men neither are they plagued with them but pride is as a chaine vnto them and crueltie couereth them as a garment What then can be answered for God surely still the consequence is not good bruit beasts may goe to the slaughterhouse without all baiting and it were questionlesse the part of a mad man to disturbe them that goe as heart would wish neither would the deuill for a thousand worlds that these men should once be disquieted to turn back againe and therefore yet you sticke in the question What then will you answer to an argument drawne from their life their eyes stand out with fatnesse they haue more then heart can wish they haue their tongues at libertie power to oppresse boast of it and yet presume thēy shall not be controlled for they dare speake against heauen and suffer their tongues to walke thorough the earth therefore God neither doth neither can he do any good to Israel Let Moses come to Pharaoh with let my people goe he shall be answered not as the deuills answered the Exorcists Act. 19.15 Iesus we acknowledge and Paul we knowe but who are yee It had been well if he had but said Aaron and Moses God I acknowledge and his p eople I know but who are yee that are so impudent with your king this is not his voice but who is God and Exod. 10.10 Let the Lord so bee with you as I will let you goe and your children behold for euill is before your face Here is blasphemie and execration of Gods people he imagines euill against them the Lord shall not preuent it and he desires that the Lord had no better affection to them then he was minded to let them goe What shall be answered to this proud argument that brings all into it they haue the controlment of heauen and earth and therefore how shall the Lord be good to Israel Well O flesh yet is God good to Israel this is but a small matter for neither heauen nor earth are in their hands it is an easie matter to turne their owne swords into their owne bowels for they haue fedde indeede but it is become a surfet and therefore if presently they be not like oxen knocked in the head they will pine away and neither God nor man shall haue profit by them they haue been licentious but soone may they be cooled they haue spoken wickedly of their oppression but a small matter will grauell them and bring them vnto an non plus they haue presumed but soone may they despaire they haue set their mouths against heauen but suddenly while they are about their mischiefe there may shine a most fearefull light yea lightning and thunder from heauen strike them to the ground make euerie ioynt breake a sunder the whole bodie tremble and the heart astonied neither shall they heare any voice from heauen Send for Ananias to put his hands vpon them that they may recouer their sight and haue their hearts comforted yet shall they heare a voyce from heauen Why haue you persecuted me it is hard for you to kicke against my prickes I will make your consciences pricke you to the death the sting shall neuer out of it there shall not be a Moses nor an Aaron to pray for you though you confesse with Pharaoh we haue sinned the Lord is righteous but I and my people are wicked Surely the spirit of God is strong my owne testimonie is answered the death and life of the wicked cannot euince the cause therefore I bring a third sort of reasons euen from the godly themselues v. 10. his people turne hither for waters of a full cup are wrung out to them Hence euen they say how doth God knowe it or is there knowledge in the most high wee dare boldly say the wicked prosper and increase in riches we haue clensed our hearts in vaine and washed our hands in innocencie to no purpose for daily haue we beene punished and chastened euery morning What may be said to this argument surely the testimonie of my brethren doth presse mee sore that they should bee so discouraged yet I hope when they shall haue considered my arguments propounded for the defence of their cause they shall recant their errour and say If I iudge thus behold the generation of thy children are vp against mee I haue therfore trespassed the reason was because I thought to finde out the discourse by my naturall reason but I confesse it was too painefull for mee therefore O Spirit the comforter of thy Church let me heare the arguments that will beare waight in the ballance of Gods sanctuarie First therefore I will begin with an artificiall argument which all men may gather out of the workes of God euen of his iustice They are set in slipperie places they stand but vpon the yee and therefore God may soone cast them into desolation which all the world may see to be done for how suddenly are they destroyed perished and horribly consumed all is but a dreame of their prosperitie but when I am awaked to see it and they to feele it then shall I consider my heauenly felicitie contemne all their vaine pompe and know assuredly that God makes all their image to be despised therefore I ingeniously confesse that the vexing of my heart and the pricking in my reines was because I was too foolish euen as a beast before God yet was I happie in all this for by faith I was alwaies with God and that my faith might not fall he hath holden me by his right hand Secondly for my selfe I haue taken this arguemnt that God will guide mee by his counsell and afterward receiue me to his glorie Thirdly I dare appeale vnto mine owne soule from both these arguments vnto a third whom haue I in heauen but God and I haue desired none in earth before him Fourthly I drawe an arguments from mine owne weakenesse and the daily experience I haue had of Gods goodnesse my flesh faileth and my heart also but God is the strength of mine heart and my portion for euer Therefore now I come to the determination of the question and thus I determine it for the wicked Loe they that withdrawe themselues from God shall perish thou destroyest all them that goe a whoring from thee and for my selfe I haue found that the deepest disputations doe alwaies bring forth the best conclusions and safest determinations therefore thus I resolue That as for me it is good for mee to drawe neere to God therefore I haue put my trust in the Lord God that I may declare all his works See but one place more Psal 77. When I entred the consideration of the dayes of olde and the yeares of auncient time called to remembrance my song of thankesginug in the night which vsually I sung in my prosperitie and now thinking vpon God am troubled and when I pray my spirit is full of auguish Thou keepest myne eies awaking all the long night it is time therefore to commune
