against the wisedome of God hence so many plots first to divide then to seduce so many lies and perjuries in print and all with this profession To defend the true Protestant Religion But surely hee hath a strong Metaphysicall faith more subtill then solid who beleeveth that an army of Papists led on by the rules of Jesuits and helped by the forces of the Irish Rebels have a minde to defend the true Protestant Religion I hope never to beleeve it Yet as God disappointed Daniels enemies so are they mis-led in all their purposes God hath alwayes done this The enemy of God and a good Cause Psal. 7. 14. is with childe but the Justice of God is Godfather and giveth the name of the childe it is named A lie behold he travelleth with iniquity and hath conceived mischief and the birth when it is borne is no King no God hee bringeth forth a lie Esay 33. 11. Ye shall conceive chaffe and the childe is a monstrous bastard a childe of straw and stubble and ye shall bring forth stubble Iob 15. 35. They conceive mischiefe and bring forth vanity There is a long web now in weaving in England and many hands spin threds to the web as England Scotland Ireland Rome Italy France Spaine Denmarke Papists Jesuits Cardinals Princes Pope Prelates Politicians and Jehovah the Lord hath an hand eminently in the contexture and almost all except the Lord and his Church have sundry ends therefore they weave in threeds of sundry colours Babylon Rome and Papists are for their idolatry set up in Britaine God hath broken that threed once twice but they cast new knots and doe still spinne and weave Prelates ends with shouting and garments rolled in blood let our great Diana stand the honour the bellies of fourteen and twenty and sixe must bee defended by the sword and the blood of the Church of Christ God hath often broken their threed Ireland hath no end but that their Babel shall be built again with blood and their hearts like a piece of the nether milstone are grinding blood and revenge this end must fall The Politician and Malignants end is the world and the glory of Court and their glory is very lean Princes weave in their threed to set up their absolute and independent soveraignty and if any more be intended God knoweth but by the wooll wee may judge of the web But when all is done in this long and great web though the enemies black policy bee transparent and sevved vvith vvhite threed heare the conclusion of all Psal. 33. 10. The Lord bringeth the counsell of the heathen to nought he maketh the devices of the people of none effect 11. But the counsell of the Lord standeth for ever For he is the living God Darius saith in this verse and in the follovving much of God and of his Nature Greatnesse Povver and Soveraignty Hence learn vve that how much of God is revealed to us so far are we to have high noble thoughts and suteable expressions of God hence are vve Christians far more to think and speak of God and that upon these grounds Because he is 1. God 2. Great 3. Gracious 4. Glorious 5. Beautifull 6. Omnipotent 1. The notion and that great thing God is admirable God wil say no more to put Abraham upon a course of contentment when he had the spoil of the Kings of Sodome and to set him in a way of obedience but Gen. 17. 1. I am God all-sufficient and goodnes mercy are included in the very essence of God Hos. 11. 9. I will not execute the fiercenesse of my wrath against Ephraim for I am God and not man And he saith no more in the Covenant and it is much and all I will be your God for if you say God you say all that can be said 2. For greatnes any way he is above all heare what Zophar saith Job 11. 7. Canst thou by searching finde out God canst thou finde out the Almighty unto perfection 8. It is high as Heaven what canst thou doe deeper then hell what canst thou know 9. The measure thereof longer then the Earth and broader then the Sea 2. Consider the supreame absolute Soveraignty that hee hath over Heaven and Earth what created royalty is in the pieces of Clay who carry diadems of clay on their heads is eminently in him Artaxerxes is but King of some Kings but God is absolutely the supreame Monarch Superiour Landlord and King of Kings and of all Kings and Lord of Lords Ahashuerosh sent his royall mandates through an hundred and twenty seven Provinces hee sendeth his Officers of the state of Heaven his Angels through his Monarchy of Heaven and Earth and they fulfill his will Psal. 103. 