which cannot be done except wisedome take notice of it and most truely God vnderstands the aberation from hence it followeth that he coÌ„ceiued it could neuer touch that goodnes which was well pleasing vnto himselfe fortune and chance to men is both in the scope and aberration to the intended scope the ignorance neuer lies in the scope but in the aberration for a man that misseth his scope intent and purpose knowes that it is so but yet he conceiues not the means that brought that thing to passe and so he is ignorant not for the scope and end that hath happened but he knows not how he came to that end therefore sinne being beside Gods scope is accidental and neuer intended of God yet God cannot be ignorant of it in so much as his eyes did see the aberration how it was the direct way to frustrate man of his good ende with himselfe Position 2 Secondly sinne is against Gods law therefore in reason sinne were no sinne except there were a law there could be no blindnesse except there were an eye this makes contrarietie hence enmitie betwixt the law and sinne and from enmitie contention therefore the law must plead for it selse and be earnest in his own defence so will sinne on the contrarie part Gen. 3. Sinne pleads Hath God said ye shall not eate of euerie tree no it is not so the lawe is your hinderance God knowes when ye shall eate that yee shall bee like God himselfe Hence riseth an irritation or prouocation of the lawe when man expounds him as a bridle to his libertie therefore he labours to pull his neâ—ke from such a yoke now a worke of contrarietie comes from their natures and here the law works by his owne force for as often as we conceiue the lawe to be our enemie it will wrastle with vs and before we are aware the law giues vs the fall and this is called fighting against God when men will be more wise and strong then God therefore Iob 9.4 he is wise in heart and mightie in strength who hath been fierce against him and hath prospered and in this regard no strange accident befell the deuils and men when they would become disputers with the law of their maker The Smith that hath his hammer often beating against the inward parts of his hands hath them hardened euen by that mutuall opposition so the heart of man often beating against the hammer of Gods law is hardened and made senselesse vntill God mollifie it by his sauing grace Position 3 Thirdly in opposites when the one is beeing and the other no beeing that which is being is alwaies to be conceiued for the knowledge of the other I could not tell what darknes were but for the light so sinne being a priuation can no otherwise be knowne but by his contrary and that is the law except it had bin for the law there would haue bin no knowledge of sinne againe beeing is before not beeing therfore the law being before sinne detemins of sinne long before he be in his nature in his vse or in his end and why should we denie vnto God the determination of sinne long before he had any existence God must needs know mans fall long before it was and determine of it Position 4 Fourthly where there is contrarietie there is action and passion therefore betwixt the law and sinne must there needs be action and passion the weaker must alwaies suffer and good reason that sinne should suffer of the law yea and oftentimes punish it selfe with it selfe but this is not for the first entrance of sinne for man was holy vntill his first sinne which could not punish a former sinne yet for action and passion it is true in the first sinne for in that sinne man did fight against God hence no maruell if the lawe stroke him out at the first brunt A man that will fight with the stone wall may haue his fingers easily stricken out of ioynt so man beeing compassed about with Gods law as a wall of defence might most cafily breake himselfe in peices when hee laboured either to leape against it or else skippe ouer it Position 5 Fiftly in opposites the stronger cannot be resisted and the lawe of God beeing the stronger wil haue his worke neither can it any wayes be resisted of men Rom. 9.22 what and if God would to shew his wrath to make his power knowne suffer with long patience the vessels of wrath prepated to â—estruction who hath resisted his will Now if the question be whether the law was determined to refist man before he fel it is easily answered The lawe was not to prepare for man when man tooke the battel in hand he is an vnprouident Generall that hath all to do when his enemies are in the field vp in armes against him but the wise God of heauen and earth could not be out of readines when the rebellious angeli and mankind meant to wage warre with him and his lawe he had prepared yrons and harrowes sawes and gybets to bring all his enemies vnder them and after to imprison them in hell for euer Rom. 9.23 Yet what and if he would declare the riches of his glory vpon the vessels of mercy which he hath prepared vnto glorie long before they need any redemption And this is a fift way for the entrance of sinne euen the manifestation of his power Sixtly 6. Position opposites beeing laid together make things more eleare and euident and one opposite stirres vp another and they neuer cease quarrelling vntill one haue gotten