and were fully determined to cast himselfe downe yet among many passages onely one is open and at that he casts himselfe headlong now why he fell rather this way then another is because the rest were stopped yet he alone is guiltie of his owne death â— Sam. 16.10 Shemei is said of Dauid to curse because God commanded yet did God neither inwardly nor outwardly fill his heart with malice onely Dauid respects the time that God rather suffered it at this time to breake forth then at any other because now Dauid was in extremitie and fit for him to be humbled seeing that Shemei durst not so much as open his mouth all the time of Dauids prosperitie Iob 1.21 Iob was robbed by wicked men yet he confesseth that God hath taken because he directed that for his triall and patience The Iewes crucified Christ yet was it the determinate counseil of God turning their wickednesse and furious malice Acts. 2.23 to the effecting of his owne purposes III. Part answering the places of Scripture that are brought to prooue God the author of sinne Obiect God decreed the selling of Ioseph into Egypt Gen. 45.8 Christ was crucified of the Iewes according to Gods decree Act 2.23 and 4.28 Ans To decree any thing hath a speciall consideration of the end now Gods ende in both these were exceeding good first Ioseph for a temporall deliuerance in the time of famine Christ for a spirituall in the time of sinne for the sinne of their actions God did onely permit and wrought it as before hath bin shewed Obiect 2. Prou. 16.4 Rom. 9.17.26 he that creates and stirres vp men to sinne must needes be the author of sinne Ans God determines the end of all mens sinning that he himselfe will be no cause but leaues man to himselfe yet so as he will limit direct and punish whatsoeuer he shall doe amisse Obiect 3. 1. Sam. 24.1 2. Sam. 16.10 2. Kin. 22.20 11.37 12.15.24 2. King 10.30 Iob. 1.21 Esa 10. v. 5.15 13.17 Ier. 51.1 Ezech. 12.13 Psal 105.25 Matth. 6.13 where God is said to impell men to sinne and vse them as instruments to produce sinfull actions Answ It is one thing to incline the wil an other thing to make the will euill and so to incline it that it is not to sinne but to iudgement and punishment The Iudge inclines the executioner to put away the malefactor but if he doe it of priuate malice it is his owne sinne Shemei sinned in his priuate malice yet Dauid acknowledged Gods secret iudgement There be three things in the workes of wicked men 1. motion secondly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inordination of that motion and Gods hidden iudgement the first the last are Gods by dispensation the second by permission not bare and naked but first in denyall of grace secondly permitting Sathan to worke vpon them thirdly by occasion of some good permitting their euill disposition to abuse it but to incline perswade or impell the will to euill before it haue any thought or inclination is a hellish blasphemie the will beeing euill is driuen like a charet of the deuil and runnes apace and the Lord in iust iudgement blowes vpon it and in their running runnes them headlong into hell fire Obiect 4. Exod. 4.21 Deut. 2.30 1. King 12.15 Iob 12.16.24 Isa 19.14 and 63.17 Ier. 20.7 Ioh. 12.39 Rom. 1.24.26.28 Rom. 9.18 2. Thess 2.11 God is said to harden the heart and blind the eyes Ans God doth this by substraction and deniall of that grace which should lighten the vnderstanding and soften and mollifie the hearts of men this substraction is to be vnderstood of that grace which God might iustly hold from man secondly men beeing hardned in their sinnes and blinded in their minds doe still in crease their hardnes by fighting against God and his law as you haue heard before Obiect 5. 2. Sam. 12.11 Luk. 2.34 Rom. 9.33 Esa 8.14 Ese 18.16 45.7 Amos 3.6 God in all these places is said to doe euill Ans Here is to bee vnderstood the euill of punishment which is an act of Gods most pure and vnblameable iustice Here likewise in fewe words may we cleare Calvine and other of our orthodoxall writers from Bellarmines calumniations Caluin and the rest seeme to digest all their iudgement in these fewe positions concerning Gods simple determination of man First what he meant to bestowe vpon him to wit so much perfection that both in dutie hee ought and in respect of ability he might if he would haue continued in his integritie and therefore his creation was his happinesse and there was found no necessitie why he should fall into miserie this is the first The second is what hee meant to denie vnto him to wit that free confirmation of his estate without which God saw he would not continue but most certainely fal away from God his creator now if God had bestowed this vpon him then had there beene no way for eating and dying for then would God haue kept away the deuil confirmed his wil put that feare into his heart whereby he should neuer haue departed from him And that this is the truth we may see it by comparing of our estate in innocencie and in grace in the estate of innocencie God made with man the couenant of workes and so tyed man vnto himselfe by the bond of loue Loue the bond in creation which he left in mans nature man brake this bond hence came in religion properly so called Faith in redemption a tying of man againe in a second couenant not of workes but of faith now if this bond were no surer then the former it should argue God of the want of wisdom therefore God giuing man this second bond meant to tie him more infallibly vnto himselfe this feare beeing put into his heart shall make him neuer depart from God Thus then the Lord intended to denie man such a confirmed estate as now he hath obtained in Christ Thirdly that God did foreknowe most certainely In things possâ—ble but not to be done there is a bare prescience but 〈◊〉 things possible and to be doâ—â— both prescieâ—â—â— and purpose what would fall out vpon the bestowing of such benefits onely the denying of others namely sinne and Apostasie neither was this in their indgement a prescience presupposing no purpose nor decree for then would not God so haue bestowed and denied except according to that proportion he had intended a further end in man For I would aske this question Why did God bestowe so much as was sufficient to set him in state of happines and denie him that which should haue confirmed him in the same except he intended a further ende by his fall consider well the ends of man and we must now vpon the euent be constrained to graunt a further ende then either Papists or Lutherans do professe For I constantly affirme Man hath a more generall end then that of
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
my selfe in this point for we can not giue too much to Christ and surely we haue giuen no more then the iustice of God required And here by the way I would haue a common speech amended That one droppe of blood was sufficient for the whole world Alas then why did God in iustice draw from Christ more then neede My doctrine is most firme and sure that God is equall in iustice and mercie see but the proportion man finite sinned finitely but finite sinnes beeing against infinite God did violate infinite iustice and so an infinite violation Christ as man suffered finitely but finite passions were from a Mediator that is infinite and so were of an infinite merit finite sinnes finite passions infinite iustice infinite merits 2. Vse is to reprehend the fond dreames of the world that when the Minister inquires how they meane to be saued they will answer by their good meanings Why but is not God offended by your sinnes Yes but he will haue mercie for he is a good God and meanes to damne none Alas these damne themselues while they thus damne Gods iustice for to tell them of Christ to make iustice and mercie meete is but to tell them an idle tale and therefore they will haue all by their good meanings and Gods mercies but except their meanings will answer Gods iustice they are sure to goe to hell for all this vaine perswasion of mercie 3. Vse correction of a secret fault in Gods Israel that presume too much of Gods mercie and are ouer much indulgent to themselues Gal. 4. He is an enemie that telleth vs an vntoothsome truth much lingring and listening