20. He sendeth his Sea-posts stormy winds to destroy Armado's and to breake the ships of Tarshish Psal. 30. verse 4. The Lord is great and greatly to be praysed he is to be feared above all Gods And wee put him out of his Throne when we appoint Peeres to sit and give Counsell and make Lawes with this highest Lord make a Throne of glory the height of thousand thousand millions of Heaven of Heavens and set that Throne above the circumference of all these Heavens set Worlds of Angels and millions of Seraphims or if there be created Arch-Angells and thousand thousands of Dominions Thrones and Principalities as servants under the foot-stoole of his Throne yet hee were set too low hee deserveth a Throne above that Throne 3. Consider his gracious nature 1. How tender hearted to his afflicted people Jud. 10. 16. The Lords soul was grieved for the misery of Israel Jer. 31. 20. Is Ephraim my dear son is he a pleasant childe for since I did speake against him I doe earnestly remember him my bowels are troubled for him I will surely have mercy on him saith the Lord What tendernesse O what compassion in the heart of an infinite God! Psal. 147. 3. The Lord healeth the broken in heart he bindeth up their wounds O how softly and compassionately doth his heavenly hand put in joynt the bones of a broken heart his Son Christ hath a roome in his heart for the Lambes which are not able to go there alone Esai 40. 11. He shall gather the Lambs with his arms he shall carry them in his bosome 4. He is Psal. 13. 1. Clothed with glory Psal. 104. 1. Clothed with honour and majesty 2. Covered with light uncreated light as with a garment How dear must every yard of that garment be poor earthly Kings ride upon horses of flesh He rode upon a Cherub and did flie upon the wings of the winde Psal. 18. 10. Nor is he then upon his highest horse he can ride higher then on the wings of the winde Psal. 104. 3. Psal. 18. 10. Kings of Clay have their Tents on the cold Earth He maketh dark Clouds his pavilion It should kill the holiest on earth to see one glimpse of his glory 5. What beauty must be in
governe them and so shall Gods gifts be snares plagues and no gifts If God give a fatherly power to a father to kill all his children and if a State give to their Generall a military power to fell and destroy all his Souldiers so as neither Sonnes nor Souldiers may defend themselves then the fatherly power should be of its owne nature a plague to the Sonnes If any say the Prince the Father because they feare God will not put forth in acts such a power I answer thankes to the Princes goodnesse for that but no thankes to his office and power God gave him the Sword as a Prince if he doe not draw that royall Sword to drink bloud we cannot impute the cause to the nature of the royall gift or intention of God the giver but to the goodnesse of a man which must be bad divinite Doct. 2. So much as Darius hath of God or any good Ruler so far is his spirit for the publick He heareth something of the God of Daniel now then he hath a publick spirit to send something of God to all nations people and languages v. 25. Though there bee nothing to prove that the man had saving grace yet the generall holdeth so much of God as any hath in so farre is he for the publick 1. Because grace is a publicke beame of God and a branch of Gods goodnesse and so of a spreading nature and the better things be the more publicke they are the Sunne is better then a Candle God best of all because every thing that hath beeing hath something of God and Christ best of all because he is the Saviour of many and Col. 1. 20. hath reconciled all things in heaven and earth to himselfe 2. Graces end is the most publick end of the world even Gods glory for all things are for God Rom. 11. 36. Prov. 16. 4. mens private ends are sinfull ends 3. The more gracious men be the more publick they are David will not be David alone in praising God but Psal. 148. he wil have a world in with him even Angels Sun Moone Stars Heaven of Heavens Dragons deeps fire hail snow vapour stormy winde mountains trees beasts creeping things fowles Kings Judges old and young to hold up the song Moses Paul would lay out in ransome their part of heaven to redeeme Gods glory and salvation to the Lords Church the Martyrs desired that their pain torment might praise and exalt God How broad how catholicke and publicke was his spirit who said 1 Cor. 9 19. Though I be free from all men yet have I made my selfe servant unto all that I might gaine the more 20. And unto the Iews I became as a Iew that I might gain the Iewes to them that are under the Law as under the Law that I might gaine them that are under the Law 21. To them that are without the Law as without Law being not without Law to God but under the Law to Christ that I might gain them that are without Law 22. To the weake became I as weake I am made all things to all men that I might by all meanes save some A publike spirit is not himselfe he is made a Jew a Gentile a weake man not a weak man he is made Law and Gospel he is made a bridge over a River that the Church may goe over him drie he complyeth with all who but lend out halfe a looke to Christ and he is in a complement of grace a servant to all 2 Corinth 4. 