came to take him into the mids
the Lord hath two parts Holinesse both which are contained in the second part of this sentence and they are mercie and iustice for a holy God must be a mercifull God and a iust God his mercie in these words I held my tongue and thou thoughtest that I was like thee his iustice in the rest Mercie Gods mercie is described by foure things First by his adiunct or qualitie silence 2. By the subiect about which it is conuersant and that is the doings of the wicked 3. By his accidentall effect and that is the thoughts of the wicked 4. By the forme and manner of these thoughts and that is to make God like themselues or measure God by themselues The second part of Gods holinesse is his iustice Iustice described by power and comely order by power in these words I will reprooue thee where wee haue foure things to manifest the power First the efficient cause the Lord and therefore most powerfull iustice Secondly the forme reproofe iustice vindicatiue or punishing not remunaratiue or rewarding and therefore so much the stronger the touch of his little finger is able to doe much and therefore what shall be the power of his whole hand and the strength of his arme his breath which in man is nothing yet in himselfe makes smoaking coles and flames of fire issue out of his mouth to the destruction of all sinners 3. From the obiect sinne which all the iustice of man is not able to find out yet shall this iustice search it to the quicke and ransacke it to the bottome 4. Because of the person which is an hypocrite who for the most part deceiues the whole world yea and his owne soule too yet now woe vnto him for hee hath fallen into his hands that can not be deceiued The comely order in these words And set them in order before thee First giuing vs to vnderstand that sinne is confusion and disorder and all sinners are confused and disordered persons 2. That there is an order to be taken with all sinne and sinners 3. That when God shall haue taken order with them then the conscience shall take horrible notice of their sinne and the punishment thereof to their euerlasting shame and confusion in plagues and punishments that neuer would see any disorder in sinne and wickednesse V. 22 The application followeth in the 22.23 v. and it is twofold First to the wicked an earnest admonition Secondly to the godly a serious instruction the earnest admonition to the wicked is in the 22. ver amplified first from due consideration Oh consider this make good vse of my iudgements let them not be idle speculations but profitable instructions to your soules Secondly from the forlorne negligence of all wicked men which is to forget God euen in the time of iudgement Thirdly from the imminent danger and that is tearing in peeces of the Lord Fourthly from the ineuitablenesse of it and the vaine confidence of helpe in these words And there be none that can deliuer you V. 23 In the conclusion of all which is the application to the godly vse is made of the whole Psalm for the glorious comming of the Almightie his mercifull proceeding with his Saints and the fearefulnes of his iudgments with the wicked ought to be a threefold cord to drawe them to true obedience and learne the instruction of their God See therefore the vse of the first part of Gods proceeding He that offereth praise shal glorifie mee would you know my mind O my louing Saints Why this it is in briefe and take it for your conclusion The best sacrifices are praise for they alone shall glorifie mee and giue mee full contentment For the second the vse that you ought to make of my conviction of an hypocrite is this in breife that seeing he hateth to be reformed and casteth my words behind his backe and therefore must needs be condemned though hee haue made a faire shew in preaching of my ordinances and talking of my couenants see you therefore vnto it for I promise faithfully to cuery one that disposeth his way aright shall be shewed the saluation of God and therefore God grant that euery one of vs may haue more of the power of religion in the heart then a shew in outward profession CHAP. II. Of the particular explication of the words ANd thus haue I vnfolded the whole Psalme which if I shall perceiue to be a profitable way for the instruction of Gods Church I shall proceed in the rest but if it shall be disprooued I will trouble the world with no more discourses for wee haue alreadie bookes enough which make vs wast our times vnprofitably but I trust in God seeing that I am not guiltie vnto my selfe of any priuate motion that it is the worke of the Lord and therefore as alreadie it is approoued of some so I doubt not but they that loue the Lord will beare the like affection And therefore I pray with the Apostle that both I and they may consider what is said and the Lord giue vs vnderstanding in all things I. Part. Of the arraignement day and persons The generall discourse of the Psalme is alreadie cleared only I haue selected this one verse for the ground of all my future proceedings I call it Gods arraignement of hypocrites first because the Lord himselfe brings in the euidence against theÌ„ Euidence These things hast thou done Patience in tryall Secondly because the Lord hath made long tryall of their repentance I held my tongue Thirdly Abuse of Gods patience because they had fulfulled the measure of their sinne by making God an idle iudge of them thou thoughtest that I was like thee Fourthly because God vpon good euidence long experience and the full measure of impietie could contain no longer from the sentence of condemnation Sentence of iudgement I will reprooue thee and set them in order before thee the cheife Iustice must handle the cause euen in the court of conscience because no reproofe will serue the turne but that which arraignes him before himselfe and makes his conscience his own executioner I might well tearme it the Criticall day of an hypocrite Dâ—â—â—indicances 〈…〉 Physitians obserue two kind of dayes in the sickenesse of their patients first the indicatiue dayes and then the criticall dayes the indicatiue dayes goe before and shew what hopes are approaching of death or life these dayes I may well say went before from the 16. verse to this 21. ver euery day prognosticating nothing but some horrible accident to befall on the criticall day first he will no wayes bee reformed in his life and for counsell he casts all Gods words behind him hee no sooner sees the way of death but he runnes into it and for any vncleane behauiour he will become a partaker with the worst his mouth is as blacke as though the fire of hell were within him and his tongue is so scorched that it can forge
according as he had vse of them So God made all these things fit for his glorie this fitnesse was good and absolutely willed of God and the vse that God made of this fitnesse was likewise good but no excuse for mans sinne no more then the fitnesse of an house for habitation an excuse when it is made a denne of theeues whores and prophane persons Of the second speciall booke wherein Sinne is ordered to wit the Morall Law THe Law of the Lord is the perfect Rule of righteousnesse and the forbidder of all vnrighteousnesse it shews vs what ought to be our worship of his sacred Maiestie and the loue we must beare vnto our neighbour In the first Commandement all our sinnes of Atheisme either in not worshipping God or worshipping another god or preferring any thing before him whether it be in thought word or deede In the 2. Commandement we shall haue ordered all our ill worship deuised by others or our selues in the seruice of God In the 3. we shall be condemned for all kind of prophannesse and light estimation of God and his goodnesse and here will come in an infinite number of sinnes called in one word vngodlinesse In proper signification impietie is against the first Commandement superstition against the second and vngodlinesse in this third which was a principall sinne in these hypocrites In the 4. Commandement all imployments of the seuenth day to any other vse then it was appointed of God whereby holy exercises are hindred and here alas a whole yeare would scarse suffice to number them vp but I doubt not but he that said he will order will make a quicke dispatch and yet leaue none out of his catalogue For the 5. in this Commandement shall come in all neglect of dutie toward our superiours In the 6. all want of care and neglect of my brothers life In the 7. all kind of vncleannesse whatsoeuer yea in the very thought In the 8. all corrupt dealing In the 9. all lying yea euery speech that may doe harme vnto my neighbour In the 10. all repining and enuying at another mans prosperitie O Lord thy Law is perfect thy testimonies are sure thy statutes are right thy commandements pure thy iudgements truth but alas who can vnderstand his faults surely thou canst order all our sinnes O therefore for the merits death and passion of thy Sonne cleause vs from our secret sinnes Iames 1.25 teacheth vs how we may be blessed Gods law the true discerner of complexions if we vse the perfect Law of God as a glasse appointed of the Lord and is able to