after the voice of the charmer stoppes the eare and flatterie neuer wants welcome while selfe-loue is at home this hath more of the serpent to beguile then we to beware It is not the Temple of the Lord for the Lord is iust in the middest of it Zeph. 3. it is not we are his people or any vaine title that can make vp the breaches betwixt God and our soules the iustice of God is no trifling matter his eyes cannot be bleered with our small gifts nothing can doe it but the pretious blood of Christ Iesus which is God and man that so both God and man might be brought together therefore be sure that as the Lord will doe no iniquitie so he wil haue vs to doe no iniquitie If we commit our sinnes in the night or vnder any pretence or false couerings be sure the Lord will bring his iudgement to light euery morning and therefore let vs be ashamed of sinning 2. Generall vse is instruction branched into two specialls First an admonition to the wicked that they looke vnto themselues for Gods much silence and their many sinnes will fill vp a great measure of wrath which the Lord in his iustice must needes powre vpon them The second speciall vse is a direction of a Christian to carrie himselfe before God as a sonne and a seruant because God is equally a father and a master a father of compassion but a master that will haue his owne Therefore let God haue the feare and the honour both of his iustice and mercie 3. Generall vse is consolation which hath two branches First in aduersitie Is God equall in iustice and mercie then fret not at the prosperitie of the wicked or be cast downe for the aduersitie that they bring vpon thee for God is iust therefore will hee reuenge thy cause and bring all the wicked to nought Secondly in prosperitie take heed of pride for as I am 1.9 10. counselleth that the poore brother of low degree must reioyce that hee is exalted so likewise the rich brother which is exalted in this that he is made lowe as well by Gods iustice as exalted by his mercie otherwise shall he perish as the grasse flower of the field so that the best consolation in prosperitie is humilitie because thereby our hearts are kept from for getting Gods iustice and making him all mercy Observ 2. It is most certaine that the Lord will reprooue sin Gods nature for it is a necessarie truth I am silent but most surely I wil reprooue Reasons First Gods nature which is truth it selfe and therefore shall God say and not doe assuredly the one shal prooue as good as the other looke then to thy selfe that sinnest securely Secondly the nature of sinne Nature of sin which cannot be without punishment Good of church and common-wealth for the soule that sinnes shall die Thirdly the good of the Church and common wealth which could not stand without Gods reproouing for except God did cut off and restraine offenders by his iustice we should haue men liue together worse then bruit beasts lyons wolues and tygers And in the Church they would become deuills incarnate to make hauocke of Gods people if God had not mette with Hammon what had become of poore Mordecay and of all Israel Vse 1. for reprehension 1. Confutation of the wicked which say Tush God sees not he cares not for our doings he is silent and therefore like vs all things goe alike we suffer no change all is peace let the minister threaten what he will But be you sure that thus forget God that he will reprooue and teare you in peices that others may consider it and be afraid The 2. vse is correction of Gods children that they dally not with the least sinne neither put off their repentance for an houre for be sure that the Lord will reprooue and that suddenly this then must make vs looke for our masters comming Vse 2. for instruction First it is an admonition to the wicked that they breake off their sinnefull wayes against the Lord for as fure as they liue the Lord is comming with his angels in a flaming fire to render vengeance to all that know not God nor obey the Gospel of our Lord Iesus 2. Thess 1.8 if want of obedience will doe this what shall become of their rebellions for the former they shall be punished from the presence of God the holy angels and all Saints with sire that cannot be extinguished therefore this added shall kindle a fire to burne to the very bottome of hell Secondly a direction to Gods children that they alwaies prepare for the comming of the Iudge to iudgement Vse 3. for consolation First to all that are afflicted that the Lord will not forget their troubles and let their enemies goe vnreprooued Secondly to all that are at ease in Sion and yet can mourne for the afflictions of Ioseph a sure testimonie of their consolation with Ioseph when the King of Kings shall come to loose him and reprooue euen kings for his sake Touch not mine Anointed nor doe my Prophets no harme Therefore as they haue bin touched and harmed so God will touch the wicked and vexe them in his sore displeasure Observ 3. from the distinction of the parts The Lord hath the daies of his visitations there
that he would die as Christ did and rise the third day therefore deluding the people with a ramme which they beheaded in stead of Simon and hauing caried it forth and buried it Simon himselfe appeares againe the third day yet see I pray you this Simon will bee baptized as well as the rest and make a shew of beleeuing continue with Philip wondring at the signes and miracles which were done yet when they were to be confirmed by Peter and Iohn and by laying on of hands the holy Ghost to be receiued he would bestow money that he might haue that for the perfection of his art but now for all his baptisme and beleeuing he is found out of Peter to bee in the gall of bitternesse and the bond of iniquitie and all that hee prayeth for is onely that the iudgements might not light on him And I would to God that these persons would but bee so much touched that they would feare Gods iudgements for these sinnes Historie is plaine for it A woman in Italie hauing sore eies and could by no meanes be eased of the paine was perswaded that a Priest could doe it for her therefore comming vnto him intreating with a great reward in her hands the Priest against his skill writ her a paper to be hanged about her neck wishing her no good but all mischiefe yet she taking the paper and following his rule was presently cured of her eyes yet when a yeare was expired she would needs haue the paper read wherein were written these words Diabolus eruat oculos tuos foramina stercoribus impleat which when shee vnderstood burnes the paper for anger and presently her eyes were in as ill case as euer before Hemingius reading the Logicke lecture in the schooles and beeing disposed to make merrie with his auditors in iesting manner told them that if any man should say these two verses ouer one sicke of the feuer it would presently leaue them The verses were vsed of antient Logitians for the figures of a Syllogisme Fecana Cage Daphenes Gebare Gedaco Gebali stant sed non stant Phebas Hecas Hedas One in the companie more simple then the rest tried his words and the euent followed for the space of a yeere before it was knowne insomuch that he was famous for his art But as soone as Hemingius knew the matter and had preached against it all his practise came vnto an ende shewing that the deuill will worke no longer then men serue him ignorantly and therefore if the effect follow no wonder