the victorie and so leads his enemie in fingular triumph Pharaoh stirs vp God and God stirres vp Pharaoh now if the question be whether had the first purpose to the battell the Scripture sayes it for God Rom. 9.17 yea and to Pharaoh too that God may giue him the challenge and why should the warre be continued so long but euen for this same purpose that God might she we his power in Pharaoh and that his name might be declared thorough all the earth neither is God in any fault for he intended that Pharaoh alone should fight for the kingdom of darknes but God would fight for the cleane contrarie for his owne name and what is his name surely his glorious attributes Exod. 34.6.7 and what are his attributes all his vertues therfore God opposed Pharaoh for vertue and the manifestation of his vertues was his glorie but Pharaoh opposed God for vice and therefore for his shame and confusion Contraries can doe no better then fight but alwaies for a diuerse end purpose therefore O man Rom. 9.20 who art thou which pleadest against God will thou needs make the opposition worse consider that thou art the thing formed and therefore say not to him that formed thee why hast thou made me thus thou art the clay in the potters hand the lumpe is one therefore be content to serue thy maker as a vessell of honour
the people raised a figure on hie that all men might obserue it and on the top painted a Serpent in a circle to shewe that in the world there is no greater arte then man to know himselfe in euerie part Let vs then a little enter this consideration and see what grounds hee laies of these his conceits First he considers his perfections as the perfections of nature a nimble wit good memorie full of ciuilitie and faire conuersation Secondly beeing within the bounds of Gods church he may obtaine certaine graces of Gods spirit as first from the word in generall vnderstanding consent to the truth submission affection delight in the messengers and to be a companion with the Saints and all frequenters of Gods church For the law he may see his sinnes the wrath of God due for them horror of conscience reluctation against sinne sorrow and a certaine change Mat. 12.43 2. Pet. 2.20 Mar. 6.20 For the Gospel knowledge of the couenant that God is faithfull that Christs merits are of infinite value and teares may flow from his eyes either in hearing or reading the passion of our Sauiour Christ Degrees of his perfections Heb. 6. 1 illumination 2. participation of the heauenly gift holy Ghost Gods word and of the powers to come these are his perfections Now let vs see what reasons may perswade him to this conceit First when he lookes vpon himselfe hee sees his heart to bee quiet within him and not boyle with the fowle and vglie sinnes of the world Secondly he sees his estate to be verie good in the world and full of prosperitie Thirdly he thinkes his profession is with the best he is as good a churchman as any other Againe he lookes vp vnto God and is verie lauish of Gods mercie he cares not to set it vpon the tenters and makes it rise as high as the mountaines but for his iustice he scants that and makes it like a mole-hill When he thinks of the deuill he finds himselfe nothing at all to bee troubled with him with a voide Sathan he can scare him from him at any time when he sets himselfe vpon the stage with other men he sees how the wicked cannot come neere him and yet they haue often a faire life an easie death and therefore shal it be farre better with him And for precise persons he cannot tell what to say of them sometime they are too proud for his companie another time they are too ful of hypocrisie he dares not trust them sometimes they are a companie of fooles and therefore he will not runne gadding about with fooles sometime men full of melancholy and sadnes fit for no societie or els singular fellowes that thinke none so good as themselues or els will haue a life by themselues and therefore they will not liue in societie with them but alas they are the men of pride that thinke that God dwells with them alone Bucephalus was then in cheifest pride when rich armor was set vpon his backe and none might ride him but Alexander so these hypocrites beeing in honour in the world will suffer none to accompanie with them but God himselfe for in comparison he excludes all And furely question with him of his estate and for the most you shall finde them verie resolute like vnto the Gyant of Gath they haue fingers and thumbes enough to apprehend mercie Aske them meane you to be saued they answer resolutly God forbid they should euer think otherwise when alas poore Christians lie wrastling with many a temptation Aske them againe doe you beleeue beleeue he that would not beleeue God were a wretch indeede Aske him in the third place haue you any doubtings with your faith doubtings why should I doubt the Lord is most certen in his promises when in both these the child of God is much perplexed Aske him in the last place when did you beleeue surely euer since I was borne yet alas many a good seruant of God will say once I was as blacke as a coale in sinne but it hath pleased God to put on me a whiter garment I know the verie day when hell did gape vpon me and at such a