5. We preach not our selves except wee preach our owne sinnes our owne condemnation by nature and that wee under-preach all eminencie in our selves but our selves your servants for Christs sake yea your servants servants for Christ See the Complement of a publicke heart of one who is willing to stoope and put his head and haire under the feet of the Church and of the poorest and most despised passenger who maketh out for heaven Vse Then Grace maketh men rich Parliament men and there is a wide difference betwixt a publicke man and a publicke spirit all Parliament men are publicke men but they are not all publike spirits else so many of them would not have deserted the publicke and runne away from Christs Colours to seeke their owne private Idols Men void of grace make an Idol of themselves every wicked man is wholly himselfe and wholly his owne Phil. 2. 21. They all seeke their owne not the things of Jesus Christ Hee who is for the Bridegroome cannot bee against the Bride nor against the Common-wealth he who is a Statesman of heaven and knoweth savingly the fundamentall Lawes of Jesus Christ the power and prerogative roall of the King of Kings he who is acquainted with the frame and constitution of the Kingdome of sinne in his owne heart he who feareth God who feareth his owne light and is awed with the Decrees and Lawes of an inlightened conscience shall be fast for the publicke and the man who selleth his Religion and his soule for his private ends will soone sell his countrey his Parlament the Lawes and Liberties of the Kingdome Will hee put the Law of God and the Crowne and Scepter of that Princely Lord Jesus to the market and will hee sticke for his Court and Honour to sell the Lawes of England and will hee forfeit Heaven and will hee not forfeit you all and your Parliament and Liberties O then bee intreated now to bee for Heaven and Christ as his publicke State-wits to convey Decrees for Christs honour for Reformation against Babylon and her sonnes through this whole Kingdome You have now power and opportunitie to send the Glory of Christ over Sea to all Europe the eyes of Nations are upon you exalt the Sonne of God thinke it not sweet policie to have peace with Babylon and warre with God consider if Church and State did ever prosper since the Queenes Idol of the Masse was set up amongst you and what is your part when many Masses are now in the Kings Court at Oxford I make a Decree There was a wicked Law and a cursed Decree made by Darius that for thirtie dayes neither Daniel nor any of Gods people should pray to God or to any god save to Darius Daniels enemies prevaile thus farre that Daniel the Churches right eye now in the Court should be decourted and cast out to bee meate to beasts Behold the artifice and fathomlesse depth of Gods wisedome who bringeth a contrary Decree out of this wicked Decree even a Decree for adoring that God of Daniel whom they had dishonoured Doct. It is the art of the deepe wisedome of divine providence to bring good out of the sinnes of his enemies and the sufferings of his owne Iosephs brethren moved with envie sell their brother Potiphar casteth him in prison the wisedome of God commeth in in the game and hee exalteth Joseph and keepeth alive people in famine Herod Pilate Jewes and Gentiles crucifie the Lord of glory the Art
A SERMON PREACHED To the Honourable HOVSE OF COMMONS At their late Solemne Fast Wednesday Jan. 31. 1644. BY SAMUEL RUTHERFURD Professor of Divinitie in the University of S. Andrews EXOD. 3. 2. And hee looked and behold the Bush burned with fire and the Bush was not consumed Published by Order of the House of Commons EDINBURGH Printed by Evan Tyler Printer to the Kings most Excellent Majestie 1644. Die Mercurii 31. Ianuar. 