for the parties that doe these things and the persons that seeke vnto them are ignorant and blinded people such as haue no true feare of God for euery one that seareth God speaketh against them nay they speake against themselues for tell mee I pray you how many of these vse to blesse themselues children and family by earnest praier vnto God tell me how many of them haue Bibles in their houses and godly exercises surely they may professe what they will for beasts but they proclaime themselues to be worse then bruit beasts Is there neuer a man of God able to pray as well as they hath God giuen them a greater measure of his spirit then he hath done to any other If this be so commendable why send they not to the minister before these wretches to intreat him to pray for their cattell but alas no maruell if the world be deluded when they will not intertaine the truth of God in the loue of the truth For it were strange to consider how persons beeing galled did euen gnash against these declarations that they should be taught by any young headed boy Well let them know that they haue euery mothers sonne of them made anvnknowne conclusion against themselues for except they repent I tell them as much in writing as I haue done in speaking that they cannot be saued 2. Reason Carnall wisedome is the high conceit men haue of their owne wisdome Rom. 1.22 When they professed themselues to be wise they became starke fooles Pharaoh Exod. 1. come let vs worke wisely and what is that I pray you 1. burdens 2. tyrannie 3. secret murther by the midwiues 4. Wickednes hunts the wicked to his destruction open drowning by all his people and what became of all this wisdome drowning indeed of Pharaoh and all his host in the redde sea What became of Ahitophels wise counsell surely the hanging of himselfe Therfore letall such foxes as Herod was know for a certentie that Gods children shall walke to day and to morrow and for euer most safely for they haue bin simple to denie their owne wisdome yet happie are they for they haue found a better that shall neuer deceiue them Reas 3. is their practise Euill practise they thinke all is well that begins well they neuer respect the ende but runne along with the present satisfaction of their hearts and therfore they are bold to say we shall neuer be mooued Thus promising faire things vnto to them selues A present misery is better then a future mercy to the wicked they make a conclusion more bitter then death before they haue liued halfe their dayes to an end It is the godly man that sees the sword come and hideth himselfe when wicked men are so blinded with the glistering shewes of this world that they can not behold the glittering appearance of Gods armour comming into the field to fight against them 1. Vse is reprehension first the confutation of the wicked that build vpon false grounds and laie sandie foundations of all their hopes and therefore shall it perish as the house of the spider when the Lord shall come with the besome of his wrath and fetch them down out of their kings palaces Secondly correction of the godly that often thinke the wicked haue built thēselues so strongly that there is no way to bring them downe Israel in Egypt is out of heart and the Lord cannot haue the hearing because of the anguish of their hearts yet if with Moses they will be but still a little they shall see the saluation of the Lord. 2. Vse is instruction first an admonition to the wicked that they cry not with Diues soule take thy rest for thou art rich enough for manie yeares Take heed the conclusion is otherwise then he tooke it to be for it is this night thou foole shall thy soule be taken from thee and then whose goods shall these be Secondly a direction to the godly that they make right steps vnto their feete 3. Vse is consolation first in prosperitie to see the fetches of the deuill to perswade vs that there can be no change let vs not reioyce in this but because our names are written in the booke of life A sorrowfull beginning with a ioyfull ending is more sweete then a paradise of pleasure with hell hereafter Secondly in all trouble this may afford consolation because by afflictions we are made more wise vnto
wicked men pay all to the deuill nothing to God and therefore because they will be thus debt-bound to the flesh to liue after it they shall be sure to die Reas Comparison with others 3. is comparison with others First wicked and profane which are extraordinarily beastly these men oftentime liue a faire life and die a quiet death and therefore if God loued them a little in both these then surely must I needs be loued of God much more Againe with the godly they are a companie of precise persons men of melancholy dispositions at peace with no men cannot liue quietly at home but they must abroad to heare sermons and yet for all this I sit still at home content with that which God sends and am as wel esteemed of my neighbours as they and why then should not I be in the fauour of God as well as they Thus dealing with their owne soules they are farre gone in a conceit that God is like vnto them and loues them most dearely therefore are sure to die in it 1. Vse reprehension first confutation of the wicked that they are of an other kind of stampe then they dreame of they conceit heauen and happines when indeede they are but one steppe from hell 2. Correction of the godly that if they trust for any fauour at the hands of wicked men they shall be deceiued for it is impossible they should doe them good except the Lord worke it out of them for they are forlorne creatures and forsaken of God 2. Vse instruction First admonition to the wicked that they bragge not too much of their prosperitie in so high a conceit of all is well with them 2. A direction to the godly to conceiue best of themselues when they haue learned the greatest humilitie to confesse that they are but dust and ashes and lesse then the least of Gods mercies This will make them mount vpon Eagles wings vnto the kingdome of heauen and the throne of glorie 3. Vse consolation First in our exaltation when we shall consider what a difference there is betwixt the true loue of God shed abroad in our hearts and that vaine conceit that we had of it in our owne thoughts Paul thought he did well and that it was an acceptable sacrifice vnto God to shed the blood of the poore Christians he was zealous for the law and surely he had no small conceit of Gods loue toward him But when the Lord had appeared vnto him and told him of his seruice he becomes of an other minde and triumphs in nothing but in Christ crucified and that with an execration God forbid now he sees the world crucified vnto himselfe and himselfe vnto the world 2. This obseruation may vouchsafe comfort in affliction that therefore the Lord doth afflict vs that we may not trust too much to our selues but truly resort vnto him that will denie vs no comfort Reason for all opinions Obs 6. No opinion so absurd but men wil haue some appearance of reason for it That God is like man is a conceit vaine enough and full of absurditie yet the hypocrite hath his reason for it because God is silent This point is cleare in all kinds of errors Atheisme which for breuitie I refer to foure heads Atheisme Idolatrie heresie prophannes Atheisme a strange opinion euen against reason it selfe and the crie of the whole world which cannot but make God the first