begin to swage hence the prouerb serò sapiunt Fryges they shut the stable dore when the steed is stoln And so many like Diues in hell would be wise when it is too late Thus when we are taken away we come to had I wist and doe penance in hell to no purpose 1. Vse reprehension First confutation of all wicked men that boast of their newe inuentions We haue many that crie with Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but alas what haue they found parturiant montes nascetur ridiculus mus they haue found out strange matters yet when all is brought to the birth it was but a mountaine conceiuing and the offspring was a poore mouse They were in the toppes of Kings houses in their vaine conceit but alas all is but the spiders webbe fitting for nothing but the besome to sweepe it to the dunghill 2. Vse is correction of the godly that are too credulous of wicked mens opinions Good Bereans will search whether the things be so or no and these shall be wiser then they of Thessalonica It behooueth a wise man in these cases to haue his eyes in his head 2. Vse instruction First admonition Thou saiest thou art rich and increased with goods and hast neede of nothing and knowest not how thou art wretched and miserable and poore and blinde and naked Reu. 3.17 This is the conceit of all hypocrites therfore let them looke to Christs admonition v. 18. I counsell thee to buie of me gold tried by the fire that thou maiest be made rich and white rayment that thou mayest be cloathed and that thy filthy nakednesse doe not appeare and annoint thine eyes with eie salue that thou mayest see Surely if God loue thee hee will rebuke and chasten therefore in the second place let it be a direction to the godly that they be zealous and in their zeale ielous ouer their hearts with a holy inquisition how it stands betwixt God and their soules if they find Gods truth rooted in their hearts praise God for it but if they see the deceits of their hearts repent and amend least the Lord come against them and cut them in peices with the sword of his iudgements that would not suffer the word of God liuely and mightie in operation sharper then any two edged sword to enter through euen to the diuiding asunder of their soule and their spirit of their ioynts marrow and to discerne of the thoughts and intents of their hearts let this be powerfull and we shall neuer be conceited Vse 3. consolation First when we do not conceit too high of any grace or gift of God in vs but say from the very heart glorie be to God When Dauid can say I am not puft in minde I haue no proud looke then he found ioy at will Secondly in our affliction not to conceit with Cain my sinne is greater then can be forgiuen but as wee descend downe into our owne hearts and plead guilty so againe by the eye of faith to ascend vpward vnto God in Christ and then shall we say with Iob although he kill me yet will I trust in him and I know my redeemer liueth and shall stand the last vpon earth and that I shall see him with these eyes And thus much of the bond of inference the bond of copulation followeth These things hast thou done and I held my tongue Sinnes Sinne and Gods silence may for a time agree together and Gods silence are no kindly friends yet they are here yoked together and that by a bond that doth not onely conioyne but gather together and that not by connexion but cheeke by ioule not one drawing in another for neither can sinne by any good consequence drawe after it Gods silence neither Gods silence except abused any wayes allure vnto sinne both are absolute and therefore soone may they bee parted From hence might be obserued first that more may absolutely be affirmed of sin silence coupled together then can be vpon condition for God makes no condition with sinners for the time of his silence neither haue they any lease from God how long they shall sinne and he wil say nothing for God will haue his libertie Secondly wicked men shall haue nothing to excuse them from God Indeed their sinnes goe before Gods silence Gods silence comes after and they againe come after with more sinne for so are the words ioyned together 1. They doe 2. God is silent 3. They thinke it may be by their latter sinning they haue a perswasion of conditions of peace but alas they are deceiued for hereby riseth a threefold iudgement against them one for their first sinne a second for the abuse of his silence and a third for that they haue had no measure in their sinning and therefore shall God haue no measure in his punishing Obser But the obseruation proper to the place is this that mans sinnes and Gods silence may stand together for a time The disciples of our Sauiour Christ knewe not of what spirits they were when they asked Christ that hee would call for fire from heauen to destroy his enemies Indeed if any tender hearted man should sit but one howre in the throne of God almighty and look downe vpon the earth as God doth continually and see what abhominations are done in that houre he would vndoubtedly in the next set all the world on fire and not suffer his wrath to bee pacified or the fire to be quenched Reas From opposition 1. From the nature of opposition Two things that disagree may be coupled together by some third and in that third they may agree Heate and cold may stand together in water but because water hath cold naturally and heate accidentally the heate must out againe and the water remaine in his nature So our sinnes and Gods silence euen fire and water stand together in this world and sinne burnes very hote in this world insomuch that the whole world boyles with it and the Lord hath a long time beene silent with the world verie coole and patient with sinners but this burning must out of the world for the world in Gods creation did neuer acknowledge him as any home borne brood The deluge once cooled him sufficiently and againe another fire stronger then he shall get the conquest and then shal an ende be made of Gods silence and smoaking coales shall issue out of his mouth for euer to augment the fire of hell that it may neuer bee extinguished Reas 2. The order of lawes which is to promise threaten The order of lawe punish all the while the law is promising and threatening the Iudge sits still as one at rest but when that time is expired he ascends the throne of iudgement giues sentence deliuers to the executioners and straitly commands that such villaynes be dispatched out of the world Reas 3. From meth◠de Methode makes a good agreement betwixt things that dissent when it brings euerie thing to his proper
eternal predestination A point that hath troubled the Church of God more then euer the deuill vexed that young man in the Gospel This hath made many no better then lunaticke cast others into the fire of contention and drowned numbers in the waters of euerlasting perdition Now alas what good soule would not downe on his knees cry with all his heart Lord Iesus take pitie on this destressed world restore them to their senses deliuer them from these fierce fiers and pul them out of these dangerous waters often hath it bin in the hands of thy Pastours but as yet they could not heale vp these brawles surely it is because we are a faithlesse and crooked generation Long hast thou been with vs and we haue had a large time of thy patience and it could not be but that thou would haue brought it to passe long before this except our vnbeleife had hindred it Arminius hath taken in hand to worke this cure but I feare he hath raised vp more spirits then can easily be laid againe Questionlesse as our Sauiour Christ spoke of that kind of possession that it could not come out but by prayer and fasting so no more can these dangerous spirits of error be quieted and laid to sleepe but by the prayers and fastings of Gods faithfull people Isa 58.3 condemnes all fasting to seeke our owne wills and require our owne debts it cannot be good to fast for strife and to smite with the hand of wickednesse Surely I haue heard that when Arminius was intreated to defend the receiued opinion of Predestination in the reformed Churches did so distast it that hee broached in his readings the cleane contrarie whereupon strange rumours were raised that he was become a maine hereticke It was Bezas iudgement of him when hee was a young man that hee would either prooue an admirable minister of God or a dangerous enemie to Gods truth These reports are not to be passed ouer without consideration for though he seeme to cry downe the former rumours in a booke now extant yet both the booke and the rumours together demonstrate that he sought an opposite wil to the reformed Churches We denie not but that Gods true Church may erre and so his will might not be against Gods will yet for my part I esteeme so reuerently of my auncients and the truth admitted defended and propagated by them that I dare not otherwise iudge then that Arminius in fasting and prayer sought his owne will and therefore no maruell if he haue laboured to striue with that worthy man M. Perkins In the beginning of his booke he professeth nothing but brotherly loue yet I intreat you obserue but the whole carriage of his booke and see how he scannes euery word exults triumphs ouer him as though he meant to censure him for a blasphemous hereticke against God The man is dead his booke is now his memoriall and to my reading sauours of nothing more but that he meant to smite this worthie man if not with the fist of wickednesse yet of hard censure and iudgement This likewise may appeare in his followers who beare a most deadly hatred to all that professe M. Calvin and his best followers and most shamefully rayle on them the Papists shall find more loue at their hands then a Caluinist Alas my brethren is this the fast that the Lord hath chosen No no the Lord would haue vs loose the bands of wickednesse take off the heauie burdens of sinne and heresie deale the bread of life to the hungrie bring the poore that wander into Gods house not hide our selues from our own flesh If wee would consider this then would the Lord make our light breake forth as the morning our health growe speedily righteousnesse goe before vs and the whole glorie of the Lord embrace vs. The want of this makes the Papists reioyce and triumph to see vs their professed enemies to quarrell and strike at one another Oh that I had a bodie to fast night and day and a heart to pray that the Lord would reconcile vs and make his glorious truth shine among vs to expell that darknesse that makes the diuision When my booke was in the presse I intended nothing but the meere explaining of Gods ordering of sinne and so make vse of it but I could not in my minde be at rest vntill I had attempted some thing in this maine controversie I acknowledge it might haue bin much better atcheiued by some of the Lords great Worthies vnto the least degree of whose strength I haue not attained But being as yet neglected by them I thought it better notwithstanding my great weaknes to say something in the loue of the truth then to passe it ouer with silence I hope it will put others in mind who are of greater abilitie what they ought to doe and I would to God my labours might serue as foyles to shew the greater glory of their surpassing excellencies or as courser wares to make their finer stuffes more saleable and commendable For mine owne part I am so resolute that I put it in my creed as an error that I will neuer beleeue and I hope in God it is now at his height Christian Reader be not offended with my young yeares to make thee distast my timely writing I hope I haue keept me to Gods truth esteeme that and then iudge mee as thou pleasest Consider what is said and the Lord giue vs vnderstanding in all things Thine in the Lord IOHN YATES ¶ To euery godly zealous and sincere Professor of Gods true Religion the wishes of the Author THis vacant white I could not passe away Perchance the blacke is worser thou wilt say The worst is said and better is my creed That thou in this my loue wilt euer read To giue and take is neither more or lesse But loue is more then can our gifts expresse The former tearmes as relates thine and mine Let 's passe proud tearmes and then the gift is thine Thine as his owne if better were his owne Loue is the best hence let the rest be knowne As purest wine runnes from the homely presse So plainest loue giues comfort in dissresse Perfumes haue sweetest smell which fire find And loue the greatest grace which zeale can mind The rose in still is sweeter then on stalke Distill thy loue and sweete shall be thy talke My good to God is none to thee is all Yet both to God must for a blessing call The sillie Bee suckes honie from the weedes But flowers seene full soone on fairest feeds Make some thing of the worst but gaine the best That after death thou may haue happie rest The presse hath stamp'd these lines for thee to presse A deeper stampe then can my lines expresse Presse not my skill for art presume my heart As thine that loues no further for to starte The gift is thine by due the debt is mine God grant thee ioy in reading of each line Amen The generall heads of the