1644. IT is this day ordered by the Commons assembled in Parliament That Mr. Rous do from this House give thanks unto Mr. Rutherfurd for the great paines he took in the Sermon he preached this day at the intreaty of the said Commons at S. Margarets Westminster it being the day of publike Humiliation and to desire him to print his Sermon And it is ordered that none presume to print his Sermon without authority under the hand-writing of the said Mr. Rutherfurd H. Elsynge Cler. Parl. D. Com. I appoint Richard Whittaker and Andrew Crooke to print my Sermon Samuel Rutherfurd To the Christian Reader WHether time or the fashion hath obtained of me worthy Reader that this Sermon should come under the providence of your favourable judgement and Candor I can hardly determine But you have it as it is onely I shall heartily desire in reviewing of it your serious thoughts in these insuing considerations 1. What I speak here of God and his excellency is but a shadow to the expressions of others and what others can say men or Angels is but a short and rude shadow of that infinite All the High Jehovah Creator of Heaven and Earth so my thoughts come forth as shadows of shadows for there behoved to be much honey in the Inke much of Heaven in the breast much of God in the Pen of any who speaketh of such a transcendent subject yet if these do affect you it is possible I say more if not I shall desire not to spill the Lords highest praises with my low-creeping under-expressions 2. Concerning Gods dispensation now in Brittaine and his Churches condition I shall be your debter in all humble modesty to beg these thoughts to go along with God As 1. Let the Lord have a charitable sense and good construction of his most wise dispensation and beleeve that he who hath his fire in Zion and his furnace in Jerusalem seeth good that Christs Crosse should be the Church of Christs birth-right and that a life-rent of afflictions is a surer way for Zion then Summer-dayes 2. You are not to stumble that God will not fit his times to mens apprehensions when to raine and when to shine fair neither is clay to usurp the chair and dispute the matter to make the All-wise providence a School-Probleme nor asks Why is our Zion builded with carcasses of men in two kingdomes fallen as dung in the open field and as the handfull after the harvest man Why is the wall of the daughter of Zion sprinkled with blood One thing I know It is better to beleeve then to dispute and to adore then to plead with him who giveth not account of his matters 3. Innocencie in these times is better then court with princes and the condition of the heirs of Heaven yea their tears better then the joy of the hypocrite 4. Christs Church can neither shift nor adjourne such a share of affliction as is written in Gods book It is a standing and a current court which hath decreed what graines of Gall and Wormewood England must drink what a cup is prepared for Scotland and the Ballance of wisedome hath weighed by ounce weights how much wrath shall be mixed in the cup of wasted Ireland 5. You know it is generally the condition of the Church if she have any Summer that it is but a good day betwixt two Feavers Heaven heaven is the home and the desired day of the Bride the Lambs wife 6. It is much better to be afflicted then to be guilty and that the Church may have pardon and want peace 7. That the faith which is more precious then gold can bid the devil do his worst and that the patience of the Saints can out-weary the malice of Babylon or Babel on whose skirts is found the blood of the Saints 8 That it is now and ever true as when a hungry man dreameth and behold he eateth but he awaketh and his soul is empty or as when a thirsty man drinketh but he awaketh and behold he is faint so shall the multitude of all nations be that fight against mount Zion 9. Vengeance is gone out from the Lord against those who feast upon Zions teares and they must die the death of the uncircumcised who clapped their hands and stamped with the feet and rejoyced in heart with all their despight against the land of Israel 10. They are in no better condition who refuse to help the Lord against the mighty and whose heart is as a stone and a piece of dead flesh at all the revolutions and tossings of Christs Kingdome who daunce eat and laugh within their own orbe and if their desires bee concentrick to the world and themselves care not whether Joseph die in the stocks or not or whether Zion sink or swim because whatever they had of Religion it was never their minde both to summer and winter Jesus Christ 11. The rise of the Gospel-sun is like the prodigious appearance of a new Comet to the woman that sitteth on many waters to that mother Rome-planted as a Vine in blood the Lionesse whose Whelps Papists and Prelates in Ireland and England have learned to catch the prey and this Comet prophesieth Wo to the Pope King of the bottemlesse pit and his bloody Lady Babel if Christ shall arise and shine in the power of his Gospel 12. God hath now as great a work on the wheels as concerneth the race of the Chariots of Jesus Christ through the habitable world pray O let his Kingdome come and farewell Yours in the Lord Jesus S. R. A SERMON PREACHED Before the Honourable House of COMMONS At their last solemne Fast Wednesday January 31. 