shew vnto vs the good face or the bad face of our conscience what kinde of complexion we beare whether well tempered ruddie fresh and well-liking hauing the blood of Christ sprinkled vpon vs in iust proportion and measure that the King of glorie may be delighted with our beautie or ill tempered with the pale and deadly complexion of our sinnes and transgressions hated and detested of God on which God can shew neuer a good looke It is reported of a certaine fountaine in which a glasse beeing dipped and holden before a man sicke on his bed if it shew him a deadly face then it is a plaine signe he must die but if a cheerefull countenance then he is sure to liue of the truth of this I will not dispute yet this I am sure of take this glasse of the Law and dippe it in the blood of Christ if it shew a pale face then there 's no hope of life because the law shewes nothing but a man looking vpon it with his deadly sinnes hanging vpon him but if it shew a merrie countenance then the law shewes that we haue the beautie of Christ reflected vpon vs and this may assure vs of life and saluation Now as a glasse helps to order men in the cariage of thēselues for their bodies among men so the law of God doth direct and shew vnto vs what course we are to take to walke with God And herein it declares three things The law shewes what is comely and vncomely what apparell must be put on what off and then what must be our behauiour First what is comely or vncomely Eph. 5. To be followers of God as deare children and walke in loue as Christ hath loued vs is a seemely thing but fornication vncleannes couetousnes filthines foolish talking iesting c. are things not comely and rather giuing of thankes then the very naming of these things becommeth the Saints Secondly after it hath shewed vs what beseemeth Saints it teacheth what apparell we must off and what must be put on Eph. 4.22 The old man with his whole conuersation must be cast off the new man which after God is created in righteousnes and true holines must be put on Thirdly after we haue apparelled our selues it will order the behauiour and carriage of our selues all the daies we haue to liue vpon this mortall earth Tit. 2.12 For the grace of God that bringeth saluation hath appeared and teacheth vs to denie all vngodlines and worldly lusts and to liue holily righteously and soberly in this present world Yet may we admire what should be the reason that for all this sinne is no better ordered when the Lord hath left vs so perfect a law The law no false glasse better then all the looking glasses in the world for it tells men most truly their bad faces and their good faces it beguiles no man in making him better thē he is nay it hath a priuiledge aboue all other laws to wit many particular examples which are as little glasses contained in this great glasse wherein men may see their owne faces by the face of another As good Kings may not onely see themselues in Gods law what is to be done and left vndone and what is the reward of both but they may see themselues in Dauid a man after Gods owne heart Iosias Ezekias true reformers of religion euill Kings in Saul Ieroboam and Manasses good rich men in Abraham euill in Dives ambitious persons in Hammon contented in Mordecai couetous in Iudas liberall hearted in Zacheus euill counsellers in Ahitophel good in Samuel 1. king 12. embracers of the world in Demas close stickers vnto Christ and his seruants in Philemon sound friends in Ionathan rotten at the heart in Ioab faithfull children in Salomon rebellious in Absalom good seruants in Abrahams seruant euill in Onesimus obedient and louing wiues in Sara euill in Michal Dauids mocking wife Alas will neither precept nor example deale with man but the Lord must bring in a third bnoke to order sinne and that is to set it in the eyes of the conscience as he doth in this place surely it were not amisse by the way to shew the reason of this last refuge of the Lord and this last appeale to the court of conscience Reasons why Gods law can order sinne no better but the last refuge must be to
vngodly that thinke God hath no good method but doth euery thing confusedly Indeede they iudge as they thinke and as they liue for their thoughts are most confused and their liues disordered and so they thinke of God But yet let them know that although they make no good vse of his silence before his iustice yet God himselfe will make singular vse of it euen by their owne testimonie when they shall confesse Gods equall doing 2. Direction to the godly that they see how God goes a long in his gouernment of the world and in all his iudgements praise him for his former mercies Vse 3. for consolation First in trouble hence wee learne that the Lord keeping an exact method will dispatch all things most quickly for order makes things goe on apace therefore affliction must goe on apace toward consolation Secondly in prosperitie to see how they goe on along to Gods tryalls and therefore ease themselues with resting vpon God And this may be obserued from the generall bond The speciall bonds follow and first of the antecedent wherin there lies two bonds one of inference and a second of coupling together The bond of inference teacheth vs what manner of conclusions wicked men vse to make out of Gods owne premises Let vs therefore eie that bond which is contained in that word therefore binding together Gods silence and mans thoughts Doctrines from the conclusion Doctr. 1. Wicked men out of the best premisses drawe the worst conclusions silence a singular argument to perswade vnto obedience for who will abuse a louing friend yet we see what the wicked hypocrite concludes from Gods silence to thinke that God is like vnto him a patrone of euill courses and one that must needs fauour an hypocrite because of his profession Reasons Peruerse iudgement 1. Because they are men of peruerse iudgement and therefore euery wicked man concludes contrarie to the premisses If Gods iudgements be the premisses he wil conclude all is peace if silence he will conclude there is no wrath Reas 2. Want of conscience No conscience for oftentimes the proposition shall goe currant with them but the assumption they may not indure for that is speciall application As for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no drunkard whoremaster or vncleane person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come in heauen that shall be graunted but thou art one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The iudgement is the pure part of the conscience the will the assuming part and the heart and affections ought to wind vp the matter that must be denied and therefore the conclusion shall neuer follow Or thus Gods silence ought to lead euery man to repentance that shall be confessed but come to the application and because it is good he will be content to take that but yet the ende shall not be attended and therefore shall it neuer lead him to repentance Hence the assumption is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conscience because it is an applying facultie in man which a wicked man wanting must needes misapplie therfore we shall haue no good conclusions from him 3. Reason is from the conclusion it selfe Want of application which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfecting or knitting vp of a thing together now wicked men make broken conclusions they will not gather vp all together and therefore no maruell if they doe amisse in good premisses 4. Reason is this Their own conclusions defended wicked men haue gotten alreadie vnto themselues such conclusions and they hold them so strongly that nothing shall ouerthrowe them It is vaine to bring Gods iudgments to terrifie them for they haue alreadie made these conclusions That death shall not come neere their habitation they haue made a league with death and a compact with hell as the Prophet saies and therefore destruction shall not come neere them Againe speake of the mercies of God to allure them to repentance and it shall not profit for they haue alreadie determined that they will not serue God at such a rate Iob. 21. Their seede is established their houses are peaceable their bullocke casteth not her calfe their children daunce for ioy and they take the tabret and harpe and râ—ioyce in the sound of the organs Thus they spend their dayes in wealth But where is the conclusion of worshipping God alas they say let God depart from vs who is the Almighty that we should serue him what profit of we pray well we haue resolued that we will not so much as desire the knowledge of his wayes Vse 1. for reprehension First confutation of the profane that bragge so much of their knowledge they cannot for their liues make a true Syllogisme all that they thinke speake or do are meere paralogismes and dangerous fallacies Secondly for correction of the godly which often thinke wicked men may be followed for their learning take heed of them for though they may lay downe some generall truthes yet their conclusions are dangerous and full of poyson Vse 2. for instruction First an admonition to the wicked that they labour to denie their