and the last For if there be any beeing which cannot be denied then must it needs be either the first beeing or a beeing from the first for to say that there are two first beeings is false seeing that two doth alwaies presuppose one but one doth not alwaies presuppose two one may be without two but two cannot be without one therefore euery beeing wil say that God is this first that God is this one Secondly euery creature is for some next ende as all things are for man now for what next ende is man surely for God or else he is good for nothing A stately building can not be except some man haue his hand in it though I can see neuer a man about it This stately palace of the world could not be except God had shewed his power in it although wee cannot see his presence according to his essence yet see how Atheisme preuailes 1. Of God there is no cause aboue nature or fortune for into these two may all things be resolued as the first principles and therefore there is no God Tush God sees not neither is there any knowledge in the most high 2. Of creation Atheisme of his works first of creation that could not be because the Lord had no workemen to helpe him no instruments to worke by nor any matter to worke from 3. Of prouidence Againe no prouidence because bonis malè malis benè Neither any last iudgement 4. Of last iudgement because all things come a like since the fathers Neither haue we these generall Atheists alone Partiall Atheisme but also many partiall Athiests denying of his particular prouidence ouer all creatures â— Of speciall prouâ—â—ence in all creatures It is too base for the Lord to take care for smal creatures and actions of small moment because he sits like a king and therefore iudgeth the great matters of the world â— In sinne and the rest he puts ouer to angels and men nature and fortune Againe those that denie the prouidence of God ouer sinne saying hee hath a bare knowledge of it as though there were any prouidence which did not containe in it knowledge and care and they are not without reason for it God is not the author of sinne a good reason if it were not mis-applied Againe the Aramites the 1. of King 20. v. 23. 3. Of Gods vbiquitie will fight no more with Israel in the mountaines because their Gods are the Gods of the mountaines and therefore they ouercome vs but let vs fight against them in the plaine and doubtlesse wee shall ouercome them Here is an vndoubted argument that God is not euery where and therefore they might as well haue said no where Beside 2. Of his special and extraâ—â—dinary prâ—â—idence we haue more secret Atheist as some physitians which when God shewes his extraordinarie prouidence in preseruing some without food for many yeares will shew how this may be done by the losse of stomack liuer and the rest of the instruments which serue for nutrition and they further adde for the preuenting of the death of the bodie that these parts are turned in salinam substantiam which saltie substance is so farre from corrupting the body that it preserues it now for the continuance of life they adde further that the braine heart and lungs being in their naturall force giue life sence and motion by reason that breathing is from without as well as from within whereby the lungs are preserued and that the spirits vitall and animall are
temple which thing the Prophet graunteth yet makes this exception that he is a iust Lord in the middest thereof and will doe no iniquitie for their sakes therefore the Lord doth punish grauissimè iustissimè certissimè most grieuously because of the greatnes of sinne most iustly because of the holinesse of his law most certainly because of the truth of his iudgement But it will be obiected Wicked men prosper wicked men flourish The answer is easie First it is but short Psal 37.35 36. I haue seene the wicked strong and spreading himselfe like a greene bay treee yet I passed away and loe he was gone and I sought him but hee could not be found Secondly they are punished in their consciences with deadly securitie while they liue in thier prosperitie Thirdly the more they liue in delight the greater is their punishment for that feedes them fat for the day of the Lord. Secondly it may be obiected that hee which is summè misericors debet remittere aliquid de suo iure he that is most mercifull must remit some thing of his right or els shall wee verifie that of the Lord which we speake of oppressions summum ius summa iniuria the vttermost right is the vttermost wrong and therefore if it be the commendation of a man to forgiue iniuries and the glorie of the King to passe by offences shal we not thinke that the Lord hath greater libertie to dispense with his iustice and pardon offences without satisfaction I answer mercy and iustice are in God in the highest degree and therefore equall as beeing God himselfe yet may they be intended or remitted appeare more or lesse in his creatures Secondly the Lord hath iust reason with himselfe of the shewing of his mercie and iustice yet this may we boldly say that the Lord can not pardon any sinne without the satisfaction of his iustice because iustice in God is fater an other manner in him then any other creature for in him it is his essence and therefore to denie his iustice were to denie himselfe The point then beeing cleared these may be the reasons 1. Reas First from the perfection of his nature for Integritie is that which consists of all complements and can admit of nothing neither in the excesse nor in the defect 2. Reas The rule of his wisdome which admits no exception but containes in it the conditions of a most absolute and necessarie truth A law more vnalterable then the laws of the Medes and Persians 3. Reas Because he will be iudge of the whole world and therefore must needes be intire and iust in all actions 1. Vse reprehension first of the wicked that dreame of all mercie and thinke with the hypocrite that God is nothing but silence yet let them know that it is impossible for God to crosse his nature and therfore must they needes feele the hand of his iustice Secondly a correction of the godly which by reason of some priuiledges abuse their christian libertie surely if we be not the seruants of sinne we must be the seruants of righteousnes and not our owne masters 2. Vse instruction First admonition to the wicked that they put not too much on Gods skore because the Lord will prooue a hard master and be sure to aske his owne Secondly a direction to the godly first To passe their time in feare for that is the vse that Peter makes of it 1. Pet. 1.17 And if ye call him father which without respect of persons iudgeth according to euery mans worke passe the time of your dwelling here in feare 2. Chron. 19.7 Wherefore now let the feare of the Lord be vpon you take heede and doe it for there is no iniquitie with the Lord our God neither respect of persons nor receiuing of reward Secondly confession of the Lords righteousnes Nehem. 