sermon it pleased God to strike me to the ground and raise me vp againe in his mercie or at least they that haue beene sanctified from their mothers wombe will crie and say Oh wretched men that we are who shall deliuer vs from this bodie of death This fight of the members and of the spirit is an excellent perswasion of true grace but alas these wretches when in the time of necessitie they come to make vse of their faith what doe they I pray you truly they are become like Adonibezek they haue lost all their fingers and must famish for want of laying hold of their meate so that all their beautie perisheth For beloued as greene fruits and flowers doe ripen by the sunne whose rayes bring forth their budds and their smells so by the sonne of righteousnes alone must all the flowers of Gods garden mend their smells and sauours And therefore let vs proceede to see what they are not for want of this sunne and that consists in the second part of the verse yet they are not washed from their filthinesse A Labyrinth is framed with such art that the entrance is both plaine and wide but beeing entred you shall finde such turnings that you can not come out againe without your guide so this conceit of puritie hath made such a large entrance into the hearts of hypocrites that they can not be brought out of their turnings without the guide of Gods spirit Therefore let vs view these two threeds that are here laid downe to helpe vs. First they are not washed secondly they are in their filthines Ianus had two faces and in the one hand he had a key in the other the sunne from Ianus comes Ianuarie that lookes at both parts of the yeare his two faces makes him looke forward and backward by his key he is able to open the day and shut in the night by the sunne in the hand he is able to discouer all things Formalitie in religion may be expressed in Ianus vntill we come to the key and the sunne the hypocrites can looke at both parts of the yeare winter and sommer but they will haue their backe vpon winter and their face vpon sommer for when winter comes againe and lookes them in the face they hide their heads and will not be seene like vnto snailes that are abroad while the dew is vpon the earth but creepe into their houses when they finde the dew to be dried vp by the sunne Againe they haue two faces they can looke backward and forward serue all times please all persons and keepe themselues out of daunger but when we come vnto the key whereby heauen is opened and shut in they haue none at all they lost their key of righteousnes in Adam and as yet they haue it not restored in Christ who alone
denying graunt the one and graunt the other denie the one and denie the other Secondly because it is not onely the part of a wise man to produce his worke but also to direct it to his ende therfore most absurd to denie it of the wisest Thirdly because it is impossible that a thing should be produced by one wisdome and gouerned by another thus things would not serue the ende of their creation but another Observ 6. According to this wisdome euery nature worketh and to this he ought to obey Reason 1. Because they are Gods effects and therefore obeying the cause must needs obey the wisdome that ordered the causes sinne therefore beeing nothing obeies not God neither any sinner as he serues sinne Secondly this wisdome carries to the ende and euery thing obeies his ende and inclines bends and bowes vnto it Observ 7. This obsequie or obedience of the creature is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or true impression of this producing and gouerning wisdome This first wisdome is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gouernement of the Creator the obedience of the creature or liuely seale that stamped that marke vpon the creature therefore the stampe is the liuely effigies or impression of that first wisdome and the obsequie or obedience of the creature is nothing but to imitate his gouernour A familiar example of this you may see in the seale and the impression vpon the waxe the seale leaues his marke and the marke is a plaine representation of the seale though the seale it selfe could be seene of none but him that stamped his marke vpon the waxe The waxe sets forth the creature the stampe the obedience and the seale Gods wisdome and this is that Idaea which is so much dreamed of whereof the creature is not capable yet the reflexion of it may be in the creature As for example sixe or seuen men may see their faces all in one glasse yet the glasse is farre lesse then any one of their faces for the naturall face of a man can not be put into the glasse but the image of his face reflected and that in most liuely proportion so Gods face no man can see yet his backe parts may be seene Exod. 33. now this face as I may say of Gods wisdome beeing stamped vpon his creatures carrie them in all their motions to their ends appointed of his Maiestie These things beeing well conceiued of wee finde two things most necessarie to concurre to the producing of any act 〈◊〉 and 〈…〉 First facultie or power which God giues the creature when he giues them beeing 2. a rule of Gods wisdome to bring that facultie into exercise and so carrie it along vnto his ende The rule is the