Controversie concerning Gods decreeing of sinne 1. Obiections from the Text. 47. answered ibid. from attributes 48. answered ibid. from subiect 49. answered ibid. 2. Arguments proouing from the end 50. from method 52. from God first and last 54 3. Of sinnes entrance his causes principall instrumentall and accidentall 55. how God purposed this entrance 56. how the lawe workes sinne 58. positions of the manner 59 4. Of sinnes progresse and consequents 63. what is Gods work therein 64 5. Obiectiions that God is the author of sinne from Scripture 66 answered ibid. from Bellarmine 68. Caluins iudgement ibid. from reason 73. answered 74. from orthodoxe writers concerning Gods will decree mans will and his reprobation 78 6. Answered 88. how God wills sinne to be 89. Arminius sophystrie 91. determination no cause of necessitie 96. when a thing is how necessarie 97. of Gods concourse 98. of Gods irresistable will 106. the nature of Gods decree 107. freedome of mans will 121. reprobation no punishment 123 7. Collation of M. Perkins and Arminius 127. in 10. principles to 139. for the definition of predestination 139. how counsell 139. of the subiect and his degrees 140. to 152. lastly of the end and subordination of meanes 152. to 160. PSALM 50.21 These things hast thou done and I held my tongue therefore thou thoughtest that I was altogether like thee but I will reprooue thee and set them in order before thee CHAP. I. Of the generall Analysis IN the world we haue three sorts of people All men in thâ—â— world are either Atheists Hypocrites or Saintâ— First Atheists that care for no religion secondly Hypocrites that care for formall religion thirdly Saints that care for true religion Atheists discouer themselues and therfore the word of God is not large in ripping vp their sinnes Hypocrits make a faire shewe and therefore the word of God is verie copious in reuealing their sinne and threatning iudgement against them it tels them plainely they are all for the ceremonie nothing for the truth they lay hold on the shadowe but loose the substance these mens sacrifices are no better then abhomination vnto the Lord he hath no eare to heare them withall he hath no eyes to looke vpon their sacrifices no smell to sauour a sweet sauour of rest in them but his soule is displeased with them and his heart doth rise against them that hee must needs spewe them out of his mouth hee hath no tast to say that the sacrifices they haue prepared are any sauoury meat vnto his palate and yet the Lord is no daintie taster for hee would say it were well if there were but a willing mind Iacob and Esan a true type of Gods militant Church which is cumâ—â—aniâ— Indeede Izaac the father of Iacob and Esau might be deceiued in his sonnes and in their venison but surely hee was not deceiued in their garments for when he had kissed Iacob hee smelled the fauour of his garments and blessed him and said most truely behold the smell of my sonne is as the smell of a field God is not dim-sighted to iudge betwixt the taâ—es wheate which the Lord hath blessed but the Lord is not as man that he should any way be deceiued Iacob should neuer haue gotten the blessing from Esau by hauing his brothers hands in shewe except the Lord had brought that to passe which long before he had decreed Iacob haue I loued Esau haue I hated So stands the case betwixt all hypocrites and true professors they may haue the hands of 〈◊〉 but their voice will bee the voice of Iacob or morally their hands may be the hands of Iacob but their voice will be the voice of Esau the world might be deceiued by the workes of their hands but if they listen to their words they shall find them rellish of Esaus heart but the Lord knowes their workes that they are not onely couered with goates skins but that they themselues are goates indeede and so shall one day appeare when the Lord shall goe through the flocks and separate from all the sheepe the little spotted the great spotted and the blacke spotted not to be the wages of Iacob but the inheritance of the denil and therefore blessed are all they that shal be found in the garments of Christ Iesus that so not Izaac but the God of Abraham Izaac and Iacob may blesse them with the dew of heauen the fatnesse of the earth plenty of wheat and wine that all the world may be their seruants and all their mothers children honour them and therfore cursed be he that curseth them â—â—pocrites fiâ—al be rewarded and blessed be he that blesseth them let the hypocrites complaine we haue done thus and thus and yet thou regardest not we haue bin thy eldest sonnes in casting out deuills working miracles preaching fasting sacrificing giuing of almes and what haue we left vndone for thy names sake hast thou not therefore one blessing in store ò father to blesse vs withall Well it may be they will imitate Esau in his passion lift vp their voices and weepe and surely God will say of them as he did of Ahab Seest thou not how Ahab playes the hypocrite yet because he humbles himselfe in shewe I will bestow a blessing in shew vpon him I will spare him for a time so because yee haue wept with Esau for a blessing behold the fatnesse of the earth shall be your dwelling place by your swords and crueltie to my Saints shall you liue Cruelty of hypocrites I haue made you your brethrens seruants but it shall come to passe when you shall get the masterie that you shall breake their yokes from your neckes and assoone as the daies of your mourning are come and gone you will slay your brethren for that hath beene the thought of your mind God will surely blesse thâ—â—g â—ly and curse the wicked yet let me tell you my mind them haue I blessed and they shall be blessed but for you hypocrites which would seem to haue the little spots among my sheepe I tell you Ciuil hypocrits Grosse hypocrites Meere Atheiâ—â— Little spoâ— great spots blacke upon that I haue separated you for the day of slaughter and againe you hypocrites which are not of the number of these ciuill professors but grosse hypocrites with great spots in my congregation and yet defie my seruants which tell you of your damnation I tell you that you are in the selfe same predicament of my decree of reprobation And lastly all you Atheists which haue the blacke spots vpon you which will acknowledge no more then bruit beasts I tell you that you and all the rest are the goates that I must set on my left hand and pronounce this sentence against you Goe you cursed into hel fire prepared for the deuill and his angels there shall be weeping and gnashing of teeth for euer This Psalme is as I may tearme it an Assize or session holden of the Lord vnto
whose iudgment seat are called his holy ones such as feare him in sinceritie of heart and hypocrits such as feare him in shewe whose lips call vpon him but their hearts are far estranged from him therefore that we may profitably behaue our selues in this matter set our selues to the true consideration of the forme manner of proceeding let vs giue the summe of the whole Psalme in a plaine orderly analysis of the whole matter and the rather I take it in hand because that if I shall vnderstand the Church of God to reape benefit by it I shall proceed in the rest of my purposes tending this way for this I haue purposed to doe by the grace of God and the assistance of his spirit First to shew the changeable estate of Gods Church in outward things Secondly to discouer the lights of Prophecie which haue made these diuers colours apparent least through our corruption wee should ascribe all to fortune Thirdly Due performance of his promises in making all things worke together for the good of his Church and children whereby all doubts that might spring out of the two former are fully resolued and God prooued most wise in disposing of all things and most true in foretelling of all future accidents Fourthly Because the most liuely colour of Gods Church in this world is affliction to laie down a discourse of that whereby euery faithful soule may see what dammage it is to the profession of Christ Fiftly Because affliction is the worst estate of Gods Church I will shew that it is a more happie estate then the best estate in the world Sixtly To drawe men from the confidence of the world and from that vaine conceite of religion as the discontentedst life in the world I will plainely shew that the world and all the excellencie of it can not giue a man content in all his wants ioy in all his sorrowes neither to reach vnto eternitie and therefore men shall find the issue thereof nothing but vanitie and vexation of spirit and that their onely happinesse consists in the feare of God and keeping of his commandements Seuenthly To take away all Balams wishes and the perswasion of hypocrites wee will shewe what the Lord requires for the attaining of true happinesse Eightly Wee will lay downe the true triall of our estates least with hypocrites we build the spiders house and so be swept down with the besome of Gods wrath with hypocrites throwne downe into hell Ninthly Wee will laie downe Gods admonition to all whose case is not desperate that they looke to themselues whilest the gracious call of the day of the Lords visitation is vpon them that they be reclaimed Lastly wee will shew the comfortable invitation of the Lord to euery one that is hungry and thirstie for the bread and water of life Wherewith wee wil ioyne Gods awaking of euery sleeper to stand vp from the dead that Christ may giue him light And because many deceiue themselues this shall be the conclusion that after the light hath appeared how they ought to walke vntil the day starre of righteousnesse hath guided them to the place of all blisse and happinesse These things haue so inflamed my heart that I would faine haue the fire break out and yet my yeeres make mee with Elihu to say I am yong in yeeres and many about mee are ancient Therefore hitherto haue I doubted and still am afraid to shew mine opinion for it beseemes youth to say the dayes shall speake and the multitude of yeeres shall teach wisedome neither blessed be God need I to speake because I haue waited till the ancient haue spoken and yet perceiue that they haue found out no matter to comfort good Christians and condemne the world for the world is full of their learned writings and they haue brought sufficient testimonies to prooue all truths convince all errors establish the godly and throw downe the wicked and profane yet seeing God will haue line vpon line and precept vpon precept I haue beene bold to doe something for the building vp of Gods sanctuarie Surely there is a spirit in man but the inspiration of the Almightie giueth vnderstanding Therefore renouncing my owne spirit and desiring wisedome from the true fountaine I trust in God I shall not speake out of my turne nor shew mine opinion in an vnseasonable time for I confesse God hath made mee full of matter and the spirit within mee compelleth me behold my bellie is as the wine which hath no vent and like the new bottels that brast therefore will I speake that I may take breath I wil open my lippes that so I may be cased of my trauel And God grant that when I haue deliuered my hearts desire I may reioyce that God thereby is glorified his