9.33 Surely thou art iust in all that is come vpon vs for thou hast dealt truly but we haue done wickedly Dan. 9.7 O Lord righteousnesse belongeth vnto thee and vnto vs open shame as appeareth this day vnto euery man of Iudah and to the inhabitants of Ierusalem yea vnto all Israel both neare and farre off through all the countries whether thou hast driuen them because of their offences that they haue committed against thee Therefore v. 14. Hath the Lord made readie the plague and brought it vpon vs for the Lord our God is righteous in all his workes which he doth for we would not heare his voice Psal 119.137 Righteous art thou O Lord and iust are all thy iudgements An admirable disputation is laid downe in the 9. of Iob the question is this Whether any man compared with God may be iustified The first argument is drawne from the confession of all mouthes that they shall not be able to answer him one thing of a thousand The second argument is drawne from his wisdome and power Neuer any beeing fierce against God hath prospered The third argument is an induction of particular examples drawne from the mountaines ouerturned in his wrath and yet they feele it not the displacing of the earth that the very pillars thereof doe shake the staying of the Sunne from his rising the closing vp the starres as vnder a signet the spreading of the heauens the walking on the sea the making of Arcturus Orion the Pleiades and the climates of the South he doth great things and snsearchable yea maruelous things without number so that he may passe by and no man perceiue him take the pray and no man restore it Thus doth the Lord not withdraw his anger and the most mightie helps stoope vnder him Hence ariseth these confessions v. 15. to the ende Though I were iust yet could I not answer onely this would I doe make supplications to my iudge if I speake of strength he alone is strong if I speake of iudgement he alone shall plead if I would iustifie my selfe mine owne mouth should condemne me thus goes Iob along in confessions vnto the 34. v. where he shewes the way to bring in his confidence Let him take away his rodde from me and let not his feare astonish me then will I speake and feare him not but because I am not so I hold me still Thus from arguments God brings forth these confessions and these confessions doe better quiet the soule then arguments against the Lord. Vse 3. Consolation to all those that labour for sinceritie and striue to serue the Lord with willing and perfect mindes for vnto all those that dispose their waies in this sort shall bee shewed the saluation of God Sect. 3. Of Gods equitie Obser 3. Is the equitie of God without all contradiction the Lord iudgeth not vpon malice or suspitions as though hee hated the person of the hypocrite or suspected him for some notorious crimes but tells him plainely his conscience iudging with the Lord that these things are done alreadie committed and therefore no cause to complaine of the Iudge Thus the Lord dealt with our first
thee from thy griefe and make thee exceeding glad and expect patiently and doubt not but thy words shall come to passe For first thou prophesied to Israel a long time and they haue profited nothing this could not but vexe thee exceedingly now I haue but sent thee three daies into the citie of Nineueh the chiefe citie of the Assyrians all of them are the heathen that neuer heard tell of my name without my Christ aliens from the common-wealth of Israel strangers from the couenants of promise and had no hope and were without God in the world yet thou sees what a wonderfull effect it hath wrought in Nineueh the King is off his throne hath laide his robe from him couered himselfe with sackcloth and sits in the ashes further he makes proclamation for a generall fast of man and beast all to crie mightily vnto God turne from their wickednes with this perswasion that the Lord would repent turne from his fierce wrath that so they might not perish Oh happie Ionah that it pleased God to let thee see this glorious worke of thy ministerie surely thou may well be glad vnder the gourd to sing Psalmes vnto the Lord for such a deliuerance and if the Angels in heauen be so ioyfull for one sinner how mightest thou triumph for such a multitude as the whole citie of Niniueh wherein were sixescore thousandinfants that could not discerne betwixt the right hand or the left Or if thou had been mooued toward thine owne countri-men haue made as much hast as the woman of Samaria did vnto her neighbours to tell them she had found the Messias so might thou haue done vnto Israel O Israel I pray you runne with me to Nineuch and see the strāgest wonder that euer was done a whole city for three dayes preaching repenting in sackcloth and ashes But alas Ionah thou art of an other temper thou hast made thee a booth and art set vnder the shadow of it to see what may be done to the city Alas wouldst thou with Nero laugh to see all the city on fire hast thou neuer a sparke of old father Abrahams spirit in thee this citie is farre better then Sodome and Gomorrha yet thou knowest how vehemently Abraham pleaded for them Nay alas thou should haue been like good Samuel 1. Sam. 12. Oh Nineueh whose oxe haue I taken or whose asse haue I taken or whom haue I hurt or of whose hand haue I recieued any bribe to blind mine eyes therewith Surely I haue pleaded against you as the embassador of the Lord and his whole counsell haue I reuealed If yee will therefore feare the Lord and serue him and heare his voice and not disobey the word of the Lord both you and the King that raigneth ouer you shall follow the Lord your God but if ye will not obey the voice of the Lord but disobey the Lords mouth then shall the hand of the Lord bee vpon you and on your fathers Moreouer God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good right way Feare the Lord serue him in the truth with all your hearts consider how great things he hath done for you but if ye doe wickedly ye shall perish both yee and your king Surely Ionah if this had beene thy conclusion thou shouldst haue seene the Lord fully haue satisfied thy prophecy for this was but a formall humiliation and therefore fortie yeares after the Lord destroyed them according to thy word therefore Ionah obserue that God hath as well prepared a worme to smite thy gourd and make it wither by the sunne as hee made it growe by the same and by the same sunne and a feruent East-wind make thee faint and wish to die neither hast thou any cause to bee angry for thou neuer labouredst for these mercies and therefore what hast thou to doe to grieue at my mercies vnto Nineueh I bad thee reprooue them and surely what I commanded shall be done for Nineueh shall be reprooued And therefore all faithfull labourers of the Lord sticke to your callings and let the Lord blesse and curse when it shall please him Reas 1. From the perfection of Gods nature that can no way runne into any excesse or come short in any defect therefore die and liue shal be sure to follow the breaking or keeping of his lawe therefore vindicatiue iustice is as necessarie as remuneratiue Reas 2. From the nature of distributiue iustice which is suum cuique tribuere giue euerie man his owne How should wicked men be rewarded for their euil deeds if the Lord were not a God of vengeance Plato could dispute thus for God bonis malè malis benè if it fall well with the wicked and euill with the good then surely there must bee another world for torment For there is a God and if a God then he is iust if he be iust then must he needs doe iustly if iustly then shal not the wicked goe vnpunished or the iust vnrewarded Therefore that iustice may stand in his proportion if the wicked haue the best where the best is not and the iust haue the worst where the worst is not then shal the wicked to answer