owne wisedome and be more carefull of their conclusions least they lay a trappe and a nette to catch themselues withall Secondly a direction to Gods children that as much as lies in them they labour to see both premises and conclusion out of Gods word Indeed it is true that laying downe a generall proposition as whosoeuer beleeues shall be saued and then out of this he may assume but I beleeue and therefore most certenly conclude that he shall be saued yet let me put in a caution that his assumption bee not out of himselfe but from the testimonie of Gods spirit neither the conclusion of his owne confidence but that hee laies all vpon Christ None so bold as the wicked inconcluding peace with God Indeed aske the world doe you beleeue and meane you to be saued yes or else God forbid I should be a wretch if I should not beleeue God and I am sure that God neuer made me to damne me but neuer had you any doubtings doubtings why should I doubt God forbid that I should be so forlone and forsaken of reason as once to doubt of Gods promises but can you tell me when you began to beleeue I neuer was without beleeue since I was borne but I pray you tel me haue you any combates betweene the spirit and the flesh alas what purpose should you aske me this I haue liued a peaceable life all my daies and I thanke God I am at peace with God my selfe and all the world These bee Iobs wild horses prepared for the battell These cannot be made afraid as though they were grashoppers they dare goe foorth to meete the deuill with all his harnesse these mocke at feare and are not afraid these will not turn their backs from the glistering of any sword though the quiuer rattle against them the glittering speare and the sheild yet they
can swallowe the ground for their fiercenesse and rage and beleeue not that it is the noyse of any trumpet that cals to iudgement therefore their sound is ha ha they smell the battel a farre off and they neuer regard the noyse of the Captaines of the Lord and the shouting of the mighty angels with their approach attending vpon God neither shall they stagger at the thunders and the appearance of flaming fire when the Lord shall come to render vengeance on euery one that knowes him not or hath not obeyed his holy Gospel These are like the giants of Gath they haue fingers and thumbes enough they wil not loose it for the catch but alas poore creatures I feare these Gyants of Gath will prooue poore Adonizabesech that wants both fingers and thumbes to feed withall and therefore shall they perish as he did for want of apprehending the foode of their soules Christ Iesus therefore let all our propositions be out of Gods word nothing from our selues Vse 3. for consolation First for wel-doing when our hearts will tell vs we haue bin affected as well with mercie as iudgement to serue the Lord and that all our care was the keeping of a good conscience Secondly in regard of trouble whether it come for weldoing as a triall or for euill as a correction and that is to drawe good out of all cleane contrarie to the wicked which conclude all in verie ill forme and contrarie to the mind of God for thereby shall wee come to that blessed comfort which is laid downe Rom. 8.28 all things worke together for the best of them that loue God which wee may prooue best by our conclusions Obser 2. Wicked men do more then they directly thinke and yet in truth they think as much as they doe It is the nature of a wicked man to make vnknown conclusions for surely a wicked hypocrit wil denie this conclusion Did I euer make God like my selfe I knowe his ordinances and am well seen in his statutes therefore such matters are farre remooued from my thoughts But the conclusion is made and pronounced by the spirit of truth and therefore is no lie they haue made it but the Lord must inferre it their liues and practise haue set to their seales it is as good in lawe before God as if they had thought it for the Lord knowes they were not asleepe when they hated to be reformed and cast his lawes behind their backes they did this willingly and yet as willingly would they seeme to haue on their backes Gods apparell they would cloth themselues with an outward profession they would haue his law at their fingers ends declare his ordinances and take his couenant into their mouthes The deuill will speake as well as they Acts 16.17 These are the seruants of the most high God which shewe vnto vs the way of saluation neither was this constrained for shee did it many dayes surely for this ende that Paul might take notice that by her confession she was as good a professor as the best that followed Paul yet his spirit was able to see the imposture and deceit of Sathan and therefore grieued for her hee turnes about and bids the vncleane spirit be gone So these persons they crie the temple of the Lord they haue a faire crie but alas it is that they might liue in the church as the deuill liued in the woman yet assure themselues that as the deuill by this confession made a conclusion directly against himselfe so these men by these faire words make an vnknown conclusion and for the same shall be cast out of Gods Church and packt to hell with all those vncleane spirits which for their aduantage can open their mouthes and speake like the blessed angels The Indians would none of the Popes Catechisme because they saw the Priests liues demonstrate nothing but cruelty The Indians could iudge the Spanyards and priests in their army by their liues when they were readie to hang them and put them to death then must the priest stand out to catechize them and shew them the way to heauen but these poore Indians were able to ioyne a better conclusion to all their premisses then going to heauen for hauing asked what master they themselues serued and whither they meant to go answer beeing made they meant all of them to go to heauen and there should be their resting place after this life presently they bid the priest spend no more words in vaine for such seruants could haue no good masters and if they meant to go to heauen then they would go to hell good iudgement from the practise of these Priests and Spanyards all their faire shew of godlines made conclusions against themselues to wit that it was impossible that a good God would euer acknowledge them or that any place of blisse should be their resting place and therefore best for them to goe the cleane contrarie way euen to hell it selfe then haue such companions to be with them in heauen Reas 1. Blindnes of minde Ignorance which sees no further then the present propositions Euery man will say that a drunkard whoremaster vncleane person shall neuer inherit the kingdome of heauen the word of God is plaine for it and they yeild to the truth Againe come to the assumption and tell them You are of the number of these persons you know it your selfe and all your neighbours can testifie with you this present truth he will yeild vp that too but the conclusion that followes most necessarily he will not see but defie all them that shall bring it and say he shall be damned Great blindnesse that will not graunt a consequent as necessarie as burning to the fire would not the world count him a very ignorant person that should say here is fire but I make question whether it can burne Well foole the best argument for thee is put thy singer into the fire and see if thou can feele it So these men will yeild vp all but that which is as necessarie as the rest shall not onely be called into question but denied with an execration of all that bring it Therefore no resolution vntill God come and say In to hell fire and then shall they feele the conclusion of their waies Reas 2. is the diuersitie of lusts that leads them about Multitudes of lusts which make distraction of the mind and alwaies vnto it selfe nothing must conclude that pleaseth not his lusts 2. Thess 3.7 Which women are euer learning and are neuer able to come to the knowledge of the truth the reason is in the verse before because they are simple women laden with sinnes and lead with diuers lusts Reas 3. is want of all good method in their liuing Disorder of life for he that keepes no order in his actions can neuer be able to bring any thing to good passe and it makes such a confusion in his head that he cannot tell what will be the issue of