Church edified poore Christians comforted and my owne soule saued when I shall come to giue vp my accounts to my God that bestowed his talents vpon mee to trade withall vnto his comming and therefore in confidence that God wil accept of my poore desire and that it shall not be in vaine I offer this as a pledge of the rest But to returne againe to our former subiect the partes of this Psalme are in number two The comming of the Iudge and his order of proceeding the comming of the iudge to the seauenth verse his proceeding in iudgement in the rest V. 1 The comming of the Iudge laies downe his excellencie and power his excellencie in the two first verses His excellency consists in his authoritie and maiestie his authoritie in the first verse a great commander for he is the God of gods and the Lord of lords And the manner of his commanding is forcible for it is but speaking and calling and at his word heauen and earth obey 2. The extent is exceeding large for it is from the rising of the sunne vnto the going downe thereof and therefore when the Lord shall come to iudge both quick and dead hee shall not extend his authoritie beyond his commission V. 2 The Maiestie of this Iudge is described in the 2. verse first from the subiect place Sion which greatly magnifies the Iudge for Sion is the perfection of beautie and therefore the very appearance of the Iudge shal dazle the eies of all beholders 2. From his effect in these words hath God shined therfore shal Sion reioyce for this honour and all that dwel in Sion shall lift vp their heads for the day of their deliuerance drawes neere but the wicked which are strangers in Sion and Alliants from the common wealth of Israel without God and without Couenant shall be taken at vnawares to their euerlasting confusion and this is the Iudges excellency his power followes V. 3 The power of the Lord is declared 2. prooued declared verse the third by two effects first God shall come it is no rumour or flying tale inuented to terrifie the world withall but it is most certaine as though it were alreadie done secondly God
shall not keep silence or winke at some mens faults because hee dare not speake hee will neither drown his words nor eate them for the proudest Secondly his power is prooued first by his messengers 2. by his faithfull witnesses By his messengers vers 3. most excellently set out vnto vs 1. by their names declaring their nature fire and tempest and therefore who shall be able to stand before him if they misse the fire the tempest shall meete with them so that there shall be no escape out of the hands of this Iudge 2. By their effects deuouring and moouing therfore iudgment and swift execution 3. From their attendance they shall goe before him and round about him therefore way shall bee made before him and roome shall bee gotten round about him 4. By the adiunct a mightie tempest therfore shall it ouerturne all the bulwarkes of the wicked V. 4 His faithfull witnesses 4 5 6. verses called v. 4. executing 5 6. called first by name heauen and earth therefore shal iust euidence be giuen in against euery offender the earth shall couer no offences for the heauens shall reueale it neither shall any bill bee left vnread for all offences are written either in heauen or earth neither can there be any dropping for heauen and earth will gather vp all 2. They shall haue their charge from God for God shall call them and therefore they shal deale faithfully 3. The end of their calling is appointed and that is to iudge his people therfore in Gods Court there shall be no plea for ignorance for he that manifests the end will discouer all meanes that shall bring vnto the end V. 5 Execution is either the conuention of the people or the proclamation of the Iudge convention of the people v. 5. First there must be a gathering for all men are abroad at their workes vntil this iudge come and therefore woe vnto them that are gathered with their sinnes but happie shall euery soule be that is found weldoing when the Lord shall send to gather him 2. This gathering shall be of his Saints and all those that make a couenant with him with sacrifice and therfore the hypocrites shall be too blame that haue cried wee haue fasted prayed sacrificed and yet thou regardest not let this assure them that God regardeth 3. It must be before God alas before him at whose presence the Angels couer their faces and holy Prophets haue cried out most lamentably wee die because wee haue seene the Lord of hosts what then shall become of odious hypocrites 4. Both must come together but how shall that bee Psalm 1 5. seeing the wicked shall not stand in the iudgement nor sinners in the assemblie of the righteous yea they shall stand euen as they haue made the godly to stand in their assemblies to the perishing of them in regard of their wrath so shall they stand in the assemblie of the godly before the Lord to the perishing both of bodie and soule 5. Circumstance in the conuention is the worship of an hypocrite and that is a couenant with sacrifice and therefore let the wicked know that their righteousnesse shall not be hidde with the Lord but they shall haue their triall according to their own righteousnesse therfore let all proud Pharisies thanke God they are not as poore publicans they haue fasted twise a weeke they haue giuen tythes of al that euer they possessed they are no extortioners vniust adulterer c. well when they are tried with all their righteousnesse if they fall for lacke of iust payment let them thanke themselues for that they thought they had payed all and that they were in debt to no bodie V. 6 The last thing in the execution is the proclamation of the Iudge v. 6. Wherein we haue first the crier the heauens 2. The voice which is first the declaration of righteousnesse 2. of the cause of this righteousnesse which is God who will not post of the iudgement to others for God is iudge himselfe And thus much of the first part the Iudges comming his proceeding followes V. 7 Gods proceeding begins in the 7. v. and continues vnto the end the parts whereof are two in regard of a double obiect his Saints and hypocrites his proceeding with his Saints is from the 7. verse to the 16. his proceeding with hypocrits from the 16. to the end The first is done by way of reformation the second by way of condemnation the reformation of his Saints is necessarie for although they desire sincerely to worship God in the cerimonie and the substance in sacrifices and the truth of the sacrifices according to law and Gospel yet often times diuers things are amisse which the Lord must haue redressed or else all shall not goe well with his Saints Marke therefore how the Lord proceeds with his Saints by way of reformation which is double first correction of their error 2. direction of them in the truth Correction of error to the 14. v. direction in the truth 14 15. In the correction of their error there is a most exquisite methode obserued by the Lord which may be a patterne for all Christians to imitate and that is this first to manifest his loue v. 7. 2. to manifest their error v. 8. which must needs be very seasonable after the former 3. to take away the occasion of their error which must needs be profitable to ouerturne the second 4. And to giue reasons of the remoouall which must needs take away all cauill and fond oppositions of our vntoward natures v. 10 11 12 13. Let vs looke vpon them all first the manifestation of his loue v. 7. First a kind compellation and louing invitation to attention in this word heare if a man were sicke in his bodie hee would be very desirous that the Physitian would neuer make an end of speaking and therfore if wee had the same wisedome for our soules how attentiue should wee be when so excellent a Physitian as the Lord shal speake 2. From the relation that is betwixt God and them a gracelesse child that will not heare his father before all men in the world O my people oh Israel euery word an argument people therefore if all people shall bow downe and worship the Lord then is it their dutie not to exclude themselues 2. A note of peculiaritie my people chosen out of all nations 3. They are Israel so called of Iaacob their father because hee preuailed with God and therefore assuredly hee should preuaile with Esau and all wicked men Israel therefore is a strong bond first because it points out vnto them the couenant that was made with Abraham Isaac and Iaacob 2. the power they should haue with God and from God to preuaile with all power euen of hel death and damnation 4. Gods vehement affection to his people in doubling his exclamation O my people oh Israel 3. Reason to perswade is drawne from the best testimonie in the world I will
That this may the better appeare consider three kind of thoughts the first is a direct thought and thinkes it selfe the second an indirect thought that thinkes first the thing and then it selfe the third is a corrupt thought that thinks it selfe out of it selfe the first is onely proper vnto God that knows himselfe first and in himselfe all things God lookes not out of himselfe to know any thing for all things are in him and therefore he knows himselfe directly the creatures indirectly this thought is aboue the thoughts of men and Angels Esay 55 9. as far as heauen is higher then the earth The second belongs to men and Angels in their best estate for they must first thinke the thing and then out of the thing themselues and this we call a reflexed thought as for example a man lookes his naturall face in a glasse he sees first the image of his face and then by that he knows the complexion of his reall face so a man sees Gods wisdome in his creation which beeing as a glasse 〈…〉 scit sâ— sâ—â—â—e casts vpon man the knowledge of himselfe So that man must looke himselfe out of himselfe and to know himselfe in himselfe is to labour to be like God The third thought is of corruption when a man will needs looke through his owne medium now be that lookes through his owne corruption can see nothing but corruption as a man that lookes through a red glasse sees nothing but rednes so he that will see himselfe through himselfe can see nothing but himselfe And herein we see that corruption would become a God desires to know nothing but it selfe and loue nothing better then it selfe And this is that thought which is to be conceiued in this place Gods silence must be tempered according to his appetite and their tast is so daintie that they can tast nothing but that which they themselues haue prepared nothing is sauorie which comes out of Gods kitchin dressed by his owne cookes but they will haue their own prouision and so like vnskilfull dames they put death into the pot and when they are sicke they will physick themselues vntill they haue brought themselues past all cure and then it shall be too late to crie father Abraham haue mercie vpon vs we are grieuously tormented And suppose God should then yeild them a cuppe of cold water it should not refresh them for as vpon earth they counted the kingdome of grace and goodnes a hell vnto them so questionlesse if God should let them feele the least ioy in heauen it would be a torment vnto them Their tast is alwaies an aguish tast iustice and mercie can not rellish with them and therefore they swallowe downe all things vnsauourily And this is the meaning thou thoughtest that is turned all to thine owne conceit Yet one thing more is to be added to wit that this is not the expresse thought of hypocrites for they will soone reply Lord when thought we so of thee Oh be content Iob 9 4. Amos. 4.13 God is wise in heart and able to declare vnto man what is his thought the Lord is no false expositour he iudgeth thy thoughts by thy practise in tantum scimus in quantum operamur for if thou didst not thinke thus much thou wouldst neuer haue practised it Psal 139.17 if thou hadst alwaies with Dauid cryed Lord how deere are thy thoughts vnto mee how great is the summe of them indeede I cannot count them but when I awake I am still with thee then assuredly God would neuer haue censured thee so deepely but alas thou art asleepe and thou dreamest all is well but when the Lord shall awake thy