iustice haue the worst where the best is not nay no good thing at all and the iust haue againe the best where the worst is not nay no misery at all but perfect happinesse Hence naturall men haue dreamed of the Elysian fields and of the fire of hell Reas 3. The manifestation of Gods perfection hee made man for his glorie and his glorie is the concurrence of all his glorious attributes therefore shall vindicatiue iustice see the face of the sunne as wel as remuneratiue God wil haue the praise of both 1. Vse reprehension First confutation of the wicked that thinke the Lord is all leade heauie footed to iudgement and that his hands shall alway be in a clout or if he pull them out he is so tender of them that hee may not endure to lay them vpon their hard hearts least by the blow he should complaine of the stiffe resistance of the stroke Well they shall knowe that he hath hands of brasse and rods of yron in them to crush them in peices Secondly correction of the godly that think the Lord is too tender ouer the wicked Ionah was too blame in this therefore lay it aside for it is Gods truth that he will reprooue with small tendernes 2. Vse instruction First an admonition of the wicked that they beware for the arrowes of the Lord flie among them If a strong archer missing his aime let his arrow flie among them that are beholding his shooting will he not crie aloud looke to your selues and the cryer of aime shout with a mighty voice to the right hand or to the left take heede the arrow is among you But alas the people are so amazed that they may as wel runne vnder it as escape it so that all
he knows our minds and gathers much by the inclination of our affections and will and marking the obiect on which we dwell But you will obiect the Lord hath reserued this propertie vnto himselfe to know the heart Ans It is true but the communication of the heart may be betwixt man and man and man and angels therefore the Lord directly knowes the heart and all the corners of it so that wee can bring no fallacian out of it to deceiue God but the deuill may be deceiued as surely often he is in the discourses of the godly Experience hath prooued that the consultations of wicked kings haue been reuealed to the godly 2. kin 6.11 Will ye not shewe me which of vs bewrayeth our counsell to the King of Israel one of his seruants makes answer It is Elisha the Prophet that telleth the King of Israel euen the words that thou speakest in thy priuy chamber Elisha heard not these words yet they are communicated vnto him after a spirituall manner such as are the visions of God and thus Paul depriued of all bodily instruments sawe things inutterable Yea the deuill beeing Gods ape hath detected one wicked mans counsell to an other but he hath alwaies bin deceiued in the consultations of the godly and neuer was able to reueale them To proceede From this experience he can conclude not onely from our speeches and gestures to conceiue of our intents and purposes but out of our vniuersall corruption whereof hee hath continuall proofe much matter of argument to discouer the vanitie of our minds the secret thoughts of our hearts and the verie inclinations of the same Now these beeing found out hee will proceed to suggestion as he seeth occasion and our greatest inclination and so by instigation vnto sinne make vs disobey God and all his holy commandements Againe that he doth not all by suggestion vnto the soule inclining it is plaine whē our natures seem not to incline vnto them in any speciall consideration or loue it before other wickednesse neither the world alluring or inforcing vs especially Gods children abhorring the very least conceit of such sinnes as blasphemies and laying violent hands on themselues or others without all hate or malice or any occasion of reuenge And surely of the same nature is despaire and distrust of Gods mercies losse of the seede of Gods word when we haue no inclination vnto them at all but rather contrarily affected and these the deuill puts vnto vs in regard of our generall corruption without any further consideration of speciall inclination and therfore he neuer ceaseth in these temptations because he hath hope to preuaile in them and therefore shall we neuer be rid of the deuil vntill God haue wholly deliuered vs from our staines Truely Gods children often admire how euer such a thought should rise in their head when they hate the very appearance of it Now I come to the second head which is done by meanes first single and then mixt but before I enter this let vs consider the deuill as a fowler whose nature is to be a friend in shew but a foe in heart Secondly looke vpon his snares which all of them haue three properties sweet dangerous secret Thirdly consider the waies of his laying the deuills way is suggestion reall operation and both together the way wherein he layes them is inward or outward inward iudgements and lusts outward actions graces things indifferent and euill company as the stale the hold that he hath is very strong for vntill grace haue turned him out he holds men at his will a most beastly captiuitie nay worse then beastly because beasts hauing once bin snared wil come there no more but a man is neuer wel but when he is in the snares of the deuil Secondly it is a voluntarie captiuitie and therefore like to be for euer except the Lord haue mercy to change his mind and draw him against his wil. Thirdly it is most base for Israel in Egypt may be accounted kings in regard of the slaues of the deuill Lastly it is most treacherous because they renounce their couenant with God and strike hands with the deuill and therefore from these things cōsidered we may make full account that the deuil hath many meanes to helpe him the first is suggestiō on the soule accompanied with all the baits he can imagine the second reall operation on the bodie affecting humour and spirit and so making them assist him as meanes to worke our woe Humor distempered causeth diseases to the bodie and the bodie diseased changeth our manners and course of liuing hinc mores sequuntur humores Againe he dulls the spirits and so causeth drousinesse in the worship of God and euerie good calling againe he refresheth them in euill and therefore keepes vs long waking vnto it For the mixing of both together both suggestion and real operation the deuill can play his part most dangerously for he can worke the humours of our bodies to make notable way for suggestion vpon our soules If a man bee of a melancholie constitution whose humour is drie and cold the deuill will make it notably affect a man in all his members especially in his heart and braine the two of the principall parts of man and where the soule hath most residence in the heart he will affect him with sudden feares strange distrusts suspition of infinit euills whereby he will mooue the soule in iudgement will and affection to set about the inuenting willing and effecting of some strange exploits to ease himselfe of his paines hence often either murder of himselfe or of some other which he falsly suspects an instrument of his woe Againe the braine by altering all the senses working strange imaginations by which it is almost impossible but that the mind of man should be set a working and these being false grounds hardly shal the iudgement escape vncorrupted nay alas whatsoeuer they conceit vpon these grounds shall not be remoued out of their iudgement They that thinke themselues to be made of glasse wil not suffer their verie freinds to come neere them he that thought himselfe to be a cocke would neuer giue ouer the spreading of his armes in imitation of the cocke clapping his wings and then would endeuour to imitate the cockes crow he that conceited himselfe to be Atlas could neuer be brought to sit down lest his head that vnderpropped heauē being remoued should suffer heauen to fall vpon him he that thought a certaine tyrant had cut off his head could neuer be perswaded to the contrary vntill his head aked the physitian hauing put a cap of lead on it The woman that imagined that she had swallowed a Serpent could neuer be at rest vntill she sawe one priuily conueied into her stoole which she imagined to haue beene brought downe by the physitians purgation Another thinking himselfe dead would eat no meat because it was not vsuall for dead men to eate vntill he sawe one come out of a sheete