1644. DANIEL 6. 26. I make a Decree that in every Dominion of my Kingdome men tremble and feare before the face of the God of Daniel for he is the living God and indureth for ever and his Kingdome that which shall not bee destroyed and his dominion shall bee to the end MEthod requireth that first the words bee expounded secondly that they bee taken up in a right order thirdly that such observations bee hence deduced as serve most for the present condition of the times The words are plaine here first is a Statute of a great King Sim that the seventie interpreters render {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a decretall letter for sometimes though seldome the Lords cause findeth the grace of faire justice with men The matter of the Decree is that men tremble and feare Lehevon zognin vedachalin The Seventie render
it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is that they be such as feare and tremble before the God of Daniel feare is indeed put for the worship of the true God so is God called Gen. 31. 42. The feare of Isaac but it is not the word used here a devout man as Simeon is called one taken up with a religious feare {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Luke 2. 25. Act. 8. 2. nor are the words used here those which doe expresse Jobs fearing of God Job 1. 1. though I know the words doe expresse trembling and feare and also horrour and dread such as was given to creatures and false Gods and therefore from this none can inferre the conversion of this King to the true knowledge of Jehovah God also is called kajam an induring and standing God from Kum surrexit and well rendered to the sense by the Seventy {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Eternall GOD in opposition to all falling and fading time-gods and Kings of clay and so hee is a God to whom Daniel did with a great deale of reason rather tender the honour of prayer then to King Darius or the supposed deities of Persia or Chaldea who are not standing gods induring for ever but come out of times wombe and decay and fall as creatures also doe Lastly his Kingdome that is his People and Servants such as Daniel and his Church and his dominion shall endure to the end Gnadsopha which is not so to bee taken as if Gnad did signifie a date or tearme-day at which time the dominion of God should have an end for 2. Samuel 6. last verse it is said Michol had no childe Gnad jom mothach even till the day of her death that is shee never had any Childe for the sence cannot bee that shee had any Childe after the day of her death so Psalme 48. 14. For this God is our God for ever and ever hee will bee our guide Gnadmuth even till death it is not intended that the Lord shall cease to bee their God and guide after death which is contrary to expresse Scripture Matth. 22. 32. Rev. 7. 16 17. and Matthew 28. 20. I am with you {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to the end of the world the sense is I am with you for ever for at the end of the world Christ doth not leave his owne servants I know Gnad otherwise doth often signifie a certaine definite time as Psal. 132. I will not sleep untill I finde a place for Jehovah Gnad emptsa makom and 1 Sam. 14. 9. Psal. 73. 17. Psal. 105. 19. 2. The words containe this generall a Proclamation royall of a great King and for particulars 1. Who giveth out the Proclamation From my face a Decree goeth I Darius make a Decree 2. The parties to whom to every dominion of my Kingdome 3. The matter that they feare and tremble 4. The object before the face of the God of Daniel 5. The reasons of the Decree for Law without reason is will not Law men goe to heaven or hell with reason 1. He is the living God and this is form his nature 2. He is eternall then from his government his kingdome such as 1. time 2. violence 3. wisedome cannot destroy but such a Church and Kingdome as shall endure for ever and his dominion endureth to the end I make a Decree This Darius the Mede called Nabonithus succeeded to Belshazzar the sonne of Evil-Merodach about the yeare of the world 3393. others 3442. and did reigne 17. or 19. yeares And having advanced Daniel to great honour by force of a wicked law cast Daniel to the Lions and God having miraculously delivered Daniel from the Lions this King giveth out a Law that all his Subjects fear and serve the God of Daniel Whence observe 1. All Princes are obliged to governe and rule for the Lord and his honour 1. So Scripture speaketh it shall be in the last dayes Esay 49. 25. Kings shall be thy nursing fathers and Queens thy nursing mothers Psal. 72. 