conscience and set thy sinnes before it then shalt thou cry Iust and righteous art thou O Lord but I am sinfull therefore thine own mouth shall condemne thee and thy life shall testifie sufficiently what thou thinkest Like thee A strange wonder when all the nations of the world in respect of God are nothing say they were counted as a drop of a bucket which is but a small thing to all the water contained therin yet let theÌ„ come with God vpon the balance this drop of water shall be turned into the dust of the earth and if he take away the very Isles as a little dust what shall become of this droppe of water when it is spilt vpon the earth shall it not be counted lesse then nothing euen vanitie it selfe how then should we heare this voice of an hypocrite God is like me If reason will excuse him we will plead for him Beeing in any creature is liâ—er God which iâ— the first beeing then that which is no beeing First therefore euery creature of God may say he is like God because he hath beeing therefore liker God that is beeing then that which is no beeing For God that is the first beeing will acknowledge the rest as from himselfe for the first beeing must needes giue all beeings therfore the grasse in the field prooues his creator and his creator approoues of him for the cause and the effect doe well agree but alas God neuer made an hypocrit for he is the worke of his owne hands therefore we dare not do so much for him as for the least spire of grasse that groweth out of the earth Againe 2 Man Gods image by creation man is the image of God and therefore very like God not for beeing but holines and righteousnes of beeing but alas when I looke vpon man and aske whose image and superscription doth he beare and finde that it is Adams then needes must I say giue vnto Adam that which is Adams but vnto God that which is Gods Now I find no stampe in an hypocrite but the stampe of Adam and though he hath couered himselfe with figge leaues yet God hath found him out therefore I dare not in charitie couer him Wherfore I enter a third consideration 3. of redemption for loue would couer a multitude of sinnes and find the Lord saying in the Scriptures be ye holy as I am holy If any thing will serue the turne here is matter to iustifie him for who is able with the hypocrite to thanke God that he is not as other men an extortioner vniust an adulterer but a faster twice a weeke a giuer of almes euen the tythe of all he possesseth Who dare now speake against him if the Lord had bin silent I should haue bin amazed once to haue opened my mouth in dislike of him but he is no Saint for all this glistering shew he is not purged from his sinne still is he in the gall of bitternes and the bond of iniquitie and yet the thought of his heart is not forgiuen him therefore his prayer of thanksgiuing is an abomination vnto the Lord for as yet he hath made no petition for the remission of his sinne as yet he hath not learned the first steppe to Christianitie therefore now I will
best zeale The second sort that abuse this all-seeing eye of God are such as labour of Ahabs disease very passionate affect strange gestures exceede in all externall humiliation horse-coursers iaydes will bound curuet and shewe more tricks then a horse well metled for the rode or cart these learne by smart to know their Masters and gaine no commendation by these outward fetches The third sort know God as courtiers know one an other complementally and bestow much holy water on one anothers faces but alas these faire words pay no debts these haue the worlds wealth yet care not to see their brother in want these stick vp feathers for the carkasse beguiling the simple coozening the world but chiefely themselues The fourth sort is such as cannot keepe their eyes at home their fire on their own hearths but like brinish lights sparkle and spit at others and like ill couched fire-works let flie on all sides onely out of their wisdome they know how to spare Agag and the great ones These crie out of such as labour to be precise in their courses and yet alas how should we be too precise seeing the eye of the Lord is neuer off vs Lastly others there be that are vnconstant commonly in the beginning they blaze like straw fires but in the ende goe out in smoake and smother These haue not cleared their eyes to consider with Dauid how deare they ought to make Gods thoughts vnto them and thereby to bee awaked that they might still be with God Iehu marched as a man of God and his word was The Lord of hosts but his proiect was the kingdome and therefore soone will the song be changed Demetrius cried great is Diana but he meant her little siluer shrines many haue spoiled copes but it was to make themselues cushions Iudas complaines of wast but his sorrow was that it fell besides his bagge If Iezabel proclaime a fast let Naboth look to his vineyard But he that knowes God indeede and is warmed with the heat of it will become a true Zealote whose feruency is in the spirit not in shew in substance not in circumstance for God not himselfe guided by the word not by humours tempered with charity not with bitternesse such a mans praise is of God though not of men such a mans worth caunot be set foorth with the tongues of men and angels Neither let any grieue that it cannot be done God that knoweth all things taketh notice of it and that which is kept in secret he will reward it openly onely let vs labour to keep nothing in secret from him But it is woe to see how little this walking with God is practised and to burne in the spirit is but counted the phrensie of the braine Such zeale as this is euery where spoken against it hath many enemies and few friends the world can no more abide it then the beasts can the elementarie fire the rebukes of many haue fallen vpon it the deuill weaues cunning lyes to bring downe the honour of it in this our earthly mould little fewell much quench-cole is hardly fired soon cooled in the worlds opinion it is as common as fire on euery mans liearth no mans heart without it if euery man might be his owne iudge But if they meane to follow Dauid they must rise a little sooner to rake it out of the embers of luke-warmenesse Dauid had care from Gods fire within him to maintaine it all the time of his owne life and also that it might not off Gods altar he would suffer the temples of his head to take no rest vntill he had found an house for it to dwell in therefore he is not vnmindfull to leaue it in command vnto his sonne and furthermore to enforce all the people to ioyne with Salomon he vrgeth them in the presence of God to keepe and seeke for all his Commandements especially he giues the charge vnto Salomon 2. Chron. 9. And thou Salomon my sonne knowe thou the God of thy father and serue him with a perfect heart and with a willing mind The argument that must mooue vnto this is the same with this in my text for the Lord searcheth all hearts and vnderstandeth all the imaginations of the thoughts therefore know thy God and serue him perfectly and willingly Vse 3. consolation First in trouble to know that they are not hid from the eyes of the Lord secondly in reproaches when the world shal slaunder vs with the name of hypocrites to consider that the Lord knowes the vprightnesse of our hearts thirdly in our imperfections when we find that we are not able to vtter so much concerning our profession as wee beleeue neither to lay open our wants vnto others as we could desire for our comforts here I say is sweet consolation because the Lord knowes the willingnesse of our mind and will accept of that as well as of our deeds Section 2. Of Gods integritie Observ 2. Is the integritie of the Lord without all partialitie in that he hath respect neither to the person nor the actions of an hypocrite but points him out and discouers his particular sinnes Integritie containeth two things truth ἀλήθεια and freedome παÏÏησία for an intire God must bee most true most free in thought word and deede in thought because he knowes the thing in himselfe and by himselfe and therefore is not tyed vnto any thing but knowes it and thinks it most freely when man is faine first to knowe the thing and himselfe by the thing and therefore his knowledge is dependent and not of that freedome which is in God Secondly most true and free in speech for the Lord can neither lie nor any waies be made to recall his words for shall the Lord speake and not doe no verily Let God be true and euery man a lyar that he may bee iustified in his words and ouercome when he is iudged Thirdly most true and free in his actions Shall not saith Abraham the iudge of the world doe right let there be but a righteous person found in Sodome and he shall find mercie so that wee may say the vnderstanding of the Lord is most true his will most free his desire most holy and pure praecipiens omnibus quae ipse facit Hence no accepter of persons or actions Act. 10.34 Of a truth I perceiue that God is no accepter of persons of works Ecle 12. last ver God will bring euery worke vnto iudgement with euerie secret thing whether it be good or euill both these are together the 1. Pet. 1.17 If ye call him Father which without respect of persons iudgeth according to euerie mans worke and in all these he is most holy Zeph. 3.5 The iust Lord is in the middest thereof he will doe no iniquitie euerie mourning will hee bring his iudgement to light he fayleth not but the wicked will not learn to be ashamed they will needes haue the Lord to respect them because he is in the middest of his
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
haue the silence of God first in regard of the first death the Lord did not presently depriue him of all the goods of bodie whether internall or externall Internall first in the sense of his nakednesse it pleased God to couer him in the losse of his created maiestie wherein stood his shame it pleased God a little to releeue him for the beauty of his bodie it pleased God not to make him altogether deformed for the health of his body not presently to make him wearie of his life leauing him to dangers filling him with diseases and setting the footsteps of death in him Againe for the externall goods of bodie seruing for honestie and necessitie were not presently remooued for first hee left him some dominion ouer the creatures some honour and friendship amongst themselues Lastly for goods whereby his life was maintained some releife from the earth though with his labour and the sweat of his browes from among thornes and briers some from the creatures first cloathing secondly possession though in the first was his shame and in the second calamitie and losse Thus was the Lord silent with man in regard of the first death onely concerning the incoation of it but when the perfection came then the voice of the Lord breakes out as he did to the rich man This night shall thy soule out of thy bodie thy body to the dust and thy goods to their owners Secondly for his silence in regard of the second death first in the incoation of it and that in regard of the conscience or some extraordinarie iudgement in regard of the conscience not presently the extremitie of horror and feare whereby man flieth from God and hides himselfe nor dead securitie whereby there is no sense of hel but desperate searing vp of the conscience Lastly the Lord is silent a long time before hee bring some extraordinarie iudgement vpon them as he did vpon Baltashar Saul Ahithophel Hammon Iudas and this is Gods silence with wicked men in regard of the second death but when the perfection is come the Lord breakes his silence and saies my creature away from me packe into hell where I will roare vpon thee as a lyon for euer So then it plainely appeares that God is onely silent in regard of mans miserie in the incoation of the first and second death Indeede prophane men restraine Gods silence to an other obiect to wit their sinnes and hypocrits to their good actions Isa 59.3 We haue fasted and thou seest it not we haue punished our selues and thou regardest it not Lastly the Saints to their troubles and afflictions wherin they thinke the Lord is too silent and too slow in hearing of their cries