principall cause the facultie the instrumentall or ministeriall cause to ioyne with the principall neither alone can doe any thing but both together can doe any worke that the Creator would haue to be done To come then to our purpose God created man a reasonable creature indued with two most excellent qualities will and vnderstanding so that man was made able to vnderstand his Creator and will him as his onely good Yet man could not actually will God except God had giueÌ„ a rule to haue taught him so to doe the Lord bad man loue him with all his heart soule minde and strength and then to loue his neighbour as himselfe And for the effecting of this he gaue him a perfect rule of righteousnes to ioyne with his will in the performance of any dutie neither did God withhold this rule from him at any time and therefore God gaue man by creation power to will and rule sufficient for to haue taught him how to will so that neither for power or act any thing was wanting Let vs see then how these two things concurred in mans first fall How rule and facultie meet together in the first fall The deuill comes in the serpent and he beginnes to withdraw man from his rule knowing if man and woman had sticked close thereunto sinne should haue had no entrance He beginnes first to propound a question that so he might bring the woman to dispute with him and the question is made about the rule of obedience Hath God indeed said Ye shall not eate of euerie tree of the garden To this the woman answers first by affirmation we eate of the trees of the garden secondly by negation from the sentence of the law of the fruit which is in the mids of the garden God hath said not onely I The dispuâ—â—â— on of the 〈◊〉 man and 〈◊〉 deuill but neither I nor my husband must eate of it neither shall ye touch it and to the prohibition she laies the curse least ye die So then the rule would haue made his part good against the Deuill and haue taught the woman to haue holden this conclusion against all the deuills arguments The deuill replies againe vpon the woman and first he begins to take away that which might feare her in breaking the law yee shall not die at all and then to her negation brings a testimonie first from God God doth knowe secondly from contradiction to the law when ye shall eate therof thirdly a threefold reason to perswade them to that act of eating first knowledge your eyes shall be opened secondly the measure of this knowledge it shal make you like God himselfe thirdly from the kinds of their knowledge knowing both good and euill As yet no hurt was done Let vs now see how the Law concurres in the next The conâ—â— of the 〈◊〉 and we shall easily see both Gods and the lawes confluxe with Adams fall The 1. act of the woman was approbation of the deuills reasons so the woman here 's consent against both God the law The 2. act was seeing here God concurred naturally and that by the rule of nature in optickes neither was this the breach of that rule but presently the will wheeles or turnes it selfe vpon the obiect and saies the tree was good and that approbation was also good for the tree was good by Gods creation but this goodnesse did so affect the will that Gods law must be forgotten and the tree beeing made good for that which the law forbad to wit that it was good for meat when before out of the sentence of the law she had saide the law and God himselfe hath saide ye shall not eate and to say it was good for meate was a direct affirmation against both God and his law and so could not haue their concourse and this was her internall iudgment The next is her externall iudgment in regard of the tree obiected to her eyes in these words and that it was pleasant to the eyes Now this was no where forbidden but that they might looke on it and it may be she said too much when she added we may not touch it yet this likewise is made a sinne for after the will is spoyled then all the other
setting euen as a false peice of latin is set to the eye of the boy from the master by the rule and both of them corrected the boy by rods the latine by pulling it in peices because it is so farre wanting that nothing can be made of it that will beare good construction Indeede the godly are set againe into the image of their creation by Christ Iesus which hath turned man wholly againe vnto his creator and these haue their faults daily corrected become good proficients in the schoole of Christ and therefore one day shall celebrate the happie day of their commencing where euerie one shall be made an absolute Doctor free of all professions not to teach but read a continuall lecture of the praise of God to rauish his heart with ioy Obs Gods iustice is able to place all sinne in his order and ranke that so it may be easily seene and iudged of all men If I came into a roome and faw al the plate set forth to the view euery dish on the table in his due place all the furniture for the chamber in answerable proportion and euery guest in his due order and place set downe to meat I could easily iudge of the excellencie of the feast So surely the wicked alas they must expect no feast whē God shal haue mustered vp all their sinnes and ranked them vnder their seuerall heads according to his law and