societie and fellowship with the deuill and his angels which stands in this that a man by nature beares the image of Sathan and performes homage vnto him in the practise of all sin 3. all manner of calamities in this life sickenes of body damages and losses in name in goods and in friends 4. the horror of a guiltie conscience which is euen a beginning of hell fire for first it is a mans accuser accusing him for his sinnes 2. his iudge in the roome of God giuing sentence against him in his life 3. the hangman because it condemneth eternanally 4. the second death which is an apprehension of the wrath of God eternally in bodie and soule 3. Of our particular temptations wherewith Sathan daily assaults vs 1. Pet. 5.8 If enemies should inuade the land we would consider what place of the land is weakest and lay all hold to that so Sathan labouring against vs daily wee must examine what is the weakest part of our hearts and by what sinne he is most able to make breach into them and then by Gods grace we shall vse some strength against them 4. Consideration of our particular ends Exod. 32.29 1. the time of our end that is most vncertaine 2. the place likewise vncertaine Ahab repented when hee heard of his ende so did Nineueh and so must we all 5. Consideration of our reckoning in the last iugement A trauel er comes to an inne hauing but one pennie in his purse yet he calls for the best meate and spends most sumptuously will not euery man iudge him to be void of all consideration Thus deale men in the world spend all that God hath giuen them neuer thinking of the day of reckoning yet Paul Acts 24. considering this kept a good conscience before God and man 6. Of our estate whether we be members of the kingdome of darknesse or of grace A man may liue in the Church and yet belong to Sathans kingdome 5. Rule We must labour in our hearts to be assured of our particular reconciliation to God in Christ this assurance or certificate of the spirit is commonly called faith Now when this particular assurance is setled in them it will purifie them for faith purifies the heart affections and thoughts for a man beeing thus assured will resolue neuer to offend God any more but to honour and obey him euen in his thoughts 3. Obserue from hence that mens best thoughts are grieuous sinnes against God 4. Vse All Readers or students in Diuinitie ought to humble themselues before God and pray that he would open their eyes and teach them the wonders of his law before they attempt to studie and read the Scriptures because the imaginatiōs of man by nature are wicked yea whatsoeuer his heart studieth frameth or inventeth Psal 119. Dauid at least tenne times prayes to God that he would reueale to him the statutes and wonders of his lawe This example ought to be a patterne and president to all students of diuinitie neuer to read or meditate in the Scriptures before they haue prayed to God to open the eies of their vnderstanding that they may rightly discerne of that which they reade Obs The doctrine is cleare and euident that an hypocrit or any wicked man cannot thinke a good thought for he looks through his owne corruption and therefore as he is disposed so must all be that comes to his vnderstanding will or affections Againe his practise is lewd therefore his thoughts must be answerable for he cannot do otherwise then he thinketh Thirdly the heart which is the fountaine is framing thoughts which are euill in their kind all in their extent onely continually and from his infancie Fourthly there is no confideration of Gods presence of Gods iudgements of his owne sinnes or the duties he oweth vnto God Fiftly when he thinks of God he is profane when of his neighbour vnrighteous when of himselfe proud hautie and insolent Let God be good vnto him in temporall fauours be silent at his sinnes vse compassion towards him offending gentlenesse in his iustice remembring mercie patience most gently suffering him in his sinnes and deferring the punishment longanimitie a long time exspecting his repentance and lastly bountifullnesse beeing rich in goodnesse and powring forth his good gifts vpon him yet for all these he hath not one good thought to bestowe vpon God Let his neighbours liue quietly by him offer him no wrong do him the best kindnesse he can aduise him by good counsel yet can he not so much as afford him a good thought lastly let his conscience checke him and cause some hote stirres within him yet he will checke his conscience againe and put it to silence with a wicked thought against himselfe and his owne soules saluation Where then is his free will of doing good if he cannot thinke a good thought to do himself good will he thinke you busie his braine and set his temples a working to please God no assuredly for iudgement will and affections which are the principles of our actions are wholly taken away Rom. 3. There is none that vnderstandeth therefore no iudgement in spirituall matters Secondly none that seeketh God their will affections are estranged Thirdly all haue declined and are made vnprofitable there the power and endeuour are wanting 1. Cor. 2.14 The naturall man perceiueth not the things of God there is want of iudgement Rom. 8.5 they that liue after the flesh sauour the things of the flesh there the will is meerely carnall Phil. 2. God worketh both will and deed Ezek. 36.26 God giues the heart Rom. 7.14 man is carnall the law spirituall how should that which is carnall affect that which is spirituall Ioh. 15.5 Without mee yee can doe nothing Againe the counsellers 1. domestical 2. externall internall domesticall 1. flesh Rom. 8.6 2. the concupisence of the flesh Rom. 6.12 3. carnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisedome of flesh is enmitie with God 4. the will of the flesh as a queene externall 1. deuill 2. world Ephes 2.2 Man therefore hauing no principles of good thoughts and that which is to be thought vpon beeing spirituall and he carnall and hauing sixe most woefull counsellers foure at home with him in his owne breast as the flesh which can no waies sauour the things of God and therefore doth alwaies intreat for obedience to his owne Iusts secondly concupiscence wherby the flesh is made more strong and effectuall to command thirdly a carnall discourse against Gods wisedom fourthly a Queene or rather an vsurping Iezable to set vp her throne in the soule to informe and command what shall be done and lastly two outward enemies that creepe neere vnto the walls of the soule as the deuill and the world full of polices and great in strength how should it be possible that the soule should resist nay alas the watch and ward is wholly neglected and therfore ful possession is giuen vnto the enemies This doctrine then doth fully ouerturne all
pure life and he that is not this puritan shal neuer see God and let them know that the seruants of God are of the blood royal to wit Christ Iesus and therefore haue Dauids heroicall spirit durst meet them on the field and shew as good courage for a good cause as the best of them But the seruants of the Lord his faithfull ministers haue told it to the Church that her faithfull friends haue beene abused by many a Churle vnto whom they haue stood as walls of defence and therefore their affections are vp in armes against them But the Church will find cakes bottles of wine sheepe readie dressed measures of corne clusters of raisins and abundance of figs to meet all that loue her to giue them kind intertainement Bid them not regard these Nabals for as their names are so are their natures Nabals they are and folly is with them and so shall they perish for the Lord will not suffer one of them to liue that pisseth against the wall But your soules shall be bound in the bundle of life with the Lord and the soules of these your enemies shall God cast out as out of the middle of asling Thus shall euerie faithfull soule praise God that hee is preserued by the Church and therefore when they shall see that the Lord hath dealt well with them they shall be mooued to remember the Church as Dauid remembred Abigail with the best bond of loue Secondly correction of the godly that learne not to thinke basely of the thoughts of wicked men they dishonour God by them and therefore into their secrets let our soules neuer enter Vse 2. Instruction First an admonition of the wicked to shewe them that they haue alwayes false reasons for their thoughts Indeed it is true that we can no sooner haue sinne in our heads but the deuill will find a reason for it but alas when we bring it to our question it makes vs presently make a fallacian against our soules Silence beats vpon the minds of these hypocrites but alas the image in the glasse shall not looke to him from whom it was reflected Moses face shines but he sees it not so these men haue Gods sunne to shine vpon them his raine to fall vpon them but they perceiue neither Thus they become like wine vessels that sends out all the wine againe but keepes in the dregs God doth much good vnto them but they neuer thinke rightly of it for as infants new borne are kept from fire and water laid to sleepe shifted in their scapes but they knowe not who doth all this for them so God brightnesse it selfe shuts in heauen and earth yet our eye cannot looke against it no more then the batâ—e or owle at the bright beames in the firmament and therfore no maruell if wicked men after all Gods silence looke amisse therefore as the fountaine and all the water that springs out of it haue the same qualities so the heart and the thoughts words and deeds are all of the same nature if one filthy all filthie and purge one and purge all Now the fountaine in a wicked man beeing corrupt no maruell that these thoughts issue out of it Eccles. 