but all these three haue brought in an obiect about which the Lords silence can not be conuersant for wicked men haue the Lord alwaies calling by his word to forewarne them of their sinnes and hypocrites blaspheme against God in saying he regardeth not goodnes and the children of God haue forgotten the consolation which speaketh vnto them as vnto children Heb. 12.5 My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him And thus haue we cleared the point by the word of God The Rhetoricke is this first these things for these doings secondly these doings for these sinnes thirdly these sinnes for the deferring of the punishment of these sinnes for in that is the Lord silent Concerning the Logicke the arguments are the subiect and the adiunct wherein is contained an agreement of reasons and therefore we may take notice how the Lord out of sinne a deadly enemie vnto his will can frame himselfe an obiect wherein he will delight from whence the obseruation riseth that the Lord hath great respect vnto the miserie of man Observ God that is holy in all his waies and such a God that wills no iniquitie is able in the excellencie of his wisdome to see something in sinne which shall mooue him to pitie and compassion euen that which the creature feeleth not the Lord laies it vnto his heart for Gen. 3.22 the Lord God said Behold the man is become as one of vs to know good and euill c. is not an Ironie but a kind of pitie and sorrow for the miserie of man and therefore we find in the Scripture phrase that the Lord is mooued with good to loue it with sinne to hate it and miserie to pitie it Reasons 1. Gods creation he loues the worke of his owne hands and it pities him to see it any waies out of order Gen. 6.6 It repented the Lord that he made man in the earth and he was sorie in his heart 2. Reas Mans miserie Gen. 6.3 My spirit shall not alwaie striue with man because he is but flesh Gen. 8.21 I will henceforth curse the ground no more for mans cause for the imaginations of mans heart is euill euen from his youth Psal 78.38 39. Yet he beeing mercifull forgaue their iniquities and destroyed them not but of times called backe his anger and did not stirre vp all his wrath for he remembred that they were flesh yea a wind that passeth away and commeth not againe 3. Reason his promise Act. 13.18 About the time of fourtie yeares suffered he their manners in the wildernes because of his couenant Psal 105. where all the good that he did vnto his people is brought in by reason of the couenant and promise that he made with Abraham sware vnto Izhak confirmed vnto Iaakob and left it to Israel for an euerlasting couenant 4. Reason is the measure of sinne which the Lord will suffer to be made vp Gen. 15.16 For the sinnes of the Amorites is not yet full 1. Vse reprehension First confutation of wicked mens conceits of the silence of God thinking that all is well with them as long as they heare of no messengers from the Lord of hosts alas it is the miserie of their sinnes that mooues the Lord a little to pitie them and therefore small cause to conceiue so highly of Gods mercie Indeede it were well if they would magnifie God in this his mercie by humbling of themselues and confessing the long abuse of his silence but they on the contrarie set vp themselues and confidently beleeue that they shall neuer be mooued Againe this confuteth the hypocrite that takes the silence of the Lord for the approbation of his thoughts words and actions when alas all is but a silence at his sinne and a pitying of his miserie the Lord can not but be angrie with them because they draw him into a league of iniquitie dishonour him before men and conceiue amisse of him in thēselues Lastly it confutes all despisers of the riches of Gods bountifulnes patience and long suffering hauing no knowledge how the bountifulnes of God should lead them to repentance and therefore after the hardnes of their hearts heape vnto themselues wrath against the day of wrath Secondly a correction of the godly in the want of Christian
of heauen and earth and in earth the God of gods and ouer men the onely Lord is become the reproouer of sinne and therefore a most fearefull hand shal fall vpon the wicked The finger vpon the wal made an vnpeaceable house in Belshazzars soule what a iolly fellow was he vntill this came into his eye the time of Gods silence hee regarded not neither to his father how God gaue him a kingdome maiestie honour and glorie at which all nations trembled and feared before him he smote and put to death whom he would set vp and put downe whom he would neither to himselfe misapplying what was done vnto his father both in iustice and mercie but abused Gods vessels with his Princes wiues concubines praised the gods of gold siluer of brasse yron wood and stone which neither see heare nor vnderstand but the God in whose hand his breath was and all his wayes him would he not glorifie therefore now see his Iudge and tell mee if the power of his iustice make him not afraid Hence it is plaine that wicked men scant God in his mercies as a niggard or pinching giuer when in their sinnes they are both large and bold and thinke Gods armes bound vp in a cloth yet let them knowe that this I will reprooue will prooue no small matter for the very weaknes of God is stronger then any thing in man 1. Cor. 1. In man wee count that weaknes which his little finger hardly can touch now Gods little finger will make all smart The Magicians of Egypt in the plague of lice confesse it was Gods finger because that brought mightie things to passe Iobs afflictions losse of goods cattell children the deuill makes it but the touch of Gods finger and yet this spent all Mans breath but a weake thing Isa 40.17 yet the breath of the Lord Psal 18.8 smoake went out of his nostrhills and a consuming fire out of his mouth coales were kindled thereat great is the power of his very nostrhills and mightie is the verie weakenes and infirmitie of his wrath if his weakenes be this what is his strength compared to a Gyant or Lyon to a Gyant of all men the greatest to a Lyon of all beasts the strongest If so mightie when he toucheth but with his finger how terrible if he strike with his arme but what will he be when he comes armed with his sword his bow bent if we be far off his arrowe shall reach vs if neere his sword shall strike vs. But alas what shall be done when he shall come with whole armies of creatures against vs fire haile thunder so if the sword finde vs not the thunder shall meet with vs if the haile make not an end the fire shall consume vs if the fire can not burne then his mallet shall bruise vs. Furthermore he hath his charets euen a thousand charets in the whirl-wind and his pillars of fire to terrifie vs yea his thousand and tenne thousand of Angels to make a spoile of all at his becke Therefore we shall be sooner wearie of suffering then he of afflicting of flying then he of following We are but potters vessels if he hit but one against another we breake yea if he lay his iron rod vpon vs we shal be beaten all to powder The lion when he roareth is terrible and Behemoth is strong what canst thou doe yet the lion commeth before this God Behemoth is taken by his sword Leuiathan can not stand before him therefore a most fearefull thing to fall into the hands of this God for he is a consuming fire and cannot touch or be touched without burning The wrath of a king is the messenger of death what is then the wrath of the king of kings if one man trespas against another there may a third be found to make vp the matter but if one sinne against God saith old Eli to his sonnes who shal plead for him Therfore do no more so ye sonnes of men tremble and sin not examine your owne hearts and be still serue the Lord in feare and reioyce in trembling kisse the sonne least he be angry and ye perish in the way when his wrath shall suddenly burne blessed are all that trust in him Neither is this all Gods reproouing for this is but the paine of sense but they also shall haue a more fearefull plague the plague of plagues and the onely thing that shall make them miserable and that the learned haue called the punishment of the damned as though it were all and gaue the whole denomination and that is Gods fare-well vnto his creature Oh my creature I made thee in my owne image but thou hast found out many inuentions therefore must I thy life and length of dayes the fountaine of liuing waters he in whome thou liues mooues and hast thy beeing bid thee be gone I must neuer looke on thee more as I haue done thy louing wife shall say farewell my husband thy children friends and all thy pleasures in which thou hast song a long loath to depart yet must yee needes depart or if you goe together to hell yet shall it but augement thy sorrow to remember what sweet delight you once tooke together and how now there can be no comfortable fellowship but one stabbing another at the heart Thou againe shalt say farewell God farewell wise children and all my pleasures I must shake hands with you for euer Oh heart that I could giue the some deadly stabbe that thou mightest neuer stirre againe Oh would to God that I had neuer been you that passe by will you take no pity on me Oh God I was thy child and the deuill whippes mee and hell fire scorcheth mee yet if thou wouldest but looke vpon me how would that refresh mee Well that I lie not see both these put together for I assure you that hell fire is no painted fire for the want of Gods presence shall be no dreame or idle obliuion of the departure of a kind friend but the verie sting of conscience and the worme that shall neuer leaue gnawing See both punishment of sense and the damned 2. Thess 1.9 Which shall be punished with euerlasting perdition from the presence of the Lord and from the glorie of his power And that the Lord will doe all this it is plaine Eccles 12. last Reu. 20.12 Daniel saw the antient of dayes vpon his throne he hath been dealing with men in particular from the beginning of the world he reprooued our first parents the olde world Sodome and Gomorrha Pharaoh Saul Iudas and he will haue a generall conclusion of this whole tragedie And therefore the point is cleare that God will reprooue Reas 1. From his iustice that cannot goe vnsatisfied for the Lord hath spoken and will bee prooued true and righteous in all his wayes 2 The glorie he must constraine out of wicked men for wicked men would neuer glorifie God except it were because God will reprooue them Reas 3. The iniurie they
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