10. The Kings of Tarshish and of the Isles shall bring presents I would the King of this Island were in this Text ver. 11. The Kings of Sheba and Seba shall offer gifts yea all Kings shall fall downe before him 2. Princes are Gods Standard-bearers they beare his sword by office Rom. 13. 4. and they hold Crowne and Scepter of him as great Landlord of all powers 3. In a speciall manner they are second Gods Psal. 81. 6. Nor do rulers judge for men the judgment is the Lords 2 Chro. 19. 12. All rulers in the act of judging are Gods deputies even though their second calling be to be sent by a King and therefore see what judgment God himselfe would pronounce if he were on the bench that same must they decree except they would make the deputed mouth to belie the minde of the great Lord who sent them 4. The Lord hath entrusted Christian Rulers with the most precious thing he hath on earth he hath given his Bride and Spouse to their tutory and faith 5. What sweeter comfort can the Ruler have either when his soule lodgeth in an house of groaning and sicke bones and the image of death sitteth on his eye-lids or in the day of his greatest calamity then to looke backe and smile upon such an old friend as a good conscience and to say as Job doth ch. 29. 13. The blessing of him that was ready to perish came upon me and I caused the widowes heart to sing for joy c. Vse 1. You are entrusted by God with an honourable Virgin a Kings daughter Psal. 45. 9. Now then for her Fathers sake and for her Fathers blessing deale kindely with her As you love the Bridegroome take care of the Bride You have now amongst your hands Christ his Crowne his Israel his glory Esay 46. 13. his Prerogative Royall be faithfull Tuterers and active Factors for the Priviledges Lawes and Liberties of the high Court of heaven Vse 2. If this be the place and relation that Princes have to Christ and his Church then can the Lord have given no power to any Ruler to waste and destroy the mountaine of the Lord For 1. All royall power given of God Deut. 17. 18 19 20. in the first moulding of royall highnesse was a power to rule according to that which is written in the Booke of the Law and so there can be no royall power to the contrary truly royall 2. That power cannot be from God as a lawfull power the exercise and acts whereof are sinfull I speake of a lawfull morall power 3. If such an uncontrollable power as cannot be resisted be of God then are Princes given to the Churches and people of God as judgements of God then are all Christian States actu primo made slaves by God in the very intention of God the giver and of the gift at what time hee giveth them a Nurse-father to feed and
carried to Nations without the borders of the visible Church As our text saith And Rachab saith Josh. 2. 10. We have heard how the Lord dryed up the red Sea c. But as children sport themselves and play with the pictures in a booke and with the gold on the covering of the booke and the ribbins not knowing the sense and meaning of this book so doe we sport our selves in looking on the outside of these three bookes not searching it to reade and understand the invisible things of God his eternall power and God-head Rom. 1. 20. 4. The booke of mans conscience Rom. 2. 14 15. doth speake of God to all Nations though now by reason of our sinfull blindnesse and dulnesse that book be uncorrected and dimme-printed written with white and watery Ink so that we see not God distinctly in it yet all these foure serve to make men without excuse because when they know God they glorifie him not as God neither are thankefull Rom. 1. 20. But this condemneth us to whom there is laid open a better and fairer and learneder piece Psal. 19. 7. Use The Law of the Lord is perfect converting the Soule Yea if Christ in the Gospel had not come to us we should have had no sinne no evangelick guilt of unbeleefe but now wee have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} no shift of Law no cloake for our sinne Hence though this Island be in a more blessed condition by reason that the Sunne shineth in his strength and light in our Meridian God hath not done so to every Nation Psal. 147. 19 20. yet by reason of despising salvation in this day-light of the Gospel we are in a most dangerous condition 1. Because Sodomy is not so hainous a sinne as unbeleefe and the despising of the Gospel Matth. 10. 