8.11 Because sentence against an euil worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill here is the verie selfe-same conclusion God defers therefore they are fully purposed to sinne against God Let them therefore be admonished to looke better to their thoughts for they are in a miserable estate that makes euerie thing turne vnto their hurt Secondly a direction to Gods children that they learne not to thinke their owne thoughts speake their owne words or doe their owne actions but onely that which shall be approoued by God and his word and then shall their praise not be of men but of God Vse 3. Consolation First in all good wayes when I can say I haue serued God with a good conscience for that shall be the miserie of the wicked when the Lord shall say who required these things at your hands Secondly in their trouble to say with Hezekias Remember Lord how I haue walked before thee this is better then all the riches in the world or the vanities wherein he hath placed all his thoughts this shall stand by him in this world to iustifie him because God speakes for him in the ende of this world to free him from hel death and damnation because he hath built vpon the rocke and hath in his thoughts highly valued the blood of Christ to purge him from all sinne when all the rest of the world shall be accursed for that they haue put their trust in the arme of flesh 2. Tim. 4.6 7. Pauls ground of comfort when he is readie to be offered is this I haue fought the good fight of faith finished my course I haue kept the faith therefore he expects a crowne of righteousnesse this is no phansie but a grounded perswasion from his practise Sect. 4. Of awicked mans conceit of God Like thee The fourth thing is in the forme and manner of their thoughts and that is by drawing a paterne of God out of themselues to limit him by their owne limits and measure him by their own measure First for qualitie and condition the only patrone and fauourer of their courses one that did esteeme and approue most highly of all their waies Where we may see that hypocrits as proud Pharisies thinke themselues not like other men and therefore needes must they be like God himselfe not knowing that a third may be giuen to wit that they are so like themselues that a man cannot paralell them with any other They haue looked into the fountaine of Gods silence and surely like Narcissus they are fallen in loue with their owne shadow or like children they are so delighted with their image that they must needs kisse the glasse and thinke no babie like to that which they haue seene of themselues and thus like apes are gotten so farre in loue with their owne brood that with ouermuch embracing of themselues they kill all they touch and thus while they wil set as Queenes and ladies bragging they shall neuer be widowes presently the Lord brings vpon them both pouertie and widow-hood because they themselues haue pressed euerie thing they were in loue of vnto death so that being wise in their owne conceit we may be assured that there is more hope of fooles then of them and that drunkards and vile persons shall sooner inherite the kingdome of heauen then any proud person of them all the Publicans and grosse sinners shall sooner go into heauen then these Scribes and Pharisies Secondly this must yet be strained higher euen to the verie being and essence of God God must be altogether as they are extraordinary neere fellowship It was one of the greatest prerogatiues that was euer giuen to Abraham to be called the freind of God but what shall these be called
vpon him Where by the way he shal take notice of his holinesse whereby he is so pure a God from all sinne that he cannot away with it so likewise of his iustice whereby he is so exactly iust in himselfe that he cannot but execute iustice remuneratiue and rewarding for weldoing and inflict punishment or iustice vindicatiue for euill doing yet least he should complaine that summum ius is summa iniuria hee shall see that which Aristotle called the moderator of iustice to witte equitie remitting of the full extent of iustice for if the Lord had dealt so with man he should neuer had his hand off him for either should his iustice haue burnt more remissely against sinne which is called anger or more sharpely which is called wrath or fully executed which is called reuenge for as sinnes be inaequalia so should the punishment haue beene in all these Now because his iustice may admit of these degrees ratione obiecti you shall see the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing in mercy whereby he vseth compassion toward his creatures offending First his gentlenesse whereby in his iustice he remembreth mercy patience whereby he most gently suffereth sinners and deferreth their punishment longanimity whereby a long time he expecteth their repentance lastly bountifulnes whereby he being rich in goodnesse powreth forth his good gifts vpon them notwithstanding their sinnes And this they may obserue by the way in Gods setting of fin in order The infliction of the punishment followes by the causes They may assure thēselues that euery one that had their hand in sinne as the authors of it shall be punished most seuerely Neither shall the instrument escape the deuill shall haue his head crushed and all his deuises brought to naught hee shall be hardened in his sinne that he cannot repent and finde mercie and lastly he shall be vtterly banished from heauen into the elements which are reserued 2. Pet. 3.7 vnto fire against the day of condemnation and of the destruction of them and all vngodly men The serpent shall not go without his iudgment a curse shall bee vpon him aboue all the beasts of the field enmity betwixt him and the woman and sensible feeling of paine in creeping on his belly and eating the dust of the earth The woman beside her common miserie with man shee shall be in subiection to her husband full of griefes in her conception going with child and trauaile But for the man his punishment shall in speciall manner bee ordered wherein all his progenie may take notice of it his punishment shall bee with sinne and death sinne originall the exorbitation of the whole man both inward in himselfe and outward in the gouernement of the creature Hence plainely appeares that mans wit and will are set the wrong way their faces cleane turned from God and therefore no free will to doe any good that may please God but vnderstanding and will enough to do euill and that continually Againe in the necke of this followeth actuall sinne as the streame from the fountaine the branches from the root and this is a continuall iarring of man vpon outward obiects for originall sinne hauing turned all the wrong way it is necessarie that as often as any wheele in man mooueth it should meete a crosse with euery good thing and therefore iarre vpon him yet God limits this iarring that it can goe no further then he shall direct it to wit vnto his owne glorie and some particular good end in his Church This sin receiues degrees indeede the other is equall in all because the same measure metes it out vnto all but this is a greater or lesser sinne in respect of whom or against whom it is committed likewise in respect of the matter and manner of working it whether it be done of knowledge or ignorance of infirmitis or stubbornnesse or with an high mind and all these stand vpon two heads sinnes of commission in doing that euil we should not do and of omission the not doing of good that should bee done And all this will the Lord doe in setting in order which shall be a iust punishment vpon all malefactors The rest of Gods methode is more fearefull and better felt of man that is death the method wherof consists in the beginning and ending of it wherein shall be a continuall losse of life and subiection to the miserie thereof which shal make vs worse then if we had neuer beene This death brancheth it selfe into two parts the first and the second death the first death is a subiection to the miserie of this world the inchoation and beginning whereof is the miserie which comes by the losse of the good things of the bodie as of health whence commeth sickenesse deformitie sence of nakednesse wearines and subiection to dangers Secondly subiection to the miserie which comes by the losse of externall things as of friendship honour rule and dominion ouer the creatures of things necessarie for this life as meat drinke apparell c. now the perfection of this death is the going of the spirits out of the bodie whereby the soule departeth from the bodie and the bodie afterward is resolued into the elements especially the earth which did beare the greatest part in his making The second death hath this order first it subiects a man to the miseries of the world to come the beginnings whereof are in this life the forerunners of the extremitie of woe that are to come in the next world the forerunners are emptinesse of mind in regard of all good ignorance of God terror of conscience fleeing and hiding himselfe from the presence of God or else a deepe securitie and senslesnesse of miserie despaire and a fearefull expectation of iudgement the perfection and consummation whereof shall be an eiection from the face of God and iniection of the soule immediately after the first death into hell a reseruation of the bodie in the graue as in a dungeon against the day of iudgement when after the resurrection both soule and body shall be cast into the same place which is prepared of God for the eternall punishment of the wicked both angels and men where is nothing but weeping wailing and gnashing of teeth there shall be found no Limbus puerorum or purgatory but either heauen or hell must be their resting place Neither will the Lord breake his methode or leaue them any cauil for some defect with what reason can the Lord so deale with men seeing all that wee haue heard is concerning Adam must the children smarte for the fathers sinne I hope that God is more iust Well consider that the Lord will not leaue this without his order for all the posteritie proceeding from Adam and Euah by ordinarie propagation as they should haue had happinesse if they had stood Propagation of sinne so are they obnoxious to all these miseries hefalling And this is done iustly by all kind of lawes first of nations for Adam was a prince of all