vpon him Where by the way he shal take notice of his holinesse whereby he is so pure a God from all sinne that he cannot away with it so likewise of his iustice whereby he is so exactly iust in himselfe that he cannot but execute iustice remuneratiue and rewarding for weldoing and inflict punishment or iustice vindicatiue for euill doing yet least he should complaine that summum ius is summa iniuria hee shall see that which Aristotle called the moderator of iustice to witte equitie remitting of the full extent of iustice for if the Lord had dealt so with man he should neuer had his hand off him for either should his iustice haue burnt more remissely against sinne which is called anger or more sharpely which is called wrath or fully executed which is called reuenge for as sinnes be inaequalia so should the punishment haue beene in all these Now because his iustice may admit of these degrees ratione obiecti you shall see the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing in mercy whereby he vseth compassion toward his creatures offending First his gentlenesse whereby in his iustice he remembreth mercy patience whereby he most gently suffereth sinners and deferreth their punishment longanimity whereby a long time he expecteth their repentance lastly bountifulnes whereby he being rich in goodnesse powreth forth his good gifts vpon them notwithstanding their sinnes And this they may obserue by the way in Gods setting of fin in order The infliction of the punishment followes by the causes They may assure thēselues that euery one that had their hand in sinne as the authors of it shall be punished most seuerely Neither shall the instrument escape the deuill shall haue his head crushed and all his deuises brought to naught hee shall be hardened in his sinne that he cannot repent and finde mercie and lastly he shall be vtterly banished from heauen into the elements which are reserued 2. Pet. 3.7 vnto fire against the day of condemnation and of the destruction of them and all vngodly men The serpent shall not go without his iudgment a curse shall bee vpon him aboue all the beasts of the field enmity betwixt him and the woman and sensible feeling of paine in creeping on his belly and eating the dust of the earth The woman beside her common miserie with man shee shall be in subiection to her husband full of griefes in her conception going with child and trauaile But for the man his punishment shall in speciall manner bee ordered wherein all his progenie may take notice of it his punishment shall bee with sinne and death sinne originall the exorbitation of the whole man both inward in himselfe and outward in the gouernement of the creature Hence plainely appeares that mans wit and will are set the wrong way their faces cleane turned from God and therefore no free will to doe any good that may please God but vnderstanding and will enough to do euill and that continually Againe in the necke of this followeth actuall sinne as the streame from the fountaine the branches from the root and this is a continuall iarring of man vpon outward obiects for originall sinne hauing turned all the wrong way it is necessarie that as often as any wheele in man mooueth it should meete a crosse with euery good thing and therefore iarre vpon him yet God limits this iarring that it can goe no further then he shall direct it to wit vnto his owne glorie and some particular good end in his Church This sin receiues degrees indeede the other is equall in all because the same measure metes it out vnto all but this is a greater or lesser sinne in respect of whom or against whom it is committed likewise in respect of the matter and manner of working it whether it be done of knowledge or ignorance of infirmitis or stubbornnesse or with an high mind and all these stand vpon two heads sinnes of commission in doing that euil we should not do and of omission the not doing of good that should bee done And all this will the Lord doe in setting in order which shall be a iust punishment vpon all malefactors The rest of Gods methode is more fearefull and better felt of man that is death the method wherof consists in the beginning and ending of it wherein shall be a continuall losse of life and subiection to the miserie thereof which shal make vs worse then if we had neuer beene This death brancheth it selfe into two parts the first and the second death the first death is a subiection to the miserie of this world the inchoation and beginning whereof is the miserie which comes by the losse of the good things of the bodie as of health whence commeth sickenesse deformitie sence of nakednesse wearines and subiection to dangers Secondly subiection to the miserie which comes by the losse of externall things as of friendship honour rule and dominion ouer the creatures of things necessarie for this life as meat drinke apparell c. now the perfection of this death is the going of the spirits out of the bodie whereby the soule departeth from the bodie and the bodie afterward is resolued into the elements especially the earth which did beare the greatest part in his making The second death hath this order first it subiects a man to the miseries of the world to come the beginnings whereof are in this life the forerunners of the extremitie of woe that are to come in the next world the forerunners are emptinesse of mind in regard of all good ignorance of God terror of conscience fleeing and hiding himselfe from the presence of God or else a deepe securitie and senslesnesse of miserie despaire and a fearefull expectation of iudgement the perfection and consummation whereof shall be an eiection from the face of God and iniection of the soule immediately after the first death into hell a reseruation of the bodie in the graue as in a dungeon against the day of iudgement when after the resurrection both soule and body shall be cast into the same place which is prepared of God for the eternall punishment of the wicked both angels and men where is nothing but weeping wailing and gnashing of teeth there shall be found no Limbus puerorum or purgatory but either heauen or hell must be their resting place Neither will the Lord breake his methode or leaue them any cauil for some defect with what reason can the Lord so deale with men seeing all that wee haue heard is concerning Adam must the children smarte for the fathers sinne I hope that God is more iust Well consider that the Lord will not leaue this without his order for all the posteritie proceeding from Adam and Euah by ordinarie propagation as they should haue had happinesse if they had stood Propagation of sinne so are they obnoxious to all these miseries hefalling And this is done iustly by all kind of lawes first of nations for Adam was a prince of all
and affections they proceede to strange disorder in life and conuersation and therefore v. 28. they are said to do◠those things which are not conuenient which in particular are expressed in the 29 30 and 31. v. The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which includes two things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither dutie nor decorum so that they misse euery action in the substance and in the circumstance Dutie is wanting therefore the forme of the action is spoiled decencie is also vnperformed and therefore no good manner is obserued by the wicked Therefore wicked men are like to themselues within and without for knowledge will and affection they are disordered at home for life and conuersation abroad Observ Hence then it followeth that Sinne is nothing but disorder and confusion and that sinners are the onely disordered and confused persons in the world First for the confusion of sinne see it in regard of all times God hath from the beginning of the world made the times of his mercie and Iustice appeare and yet sinne hath so obscured them that a man can not discerne whether men were more holy in the time of the Law or now in the Gospel Indeede in the 2. of Tit. v. 11. it is said that the grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that we should denie vngodlines and worldly lusts and that we should liue soberly and righteously and holily in this present world but alas vngodlines and worldly lusts put forth themselues as euidently as they did when the Lord kept backe his glorious appearance of grace Some Christians celebrate a Christmas day indeede which if the name onely were changed a man might iudge it to be a day of Bacchus the feast of Epicures rather then the feast of Saints Againe it hath made a confusion of all places for how shall Christians distinguish betwixt the heathen gentiles that neuer knewe the Lord and them that haue made a profession of his name surely if it were not the worke of the Lord many of their workes would testifie that Gentilisme Iudaisme Atheisme and Christianisme were all one Thirdly it hath made a confusion of all Callings insomuch that no man can distinguish by the liues of men betwixt a calling and a recreation for if recreations be not callings then many a gentleman will prooue himselfe to haue no calling Fourthly in actions good or bad neceffarie or indifferent seasonable or vnseasonable sinne makes all one Fiftly of persons old or young prince or people magistrate or meane persons superiour or inferiour Pastour or flocke all is one for sinne will set the boy against the aged people Prince inferiours superiours and all shall be of the same profession And God tells Israel Ose 4.9 there shall be like people like priosts which beareth the same sense in all the rest And therefore if we looke into court and country citie towne village and house we shall see sinne will be the quarter-master Hence ambition wil order all in the court couetousnesse in the country pride in the city deceit in the towne drunkennesse theft swilling in villages contentions and brawling in families the wife against the husband and the husband against the wife father against the sonne and seruant against master so that he that would espie out any order in the world may not with Diogenes take a candle at noone day go vp and downe the market to spie out an honest man but if he were compassed about with all the starres in heauen and had all the light in the world he were not able to spie out any order in any corner of the world except that which the Lord himselfe hath done will perfectly accomplish hereafter And as sinne is in all these so are sinners the oxe knowes his owner and the asse his masters crib the crane turtle swallow their appointed times but euen Israel hath not knowne Gods people hath not vnderstood For place if God shall say vnto man as he did vnto Moses Exod. 3.5 Moses Moses put thy shooes off thy feete for the place whereon thou standest is holy ground Christ may say my house shall be called a house of prayer and the Preacher may say to euery one take heed vnto your feet when ye come into the house of God yet none shall with Moses put off his shooes hide his face be afraid to looke vpon God for they will stare him in the face euen standing in all their filthines they will make the house of God a denne of theeues and for all that the Preacher hath said be so farre from hearing that they will offer without all controlment the sacrifice of fooles For Callings it is as easie to pull the starres from heauen as to make some gentlemen leaue their pleasures or they that are giuen to a wandring life to set themselues to some honest calling whereby they may glorifie God profit Church Common-wealth and liue honestly among their neighbours For actions men neither care for honestie nor dishonestie but rush into sinne as the horse doth into the battell and drinke in iniquitie as the fish doth water As for persons what care and conscience make men of their companie they can shake hands with euery bodie be most at ease with the wicked and solace themselues with those that hate God And therfore the point is cleare that the world is full of disorder and confusion The reasons whereof are these Reas 1. Because that sinne and sinners breake all Gods limits and wil be kept within no compasse vntill the Lord take sinne and sinners and chaine them vp for euer with the deuill in hell Reas 2. Because sinne confounds all mens memories for take a sinner either in Church or Common-wealth to giue accounts either to God or man of that which they trusted him withall and you shall finde him so confounded with the spending of his masters goods that he cannot tell iustly how any penie is put forth for his masters profit therefore at the day of iudgement when the Lord shall call for his talents wicked men shall be so confounded that they haue nothing to say but away with me wretch into the place of my torments Reas 3. Is from the nature of sinne which accepts of all without distinction it careth not how it comes by any thing whether by hooke or by crooke as we say and therefore sinne beeing a great gatherer and keeping no booke either of receits or expences must needes make confusion when it comes to the reckoning and therefore neither the giuer nor the spender shall haue any profit by it 1. Vse reprehension First confutation of the wicked that make no account of the day of Gods reckoning with them but let them be assured that Gods booke is neither crossed nor made vp in this world and therefore must they looke to answer hereafter Secondly correction to the godly that can not be content to let God be crossing
'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