the sheild of faith nor fierie darts peirce the soule or drie vp the waters of the spirit but faith hath such a riuer flowing vp and downe the soule to eternall life that euery dart be it neuer so red and scalding hote is presently quenched The helmet of saluation wil be sure to saue the head for which the hand would be content to be cut off before it should receiue the least blow therefore the head beeing free we need lesse to feare the danger and for our hands we haue the sword of the spirit which is the onely weapon that the deuill may not endure buckle on this armour by prayer and watchfulnes and still looke the deuil in the face and we shall neuer receiue hurt by him but if we turne back then shall we haue not any peice of armour to saue vs from danger They are princes but we haue the Prince of peace and angels their superiours and I doubt not but as many in number as they to fight for vs and these haue gotten the vpper ground of the deuills and for spirituall wickednesse we haue gotten the spirit of grace and goodnes that can mooue swifter then the deuils to stand by vs and assist vs in all our infirmities let them all make vp a god in this world yet he that rules heauen and earth will laugh them to scorne trust therefore in Gods power and his aids and be quiet a little and these enemies that you see and feele in this world yee shall neuer see them or haue cause to seele them hereafter The three children Dan. 3. tell the King they care not for his command and why because they know that the God whom they-serue can deliuer them and if he will not death shall be as good to them Christ saies his sheepe heare his voice and follow him none shal take them out of his hands the reason is because God that gaue them him is stronger then all Be of good comfort little children yee haue ouercome the world because he that is in you is stronger then he that is in the world 1. Ioh. 4.4 The leper cries if thou willt thou canst make me cleane many be our leprosies and happie are we that we haue so good a remedy We pray for many strange things but if we obserue but the conclusion of the Lords prayer we may soone gather vp our spirits seeing we knowe that power belongs vnto God thine is the kingdome power and glory We beleeue a resurrection and many other strange things but our faith needs not to fall seeing we say and beleeue that God is almightie I beleeue in God the Father almightie this made Paul to challenge principalities and powers height and depth c. Rom. 8. neuer had he the least feare that they should euer be able to separate him from the loue of God in Christ Iesus Let vs see what comforts in speciall may be giuen to Gods children in affliction for surely euery soule shall find with Elijah 1. kin 19. fleeing from Iezebel comfort from the verie angels of God yea when they are brought to stand vpon the mount before the Lord they shall see the Lord passe by and a mightie strong wind rend the mountaines and breake the rocks before the Lord but the Lord was not in the winds and after the wind came an earthquake but the Lord was not in the earthquake after the earthquake came fire but the Lord was not in the fire and after the fire came a still and foft voyce and in that was the Lord found Oh the goodnesse of the Lord that in all the winds earthquakes and fires that he makes to passe before his children will not be seene in them for then should euery one of vs be consumed and vtterly confounded yet will he be found in the still and soft voyce It is an vsuall custome before great Potentates come vnto their palaces to haue a peale of ordinance to be shot off before their approach so the Lord by this feare makes way that the King of glorie may come in and dwell with the soule God hath diuerse meanes to bring vp his children lawe and gospel iudgement and mercie in the giuing of the lawe there was thunder lightning and earth quakes yet the Lord was heard in a stil voice to deliuer his law Gods schollers must stand as well at the foote of mount Ebor to heare the curse as at mount Gerison to heare the blessings the one prepares the other enters more easily to giue the heart her due comfort Moses Deuter. 28. is full of curses and blessings God hath many a good Dauid to rule ouer his people as wel as hard hearted Pharaoh to schoole them he hath more good Prophets to blesse them then wicked Balaams to curse them he hath an euangelicall Isaiah to lift them vp with promises of the Gospel as a lamenting Ieremiah to cast them downe with woes and lamentations he hath an Hosea and Zechariah to teach them in Enigmaes and darke sentences and many other to bee as plaine as heart can wish he hath many a Paul I beseech you brethren as wel as sons of thunder to make vs quake and tremble yea and alwaies this is the ende of all afflictions a gracious sufficit 2. Sam. 24.16 it is sufficient hold now thy hand Now what the Lord doth either in prosperity or aduersitie often wee see not and therefore we loose the comfort of it The birth of an infant borne and encreasing is not apprehended presently euen so is it with vs in our heauenly birth spirituall regeneration the spirit worketh without our leaue and acquainteth vs not with his maruailous working more then is expedient at his pleasure when and in what measure for our comfort Therefore let vs take heed that God say not vnto vs as he did vnto Iob cap. 38.2 who is this that darkeneth the counsell by words without knowledge who are you that interrupt the wayes of God and labour to preuent his counsels be sober and patient and you shal in the ende receiue the cuppe of saluation instead of these bottles of vineger and teares and in stead of the bread of affliction the heauenly manna and the bread of life from the table of God and of Christ In the meane time I commend vnto euerie soule in affliction these heads of comfort which I will shewe vnto him in all the causes First in the efficient causes principall lesse principall Principall first the promise of God 1. Cor. 10.13 God is faithfull therefore will he suffer no temptation to be aboue our abilitie but will euen giue the issue with the temptation that we may be able to beare it Secondly his promise is grounded vpon his power Col. 1.11 Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnesse which power is manifested in those two things which grounds the confidence of al in the world and that is that the promiser bee a man