his book in this world by afflicting and punishing of them let them know that God is iust and sinne must haue smart therefore either in this world or in the world to come and blessed is he that hath it in this world 2. Vse instruction First admonition to the wicked to shew them plainly that if they will haue their fill of sinne in this world they shall haue their paiment of it hereafter and therefore if they will stand to their taske they shall be sure to stand to their perill Secondly direction to the godly that they awake and strengthen the things which remaine remember what they haue receiued and heard concerning the Lord Iesus and hold it fast and repent of their wants least he come on them as a thiefe and they know not what houre shall be the time of his approach 3. Vse consolation in all estates to him that disposeth his way aright because the Lord will shew vnto him the saluation of his soule Psal 50.23 And thus much concerning the Order of Gods Iustice in the Cause Forme and Effect ⧠TO THE RIGHT Worshipfull Sir IOHN CROFTS a true louer of learning Grace and Peace BEEING well perswaded right Worsh both of your good knowledge in Gods holy truth of your vnfained affection therunto I could not but in loue and duty present you with some part of my labours I haue reserued vnto you the last part of my booke but not the least part of my loue the last is sometimes the best and I doubt not but the experience of Gods loue toward you will constraine you to confesse this last to be the best seeing I am fully perswaded that you knowe that there is nothing like vnto the feast of a good conscience The reason why I would with-hold the Reader a little in suspence is for that I haue wearied him with a large discourse and as yet haue giuen him no refreshment therefore being 〈◊〉 in the last period of my text which is the placing of sinne before the conscience a torment most lamentable wofull and miserable I should vtterly breake his heart if I should giue him no breathing No strappade racke wheele or any exquisite torture euer inuented by the witte of man is comparable to this The Poets haue maâ—ked this vnder the furies of hell whose hayres on their heads they haue compared to snakes their eies to sparkling fire their faces grim and griesly their hands full of burning torches c. The maske beeing taken off the morall will prooue no fable but a plaine expression of the greatest horror and distresse of mind that possibly can bee imagined no physickeeither by purgation can dispatch this humour or cordialls by their sweetest spirits drine these spirits from the trembling heart No surgerie either by corrasiue can eate it out lenitiue mitigate and asswage the paine oyles mollifie or salues cure Friendship by loue labour intreatie gifts ransomes pledges c. may deliuer a man out of prison but who can vnlock the prison dores of the conscience knocke off the bolts heale vp the wounds refresh the decaied spirits of a sorrowfull mind if there were but one of a thousand he were better then millions of gold and siluer but alas there is but one in all the world and he seemes to be so farre remote that the conscience dare neuer once imagine that if he were sent for he would make any hast to come in time Power and commaundmay recouer a man from banishment but what command shall preuaile with the powers of darkenes and the gates of hell Authoritie and timecan we are out reproach but eternitie it selfe cannot out-last this sorrowe no countenance can beare it out or fauour releiue it this dies not when we die but makes vs liue when with all our hearts we would be dead Therefore right Worsh patronage a fewe verses of a bad Poet I haue desired to make them sauourie meat if they tast harshly excuse the cooke for his good-will as ready to make amends in the next seruice if they want arte or be dressed without their sugred sauce I hope a good appetite wil serue insteed of that seruice And the rather I offer them vnto your selfe because I haue made bold to dresse them with some of your fire and I doubt not but in regard thereof they wil be a little the warmer and though I would not wish that any man should scald himselfe with ouer-hasty tasting yet doe I wish with all my heart that the fire of your zeale against the sacrilegious patrones of our dayes might a little dissolue the cold and frozen hearts of these robbers of Churches to worke in them a better respect vnto Gods people and the good of their owne soules And so praying the Lord to make your heart stable and vnblameable in holinesse I commit you to his grace in Christ Iesus August 10. 1615. Yours in all good affection IOHN YATES 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The commoditie which no man may neglect to buy or dare to sell GRace more then grace and vertue then her pay He payes not well that loues her but a day The day is yours and vertue is the prize The gaine is great if that no more arise The world doth buy to sell and sell to buy But few there be that trade the truth to try The pretious truth is bought but not to sell And he that gaines so much doth trade full well But many sell that neuer care to buy Prophane like Esau of their birthright cry Alas that cry is great when they with griefe Shall seeke with teares and goe without releife Worlds praise to spend but pitie to be spent And loose lifes-lease for paiment of Gods rent To spinne the thread of thraldome is mans ill And weaue the web of woe is all his will But he that weares the garment shall complaine Which cannot hide him for disgrace and paine Le ts leaue this trash in others feeke due praise Which I confesse is rare in these our dayes Where be the learned Patrone of our age That sooner giue then take and spare to rage Presume who dare their gifts without his gifts Or vndertake to striue at these dead lifts To winne to weare is vnder ouer take And lesse then this to thee no friends can make Will a booke make a man part with his best Liuing I meane for euer-liuing rest This is right Macenas that learning knowes Rewards the man before his gifts he showes Rare to be sound and lesse the greater shame No shame to speake if any beare this name Who fault can finde when deeds examples make And teach what others ought to vndertake To vndertake is for to match him right In vertue good but money is too light A liuing White the center of your loue Though dead from White the center cannot mooue Oh worthie White name nature do contend And nature more then can thy name pretend Thy learning life and name were all one white Let Papists shoot they
of sufficiencie and will also effect that which he hath promised the first makes it possible in the thing the second makes it to exist in me now wee shall finde both these in the Lord which indeede grounds our faith in all particulars But here is neede of particular application and therfore we shall finde them both applyed vnto affliction I may well beleeue God with ease in prosperitie but hoc opus hic labor est this is paine and toyle to beleeue in affliction marke then these two places first for Gods sufficiencie 2. Cor. 12.9 my grace is sufficient for thee secondly for Gods efficiencie Isa 43.2 when thou passest through the waters I will be with thee and through the floods that they doe not ouerflowe thee when thou walkest thorough the verie fire thou shalt not be burnt neither shal the flame kindle vpon thee This is more manifested in the manner of working first in the Father because of his relation a father can do nothing which shall not be for the good of his sonnes Heb. 12.5 in affliction he speakes as vnto children my sonne despise not the chastening of the Lord neither faint when thou art rebuked of him Hence all is in loue Heb. 12.6 Whom he loueth he chasteneth and scourgeth euerie sonne that hee receiueth secondly this loue must purge vs Ioh. 15.2 Euery one that beareth fruit hee purgeth that it may bring forth more fruit for when we beginne to grow wild he correcteth our haughtinesse and cooles our courage by some affliction or other to cut short our hornes least we like bulls of Bashan should push at the godly the Lord sends fire theeues oppression to let vs blood in