vnto heauen His counsels are not to bee measured by our infirmities nor by that we cast forecast or doubt but as hee himselfe hath pronounced of his wayes and many haue prooued true to their euerlasting happinesse But Sir I pray you Whether a Christian may drawe vpon him this pitifull wound of a desparing conscience may we not draw this fearefull sentence on our selues that as God hath said he will set our sinnes before vs so now he hath truely done it and we sensibly feele it yea verely if Gods onely mercy be not our stay for as our first parents voluntarily gaue their necks and in them all their posterity vnder the yoake of Sathan and as the vengeance of Gods iustice alwaies burneth against the wicked his sword continually employed which nothing can quench but the wâ—ter of his grace flowing from the sides of his Son and that compleat armour whereof S. Paul speaketh Ephes 6. so should all of vs in this life tast of the heat seele the dint of that sword if his mercy in his Sonne and for his Saints cause on the earth he stayed not the iealousie of his wrath his anger our sinnes pull on but his mercie is onely for himselfe So then all men are subiect to afflictions of conscience melancholie persons especially First such as are exercised either in naturall philofophic without the light of Gods word or else with the light of Gods word but diue too deepe into Gods secrets Secondly such as are negligent in reading and practising Thirdly such as are humorous Fourthly such as are weake in faith The meanes that brings all this vpon vs is ignorance and infidelitie now least Gods children should vnaduisedly dishonour God in this kind of sorrow who is the God of peace and comfort we will shew that this setting of sinne before their eyes is greater matter of comfort then sorrow and so hauing saued Gods children out of this fire by yeelding them that comfort which the Lord promiseth to euery broken and contrite heart setting his sinnes before his eies that so he may escape the iudgement of God which shall be sure to fall vpon all hypocrites when no comfort shall be found for them either in beauen or earth For the godly let them resolue that sinne must haue smart therefore the Lords sending affliction vnto his children is because he would not haue them freeze with the wicked world in their dregges If God punish not in this world either God is vniust or els there is a hel to punish them in euerlastingly but his children if they profit not by one he sends another to condemne them in the world that they may escape in the world to come Secondly as that is Gods ende so they shall finde that this is Gods ordinarie way to doe them good Iam. 1.12 Blessed is the man that is tried for when he is tried he shall receiue the crowne of life Luk. 24.26 it is reprehended of our Sauiour Christ as a matter arguing great ignorance and infidelitie not to know and beleeue that this was his portion and so consequently a thing to fall vpon all them that would liue godlily in him 2. Tim. 3.12 Yea and all that will liue godly in Christ Iesus shall suffer persecution therefore saide Christ vnto them O fooles and slow of heart to beleeue all that the Prophets haue spoken ought not Christ to haue suffered these things and to enter into his glorie Now this beeing prooued as Christ doth in that place beginning at Moses and all the Prophets must needes follow that the seruants beeing no better then the master and the members as subiect to miserie as the head that this must be their portion for in plaine reason it were a shame to see the head crowned with thornes and all the rest of the bodie clothed with rich attire and costly raiment such as are in Kings houses but it is well if Christians may be lodged in Innes for strangers they are in this world nay well if they may but obtaine the stable and the manger for their chamber and their bed for they are hated of the world and therefore the worst roome is too good for them in the conceit of the world Act. 14.22 Confirming the Disciples hearts and exhorting them to continue in the faith affirming that we must through many afflictions enter into the kingdom of heauen Admirable is the first chapt of Iames v. 1. the twelue Tribes are fratterâ—d abroad sâ—â—re from Ierusalem and that among the heathen Ierusalem is vtterly destroied the Temple brought vnto the ground not one stone left vpon an other and all those woes that our Sauiour Christ spoke of Matth. 24. were accomplished now might they well hang their instruments on the willows wholly forget Ierusalem let their tongues fooner cleaue vnto the rooses of their mouthes then that they should once sing the fongs of Syon yet Iames the seruant of God and of the Lord Iesus Christ is bold to write vnto them the salutation of ioy and comfort and well may he be entertained of the faithfull among the Iewes because of his flyle a seruant of God might haue put life vnto them all but and of the Lord Iesus Christ shall make him odious to the multitude Well be knowes vnto whome to tender hsi seruice to wit to those whom God loues therfore he respects the beleeuing Iewes that now might bee swallowed vp with greise therefore v. 2. he calls them his brethren But he beginnes with cold comfort Count it my brethren exceeding ioy when ye fall into temptation but the Apostle knowes the best what shall be for their present consolation and therefore he respects that before all other and so begins with it not leauing his exhortation as a bare affirmation but adding in the rest of the chapter a strong confirmation of his exhortation Marke therefore the arguments as grounds to be laid in all our afflictions they are in number fiue The first is drawn from the blessed fruit that shal spring from this tree and that is patieace euen the whole worship of God in distresse wherby being neady to loose our soules we possesse them and the excellency of patience he commends vnto vs v. 4. from his perfection first in himselfe secondly in his worke thirdly in the subiect giuing vs to distinguish betwixt this pationce and all other fained patience is but for a time hath in it selfe no perfection it works nothing because it is a meere patient yee and to suffer constrained but this a stirring patience for he must haue his worke and he is neither idle nor a vaine workman for he hath a perfection of his worke Thirdly the subiect of all other patience is but like vnto a stone that beeing stricken with the hammer and clouen in pieces lies still neuer vnites his parts againe but this patience when his subiect is euen beaten to powder and is scattered abroad is able to bring all together againe ioyne soule
children are in sorrow but when they consider how of his owne will he hath begotten them with the word of truth that they should be as the first fruits of his creatures then their hearts doe reioyce and their ioy no man shall take from them Now that compleat ioy may be drawne out of all these arguments it is necessary that the word of God be specially looked vnto for in afflictions it onely giueth vs the liuely sight of our sinne manifests the riches of the mercies of God in Christ Iesus to deliuer vs from sinne and therefore Dauid saies often but for thy lawe I had perished in mine afflictions therfore for further comfort he shewes what is required to make vs profit in Gods word first qualification secondly practise the first the soule the second the life of the soule the qualification v. 19. the reason of it v. 20. and the conclusion out of both ver 21. Wherefore laying apart all silthinesse and superfluity of malitiousnesse receiue with meekenes the word that is grafted into you which is able to saue your soules After this qualification followes the practise that the mercies of God might not be in vaine which he hath bestowed vpon them therefore v. 22. be ye doers of the word and not hearers onely deceiuing your selues now because this cousening of our selues in hearing of Gods word is a disease incident to the most hee playes the good Physitian first discouering the disease by a familiar similitude laying together these fowre tearms spots and a glasse sins and the law as spots may be seene in a glasse so sinnes may be seene in the law secondly in their qualitie wherein they are laid together and that is beholding considering and immediately forgetting as a man beholding falls to consider something amisse in himselfe yet going his way and other matters possessing his head immediately forgetteth what manner of face-he had So they come to the Church looke into Gods word consider that all is not well yet going their way home againe to their olde courses and now all is spoiled and they are neuer better Secondly hauing discouered the disease by the most familiar fymptomes applyes the remedie and tells them what must be their receit ver 15. the perfect law of libertie must be carefully looked into Thirdly he giues them the manner how it must be receiued first what must be abstained from as deadly poison to the nature of a Christian and secondly the onely hinderer of the worke of all good physicke First therefore v. 26. If any man seeme religious and refraineth not his tongue but deceiueth his owne heart that mans religion is in vaine Secondly thus must it bee taken according to pure religion and vndefiled before God in visiting the fatherles and widdowes in their necessity and to keep himselfe vnspotted of the world Seeing then that God hath so many comforts patience to possesse the soule when it is at a loffe wisedome to make i◠finde it selfe in the greatest night of trouble contentation to quiet it as well in aduersitie as prosperitie a crowne of glory to recompence it after all combats and such a word as may be a light to direct a sword to defend and teach the true watch word of a Christian when he is readie to be swallowed vp of his enemies it cannot bee but that we should alwaies rest in the hauen of happinesse A recaptulation of all the former heads in a briefe and perspicuous table for the further impression of Christian comfort in the memories of the faithfull Comfort in affliction donation of grace informing the action present patience working v. 4. perfecting v. 4. wifedom giuen freely and liberally receiued by praier faith future true contentation in all things v. 9 the ende of the action blessednes in the crowne of life v. 12. sanctifying causes principall the will of God v. 18. instrumentall the word of truth v. 18. effect first fruits a holy kind of offering taken out of the residue of men v. 18. true application in the qualification manifested v. 19. prooued in clearing the point v. 20. in concluding v. 21. in the practise honest and good hearing and doing v. 22. dishonest and vnprofitable illustrated 23. 24. by tearms spots a glasse sin and the law qualitie beholding forgetting applyed first in the prescript v. 25. in the vse vnlawfull v. 26. lawfull v. 27. Seeing then that this is the course that the Lord will take let no man think to be Diues all his life time in this world and Lazarus after death If God promise riches the way thereunto is pouertie before loue correction before exaltation deiection whom he saueth first he damneth he bringeth not to heauen but by hell if he promise life hee slaieth first Ioseph sawe the sunne moone and starres worshipping him neuertheles yet that could come to passe God laid him where he could see neither sunne nor moone nor any starre of the skie and all that many yeares and also vndeserued yet all this while to nurture him vp against the time of honour God promised Israel a land of milke and honie yet for the space of forty yeeres they went through a land not only where there were no riuers of milke and honey but not so much as a droppe of water to refresh them withall yet all this was done of God to doe them good at the latter end God promised Dauid a kingdom yet immediatly he stirred vp Saul against him to hunt him and ferret him out of euery hole and that many years Thus he that will weare the crowne of glory must weare the crowne of thornes he that will haue all teares wiped from his eyes must first shed them Reu. 15.3 the children of God before they can sing the song of Moses the seruant of God and the song of the lambe Christ Iesus must first swim through the glassie sea mingled with fire and brimstone It is not the way to heauen to liue in this world in perpetual ease rest quietnes in body soule goods and good name therefore as the end of all afflictions is full of ioy and comfort so is the way seeing it is appointed of the Lord most comfortable because euery steppe brings vs towards Gods kingdome and I may tearme afflictions markes in the way to tell vs we are to keepe on that way they lead vs. A man inquiring his way and is told he hath no plaine way but by desolate woods hills and mountaines very stony and troublsome to passe by when the trauailer seeeth these marks he saies vndoubtedly I am right but if he find all to be plaine presently stands still lookes about and saies I see neuer a one of my directiōs therfore I am assuredly wrong this way will neuer bring me to the end of my iourney So the Lord hath told vs that this is the way to heauen to passe by many crosses we run a long and find no such matter well may we suspect that we are out