15. For Evangelick unbeleefe is against the flower and garland to speake so of the excellency of God not onely against a Creator but against a Saviour and against those most lovely and soul-ravishing attributes of God his mercy goodnesse free-grace longanimity patience bowels of compassion and therefore an unbeleeving Covenanter with God in England and Scotland is to looke for a hotter furnace in the lake of fire and brimstone then one of Sodome and Gomarrah 2. Because there is some exception against the Law-vengeance for the Gospel is a cleare exception against those who are under the Law-curse John 3. 16. But there is no exception against the Gospel-vengeance this is a year and age and Eternity-vengeance for the finall rejecter of the Gospel hath not a Sacrifice for sinne to looke to as the Law-breaker hath Heb. 2. 1 2. Heb. 10. 26 27. 3. The rejecting of the Gospel is a fighting against the Spirit of the Gospel whereas the Law is but a letter and unbeliefe is a sinne against the Holy Ghost though it be not alwayes the sinne against the Holy Ghost therefore are the despisers of the Gospel kept as desperate robbers are to the judgement of the great Court day and chained up and fettered to the last and terrible vengeance 2 Thes. 1. 8 9. Deut. 32. 22. Heb. 10. 26. O tremble and stand in awe of this high treason for your sinne is not like Sodomes nor like the despising of the religious decree of such an heathen King as Darius But ere I proceed it may be asked Is unbeliefe a greater sinne then Sodomy which hath a cry up to Heaven unbeliefe soundeth no such cry to Heaven I answer Hainous sinnes against the second Table are borne with a shout and a cry in their mouth and are very broad-faced and bloudy and have more of a naturall conscience in them because the duties of the second Table are written in our heart in fairer print and in a bigger Character then the duties of the first Table Therefore naturall men can heare the cry of these sinnes and that is our corruption that a man is more wounded in minde if he offend his earthly Father then if he blaspheme his heavenly Father the great and eternall Jehovah But the duties of the first Table are written in our heart by nature in a more dimme and obscure way and hath lesse of naturall conscience and the principles of the Gospel are not written in our heart at all at least as they are Evangelicke we know them not but by revelation Gal. 1. 15 16. Mat. 16. 17. and therefore sinnes against the Gospel are borne dumb and being more cleanely and spirituall sinnes they have no shout or cry against the conscience except in so farre as they are enlightened supernaturally in whom unbeliefe hath a stirring and a paine of Conscience Hence observe a considerable difference by the way betwixt the naturall and renewed soule A naturall man may be pained in conscience with parricide robberies acts of cruelty but never shall you heare him troubled in minde with unbeliefe and doubting of a God-head and the soules immortality as Judas was wakened in conscience for bloud and treachery against his innocent Master but not for unbeliefe and blasphemy whereof he was guilty in an high measure But the renewed are troubled with spirituall sinnes which are onely discerned by a spirituall and supernaturall light as with unbeliefe ignorance security wandring of heart in Prayer doubtings of a providence that ruleth all Also it may be questioned How it commeth to passe that God sendeth not sufficient helps to all Nations that they may come to the knowledge of the truth and be saved I answer shortly It is enough that he giveth sufficient meanes in this sense That Gods justice is cleared and men are without all excuse in that they wilfully lose themselves 1. Men are not formally guilty because they are not saved 2. Nor are all men guilty because the Gospel commeth not to them 3. Nor are they all guilty because they beleeve not For how shall they beleeve in him of whom they have not heard Romans 10. 14. But they are guilty because they doe not use that which is given them for God Object 1. But God gave me no more grace and what can I doe without grace Answ. This argument toucheth those who heare the Gospel as well as those who never heard of it And it is a chiding with the soveraigne Lord because he gave not efficacious grace to all And Patrons of nature and Arminians are no lesse straited with this incomprehensible dispensation of God then we are Object 2. But if I had had such grace as God gave to Peter I should have beleeved Answ. It is the carnall mans argument Rom. 9. 18 19. If he have mercy on whom he will He cannot be angry against me who do not beleeve for no man resisteth his will Yea but as the clay should not dispute with the Potter so the clay having a corrupted will doth wilfully refuse to beleeve and the creatures willing disobedience and Gods free decree of denying grace doth meet in one for which cause the creature is justly