our riches least we should be too ranke and grow into a surfet Hence we may gather that the Lord hath means to saue vs and giue vs consolation in his good time 2. Cor. 1.4 so that this cannot be in wrath Psal 39.5 and therefore the Father doing this it must needs returne vnto our good Heb. 12.10 The second manner of working is in regard of Christ Iesus for afflictions are indeed curses but Christ became a curse for vs and so as by sinne blessings became curses so by Christ curses became blessings therefore the Apostle calls it a gift a matter of Gods liberalitie to become a sufferer Phil. 1.29 for vnto you it is giuen for Christ that not onely ye should beleeue in him but also suffer for his sake as though it were a greater matter of commendation to suffer then beleeue hence Paul can be content in all estates Phil. 4.13 The third manner of working is in regard of the holy Ghost who is the comfortet of the faithfull and therefore shall they be sure to want no comfort this makes the bodily absence of Christ better then his presence Ioh. 16.7 These are the principall causes able to support the soule without any more yet God is rich in comfort for the lesse principall causes are waightie and more readie at hand as first the word of God with the ministerie thereof Afflictions worke best in men when they come with the word Iehosaphat was more humbled by the speech of Iehu the seer then he was beeing compassed about with an host of enemies Adde wee vnto these the graces of Gods spirit in the hearts of the faithfull we must ouercome griefe with patience and eate out and burne out the temptation by faith and purge distrust in Gods promises by perseuerance in prayer Griefe naturally is heauie and lies as lead at the heart and consequently presseth vs downeward so that faith and praier must keepe the heart and hands the voyce and eyes vpward if we can call it shewes we are children of hope hanging at the breast for grace is like the stone that Aaron and Hur put vnder Moses that he might sit vpon it and the exercise of it is as Aaron and Hur holding vp Moses weake hands which while they are steadie make Israel preuaile against the Amalakites but when they shrinke downe Amalek preuailes Euen so is it with Christians they sit vpon the corner stone Christ Iesus but their hands and knees fainting in the exercises of prayer and other graces of Gods spirit makes the deuill our cursed Amalek preuaile against vs but the Lord will neuer leaue vs without good Aarons and Hurs to helpe to stay vp our hands vntill the going downe of the sunne and then shall Amalck vtterly be discomfited More specially I bring a threefold combination of grace with one single to runne through euerie one of them The first combination is of knowledge and conscience knowledge 2. Tim. 1.12 I am not ashamed because I know whō I haue beleeued secondly conscience which is a continuall feast therfore he that hath a good conscience may alwaies keepe a good house and be a cheerfull man all the dayes of his life The second combination is prayer faith praier as a watchword stirs vp in the soule and musters vp together an army of heauenly souldiers yea and God the cheife generall to send present aid to beat backe all the force of the enemie and all of them fall backward euen as the great multitude that came to take our Sauiour Christ Againe faith staies the hand of God continually it is a most sure stancher of blood so that if any affliction lie vpon vs it is for want of faith Moses was rebuked of the Lord for the not circumcising of his sonne his faith was weake and his wife in performing that duty was almost without faith yet the Lord departed away and spared both Third combination is patience and wisedome Patience Luk. 21.19 by your patience possesse your soules the seruice and worship of God in affliction is patience now wisedome is most excellent for it teacheth vs to descend downe into our owne soules and plead guiltie but there it leaues vs not as foolish persons to lie pleading with the iaylor or hangman for a pardon but presently brings vs vp againe and maketh vs ascend vnto the Iudge in heauen with a pardon receiued at the hands of his Sonne to intreat for mercie and that with full assurance because in the pardon the grant is specified which the Lord will neuer forget This makes vs see the true cause of our miserie 2. Sam. 6.16 what haue I to doe with you yee sonnes of Seruia hee curseth euen because the Lord hath bidden him curse Dauid who dare then say wherefore hast thou done it thus our wisedome teacheth vs to see the cause and then looke to his mercy and consider that his hand is not a destroying hand but a sauing A man that falls into sicknesse if it come whilest he is in his calling he is then lesse greiued then if he should haue brought it vpon him by surfeting and haue hatched it by his ill courfes euen so it comes to passe in the sicknesses of the soule If I was vsing the meanes of godlines in sinceritie of heart then shall I
be assured that all this is either to free me froÌ„ some sinne or els confirme me in some good worke begunne in me Secondly if in wisedome we would so prouide that afflictions might not quaile vs when they come then let vs in the time of prosperitie and quietnesse of soule cut off all head strong affections as greife sorrow and such like and then shall they not in our trouble preuaile against vs. Lastly learne to denie our selues and all our owne reason Luk. 9.23 if any man will come after me let him denie himselfe and take vp his crosse daily and follow mee The last thing requisit in all these is the keeping of a good memorie yea though our trouble be past yet still with feare to remember the hand of the Lord. The deliuerance of the children of Israel is often repeated in the Scriptures and surely for good endes because naturally wee forget the workes of God and his noble actes of ancient time which if they were faithfully treasured vp would doe vs much good in our times of need for either wee must thinke that God is not able to helpe vs or if hee be able yet wee are vnworthy of his helpe if wee doubt of his power see what hee did for Israel in Egypt in the red sea the wildernesse and among all their enemies If wee thinke wee are vnworthy then still thinke on Israel the worst people on the face of the earth for they were alwaies prouoking the holy one of Israel Psal 34.5.6 Yee shall looke vnto him and runne vnto him and their faces shall not be ashamed this poore man cried and the Lord heard him and saued him out of all his troubles And thus much of the efficient causes the matter followes out of which we are to draw some speciall comfort The matter of affliction is punishment and action Punishment therefore a morall good action therefore a positiue good The morall good first it corrects sinne past by opening our eyes to see it by humbling of vs and bringing of vs to meditation of heauen and heauenly things Secondly it cures sinne present by crossing of our nature Thirdly it preueÌ„ts sinne to come Fourthly it tries what is in our hearts All this doth a wicked man no good for the punishment is nothing but an execution of gods vengeance vpon them but to the godly it is a schoole-master to bring them vnto Christ For the second the worke of affliction though in it selfe a positiue good because an action yet it works but wofully in the vngodly but most comfortably in the children of God Heb. 12.11 it brings forth the sweete and quiet fruit of righteousnesse vnto all them that are exercised for it is a most certaine thing in Gods children that the more their afflictions growe the more their faith groweth the more Sathan striues to drawe them from God the more they drawe neere vnto God although in feeling they see not so much The third cause is the forme making an essentiall difference betwixt the afflictions of the godly and of the wicked They are in the godly corrections of loue for their good but in the wicked the vengeance of God to their euerlasting perishing The fourth last is the ende first in regard of Christ Phil. 1.20 to magnifie him and therfore an honour vnto his Saints Secondly in regard of our selues 2. Cor. 1.9 not to trust in our selues good to lay aside vaine confidence Thirdly for our vocation 1. Pet. 2.21 good to accomplish the end of our vocation Fourthly good in their owne vse all his well that ends well Ioh. 16.20 Your sorrow shall be turned into ioy To proceede to another demonstration that afflictions are good and comfortable may appeare in the fruits of it which are either within vs or without vs. The first is called the mortification of the flesh or the crucifying of the lusts thereof The second is called the mortification of the outward man by manifold afflictions To this is required a good cause Secondly patience voluntarie not perforce not mercinarie but to shew our obedience Thirdly constant not for a brunt Fourthly for a good end Now their is nothing in these afflictioÌ„s but ioy these will neuer gall the conscience but make it stout and couragious therefore let vs see the effects of the other First it openeth the eare Iob. 33.16 then he openeth