Gospel shall be able sufficiently to iudge what they haue done amisse to the great disquiet of their soules First therefore they shall see their apostacie from God that kept them from pleasing of him and made them displease him continually from this will the Lord descend to let him see the transgression in this apostacie with the propagation of it to all posteritie he will shewe him that the trangression in eating of the forbidden fruite was an offence of an exceeding great maiestie because it was a sacrament of the couenant of loue betwixt God the creator and man his creature and God forbad him as he would loue him not to eate thereof The loue on Gods part was extraordinarie because man being by nature changeable had this sacrament as a seale of his constant estate of goodnes and therefore was it called the tree of the knowledge of good Again on mans part it was required that he should loue constantly or if he should leaue to serue the Lord then was affured vnto him by the same sacrament vnder Gods broad seale his change from good to euill therfore was it also called the tree of the knowledge of euil From this trāsgression wil the Lord lead him by the hand to take notice of the causes and the effects that followed vpon those causes In the causes he shall vnderstand that one sort were blameable an other holy good the blameable causes both principall and instrumentall principall the deuill which through pride against God and malice against man became liars and murtherers of man by bringing him into sinne Man the second principall cause by his free receiuing of the deuills temptation and hearkning thereunto contrary to the commandement of god when he might haue resisted the same became a ioynt rebell with the deuill The instrumentall causes first the serpent the instrument of the deuill abused to the seducing of the woman the second instrument was the woman deceiued of the deuill by the serpent became an instrument to deceiue man Then shall he be brought to the vnblameable cause to wit the law and commandement of God for had not this bin their had bin no sinne as the Apostle saies therefore the law which in it self is the sauour of life vnto life through the default of man became the sauour of death vnto death that most iustly for as an earthen pitcher dashed by the hand against a stone wall is truely broken of the wall yet no fault in the wall but in the hand that threwe it against the wall contrarie to the command of his superiour so man like this earthen pitcher beeing dashed by the deuill his owne free will the serpent and the woman vpon the lawe of God and so broken in peices is no fault in the law but theirs that dashed him against the law Therefore the lawe is no faultie cause but a iust and holy cause of mans fall and as the law did it so God did it Now the lawe was no bare permitting cause or a forsaking cause but a working cause euen in that fall of man Who sees not the wall to haue an hand in the breaking of the pitcher and therefore it is idle to say that the Lord was but only a looker on gaue man leaue to transgresse or did forsake him in the act for all these are false therefore that which he did he was able to doe that which he was able to doe he decreed vnto his owne glorie and so it seemed good vnto his wisedome and therefore might absolutely will that as good and iust But God committeth no sinne true as he did all this you see there was no fault for what fault was there in the wal that brake the pitcher what fault is there in the water that drownes a man if he cast himselfe into it in the fire if it burne him surely none therefore that which God did was iust and holy but that which man did was a hainous sinne For God made them the fountaines and beginnings of their owne actions because they were indued with free will to doe well that thereby they might deserue both praise and price I meane ratione pacti non absolutè meriti of bargaine and not of simple merit for that which the law would haue giuen them that we may say was iustly deserued and on the contrarie by paritie of consequence for ill doing they deserued both dispraise and punishment If then you say God might will sinne and not will it which is to defend contradictions in his wil very true is the antecedent God did will and not will yet the consequent is false for contradictions must be of the same thing in the same respect I may say Appius est coecus non est coecus Appius is blind and not blind which are no contradictions for they are not ad idem there is not the same thing affirmed and denied but diuers he is blind in bodie but not in soule so of the Lord that which he doth in sinne he wills because so sinne hath a respect of good and he wills it iustly but that which man doth in sinne he willeth not but is sore displeased with it Thus when the Lord hath let many see their transgressions he will carie them on a long vnto the effects that flowe from these causes as the streames from the fountaine and these are in number three blame guilt and punishment blame the fault of his action in breaking Gods lawe guilt whereby hee is tyed to vndergoe his punishment and punishment which is the iust anger of God
'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