the eares of men euen by their corrections which he hath sealed Secondly it brings forth greife and is verie necessarie to bring on other effects Greife we know would faine haue ease whereof it is and it laboureth alwaies to lay it selfe open and to mooue pitie it seareth nothing more then to be hidden for which cause nature hath giuen more helps to bewray this affection then any other as heauinesse of countenance hanging downe of the forehead moouing of the eyes teares sighs and grones it teacheth eloquence and maketh vs to change our speeches and so we learne to amplifie the causes of our woe so that falling on any obiect of our greife we are loth to depart from speaking of it we double our speeches on that theame we know the matter of Ezekias greife forced his tongue to touch it twise my tongue my tongue shall praise thee When our Sauiour Christ spake of doctrine he neuer doubles his words but is content to vtter it in a word but when he came to the rebellion of Ierusalem it touched him so neerely that he cryes Oh Ierusalem Ierusalem and Dauid when he lights vpon his sonne Absolon O Absolon Absolon O my sonne Absolon Thirdly after greife it makes vs loath and detest our selues Iob. 42.6 therfore I abhorre my selfe and repent in dust and ashes Fourthly to seeke vnto God Hos 5.15 Psal 78.34 when he slew them they sought him and they returned and sought the Lord early Ier. 31.18 I haue heard Ephraim lamenting thus Thou hast corrected mee and I was chastised as an vntamed calfe conuert thou mee and I shall be conuerted after that I conuerted I repented and after that I was instructed I smote vpon my thigh I was ashamed yea euen confounded because I did beare the reproach of my youth Lastly from the subiect Colos 1.24 I fullâ—ill the rest of the afflictions of Christ in my body an excellent subiect that may be annexed vnto Christ 1. Pet. 4.13 reioyce in so much that ye are made partakers of Christs sufferings that when he shall appeare ye may be glad and reioyce Phil. 1.29 a high priuiledge to be a sufferer for it is giuen vnto vs as a speciall donation and therfore their be heads enough of yeilding comfort to euerie afflicted soule I know none to be tossed and turmoiled more in soule then the godly and yet none more free from danger then they Psa 88. Dauid hath all Gods waues go ouer him v. 17. They came round about him daily like water and compassed him together A sea-faring man labours for nothing more when he is vnder a dangerous storme
any consolation or what assurance of escape if wee would flee the punishment hath no miserie to compare with it the sense of it passeth the capacity of man for as blessednes with God is aboue all conceit of mans bea rt and report of tongue so the contrarie estate exceedeth all vnderstanding of the mind and vtterance of speach and is such as is aboue measure vnhappy and most miserable inflicted by Gods reuenge who is himselfe a consuming fire whose wrath once kindled burneth to the bottome of hell Againe the minister of reuenge is without all compassion he will not be content with Iobs riches and possessions but he vrgeth skin for skin would haue God permit him to streatch out his hand to touch his bones and flesh neither there would he satisfie himselfe but euen against Gods expresse commandment if it were possible bring his life into the dust neither there would he rest vntill he had brought him to damne both bodie and soule Now if God would but look on as he did while the deuil was beating Iob it would wonderfully refresh the wicked though the Lord meant neuer to helpe them but alas hee wil not vouchsafe them the lest countenance but suffer the deuill to torment and racke them to the vttermost of his power Therefore as he hath mourthered the soules of infinite men he shal be praying on them for euer Oh wofull estate I know not what to say of it our life and length of dayes will forsake vs the deuill worse then all tyrants sauage beastes harpies vultures yea then all the creatures of God shall seaze vpon vs our consciences with a worme that neuer dyeth shall gnaw vpon vs surely for want of words I must leaue it therefore euery one as he loues the good of his owne soule let him bee admonished to thinke of this fearefull sentence I will set thy sinnes in order before thee Reasons First because the conscience is made of God a little iudge and witnes of all our deeds and actions and therefore must be ioyne with the Lord against his owne subiect Reas 2. Because wicked men should be happie if it were not for their consciences therefore must the Lord needs awake them to see their miserie Reas 3. That his law may haue his effect and that the power of him may be made manifest whereby God may be glorified the wicked ashamed for putting out so good a light and fret and gnash with their teeth that they regarded not so good admonitors as the law of God and their own conscience did continually set before their eies Reas 4. That their misery might be perpetuall and dispossesse them of all ioy it is necessary that the Lord should make their sinnes euer to stand before the eyes of their conscience Vse 1. Reprehension confutation of the wicked that they would neuer consider of their sinnes but still did forget God and his law putting them farre from them but now shal they be sure to haue both sinne and punishment God and his law to draw so neere them that they could wish themselues to bee nothing or at least that the verie mountaines and rockes might fal vpon them a burden more easie to beare then the least touch of their conscience seeing their sinne feeling their punishment from the law accusing and God himselfe reuenging the violation of the same Secondly a correction of the godly that they be not too cruell vnto their owne soules conceiuing that the Lord hath done vnto them as he hath done vnto the wicked when indeed it is rather their owne phansie assisted by their corruption that makes them iudge so miserably of themselues as though they were reprobates and with Cain cast out of the presence of God for euer yet let them knowe that is but the tendernesse of the conscience and not that violent haling of them to the stake which is in the wicked whose consciences strike against the law as stones and hammers that would rather haue the lawe broken then themselues to bee broken and hammered by it Vse 2. Instruction first admonition to the wicked that they be not so cruell vnto themselues but consider that euery sinne they commit is the stabbing and wounding of their consciences and he that stabbes often the selfesame place wil be sure to bring out his heart blood and make a most fearefull ende for though the wounds of the conscience bleeding fresh are not so sensible yet beeing festered and full of corruption hauing no oyle of grace powred into them shall bee extraordinarie sores and so miserably felt of the patient that when the Lord shall touch them they shall roare and gnash with their teeth for the extremity of the paine Secondly direction to the godly to bee most tender for the eie of their conscience We vse the eye of the bodie most tenderly and great is our care to safegard it much more ought wee to tender the eye of our soule beeing farre more excellent then the eie of the bodie Vse 3. Consolation first in all distresse to knowe that it is a happie thing to beare the yoke in our youthes to know our diseases betimes and haue our sinnes discouered for then is there hope of cure but if they continue vntill old age then wil they be in greater danger Secondly in all our welfare to labour for the assurance of a good conscience which is our best felicitie Application of the whole sentence in the two last verses Want of consideration makes men forget God and both these are forerunners of Gods vengeance and euerlasting destruction therefore the admonition is to all wicked and godlesse men that betimes they arraigne themselues call a Iurie try their wayes and examine their own hearts how they stand with God for it seemes their estate is verie lamentable First in that they are styled forgetters of God and he that forgets God cannot but forsake God Ier. 2.12 Oh yee heauens be astonied at this be afraid and vtterly confounded for my people haue commited two euills they haue forsaken me the fountaine of liuing waters to digge them pits euen broken pits that can hold no water Oh generation take heede to the word of the Lord consider in your minds ponder in your hearts and obserue in your waies whether the Lord hath bin as a wildernesse vnto you or as a land of darknesse Oh consider what a mischeife you haue procured vnto your selues in that you haue forsaken the Lord your God which hath lead you by the way and hath bin as a familiar friend vnto you nay as a prince to command heauen earth to giue you safe-conduct through all the dangers and perills that might befall you Can a maid forget her ornament or a bride her attire yet you for whom I haue done all this haue forgotten me dayes without number But if you will not consider then assure you selues that your owne wickednesse shall correct you and your turnings backe shall reprooue you know therefore