wind in vnconstancie and as fraile as the tender hearbs how soone should all become nothing therfore Gods decree being laid the first corner stone we may assure our selues that the building shall stand for euer therefore euery one in his conflicts with the deuill hath full assurance of the conquest for this roote is laid in him whose fruit and branches stormy tempests may nippe and shake yet the sappe shal neuer be dried vp in the roote neither shal any euil wind of Satan so blast that the immortall seede bee at any time quite withered yea though all fierie darts bend thereto with all might and maine employed yet the storme beeing blowne ouer by the spirit of grace and the comfortable sunne of consolation shining vpon our gloomy hearts it will budde forth againe into blossome fruit and branch as a most beautifull tree in the paradise of God Let the comparison of bodily sickenesse and the consideration of the kind of frailtie mooue vs we haue experience how diuers times the disease preuaileth ouer the sicke persons that actions faile and the faculties seeme quite to be spent neither hand nor foote is able to doe their duties the eie is dimme the hearing dul the tast altered and the tongue distasteth all things euen of most pleasant relish and the weake and feeble patient seemeth to attend the time of dissolution when as yet notwithstanding there remaineth a secret power of nature and a forcible sparke of life that ouercometh all these infirmities and consumeth them like drosse and rendreth to the body a greater purity and firmenesse of health then before the sicknes it did enioy euen so ought euerie one to esteeme of the spirituall case and consider that their soule is sicke but not dead faith assailed but not ouercome therefore let patience attend the finishing of this secret worke and so shall they see these burning seauers of temptations to be slaked and cooled by the mercie and grace of Christ and that sparke of faith which did he hid ouerwhelmed with heaps of temptations to breake forth againe consume the causes of the disease And as nature after a perfect crise dischargeth her selfe either by stoole vomite sweat bleeding or such like euacuations to the recouery of the former health euen so shall the faithful soule find in himselfe strange ease after these temptations by reason they haue caused diuers euacations of the filthines of sinne and therefore greater puritie must needs be in the soule Thus the Lord preserues the verie garments of his Saints that he suffereth them not to take any smell of the flame or the verie sweat of afflictions to sticke vpon them Psal 68.22 The Lord hath said I will bring my people againe from Bashan I will bring them againe from the depths of the sea Og the Gyant and all his fat bulls may push at the godly but their strength shall not preuaile against the strong one of Israel but euen the foote of his faithfull ones shal be dipped in blood and the tongues of the dogges of Israel may drawe out the verie heart blood of all these bulls So that after the conquest the triumph beeing giuen to the Lord they may truly celebrate it setting the singers before the players of instruments after so that the praise of God may be heard in his assemblies euen from all them that are deriued from the fountaine of Israel so that this knot betwixt God the faithfull soule more surely knit then that of Gordius can neuer be loosed by the deuill broken by his forces disanulled by his stratagemes or euer found out by his policies Therfore as Christ cried out O my God my God why hast thou forsaken me it is impossible that Christ should be forsaken therefore it is a voice more for the instruction of his children then to shew his owne discomforts if he cried out why may not we crie out yet as Christ was heard and freed from his feare so shall euery faithfull soule be sure to speede with his God and shall againe as Dauid was be restored to those wonted ioyes which they sometimes felt in the sweet mercies of the Lord. These assaults are at the first heauie and bitter if they come in great measure they may cause impatience Iob 3.1 if they continue then may the soule beginne to iudge them nothing but Gods wrath Iob 6.2 3. The arrowes of the Almightie are in me and the venome thereof doth drinke vp my spirit and the terrors of God are against me it brings afresh his old sinnes into remembrance to trouble him in his sleepe visions dreames and anxietie of spirit Yet in this miserie God supports his faith he feeling this gets experience Rom. 5.4 hence hope that grace shall neuer be wanting Iob 42.5 6 Heb. 12.11 Let Pharaoh feele but a little of this and he presently rebells yet the faithfull though they haue more feeling of their rebellious hearts and the deuill more strongly assailes them then any other yea God seemes to be their enemie yet Iob 13.15 Though he slay me yet will I trust in him Dauid Psal 22.1 O my God I crie by day but thou hearest not by night but I haue no audience words almost of desperation and as a man without faith yet then he saith My God a plaine argument of faith for Gods children can not forget their language Hence a man may in a manner see contrarie affections in their prayers for flesh and spirit struggle together Gen. 32.18 Iaakobs wrastling is a type of the conflicts of the faithfull with Christ he assailes them with the one hand and vpholds them with the other hence Iaakob is called Israel a preuailer with God The Church hath both his names Psal 130. and Psal 121. Mark 15.22 to 27. we see a strange conflict betwixt the woman of Samaria and our Sauiour Christ foure notable repulses are giuen her 1. silence 2. haish speeches of the Disciples Send her away 3. cold comfort I am come for the house of Israel of which thou art none 4. extraordinarie reproch Thou art but as a dogge therefore must thou haue none of the childrens bread yet we finde her to be more instant at euery repulse and when the most dangerous repulse was giuen her to bring an inuincible argument of her faith True Lord I yeild all if my place and deseruings must be considered then no mercie for me but Lord yet account of me as thou hast saide let me thy dogge but tast of the crummes of thy mercie and it shall suffice the hunger of my soule Thus Gods children ouerwhelmed with sinne turmoiled with Sathans conflicts and amazed with Gods anger can then lift vp their eye lids and giue a glimps to the brasen serpent Christ Iesus and fling themselues into his armes catch hold on Gods hand buffetting them and kisse it There be three grounds of temptation First our naturall weakenesse prooued by Sathan and the world Secondly the continuall buds of our originall sinne in
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
of sufficiencie and will also effect that which he hath promised the first makes it possible in the thing the second makes it to exist in me now wee shall finde both these in the Lord which indeede grounds our faith in all particulars But here is neede of particular application and therfore we shall finde them both applyed vnto affliction I may well beleeue God with ease in prosperitie but hoc opus hic labor est this is paine and toyle to beleeue in affliction marke then these two places first for Gods sufficiencie 2. Cor. 12.9 my grace is sufficient for thee secondly for Gods efficiencie Isa 43.2 when thou passest through the waters I will be with thee and through the floods that they doe not ouerflowe thee when thou walkest thorough the verie fire thou shalt not be burnt neither shal the flame kindle vpon thee This is more manifested in the manner of working first in the Father because of his relation a father can do nothing which shall not be for the good of his sonnes Heb. 12.5 in affliction he speakes as vnto children my sonne despise not the chastening of the Lord neither faint when thou art rebuked of him Hence all is in loue Heb. 12.6 Whom he loueth he chasteneth and scourgeth euerie sonne that hee receiueth secondly this loue must purge vs Ioh. 15.2 Euery one that beareth fruit hee purgeth that it may bring forth more fruit for when we beginne to grow wild he correcteth our haughtinesse and cooles our courage by some affliction or other to cut short our hornes least we like bulls of Bashan should push at the godly the Lord sends fire theeues oppression to let vs blood in our riches least we should be too ranke and grow into a surfet Hence we may gather that the Lord hath means to saue vs and giue vs consolation in his good time 2. Cor. 1.4 so that this cannot be in wrath Psal 39.5 and therefore the Father doing this it must needs returne vnto our good Heb. 12.10 The second manner of working is in regard of Christ Iesus for afflictions are indeed curses but Christ became a curse for vs and so as by sinne blessings became curses so by Christ curses became blessings therefore the Apostle calls it a gift a matter of Gods liberalitie to become a sufferer Phil. 1.29 for vnto you it is giuen for Christ that not onely ye should beleeue in him but also suffer for his sake as though it were a greater matter of commendation to suffer then beleeue hence Paul can be content in all estates Phil. 4.13 The third manner of working is in regard of the holy Ghost who is the comfortet of the faithfull and therefore shall they be sure to want no comfort this makes the bodily absence of Christ better then his presence Ioh. 16.7 These are the principall causes able to support the soule without any more yet God is rich in comfort for the lesse principall causes are waightie and more readie at hand as first the word of God with the ministerie thereof Afflictions worke best in men when they come with the word Iehosaphat was more humbled by the speech of Iehu the seer then he was beeing compassed about with an host of enemies Adde wee vnto these the graces of Gods spirit in the hearts of the faithfull we must ouercome griefe with patience and eate out and burne out the temptation by faith and purge distrust in Gods promises by perseuerance in prayer Griefe naturally is heauie and lies as lead at the heart and consequently presseth vs downeward so that faith and praier must keepe the heart and hands the voyce and eyes vpward if we can call it shewes we are children of hope hanging at the breast for grace is like the stone that Aaron and Hur put vnder Moses that he might sit vpon it and the exercise of it is as Aaron and Hur holding vp Moses weake hands which while they are steadie make Israel preuaile against the Amalakites but when they shrinke downe Amalek preuailes Euen so is it with Christians they sit vpon the corner stone Christ Iesus but their hands and knees fainting in the exercises of prayer and other graces of Gods spirit makes the deuill our cursed Amalek preuaile against vs but the Lord will neuer leaue vs without good Aarons and Hurs to helpe to stay vp our hands vntill the going downe of the sunne and then shall Amalck vtterly be discomfited More specially I bring a threefold combination of grace with one single to runne through euerie one of them The first combination is of knowledge and conscience knowledge 2. Tim. 1.12 I am not ashamed because I know whō I haue beleeued secondly conscience which is a continuall feast therfore he that hath a good conscience may alwaies keepe a good house and be a cheerfull man all the dayes of his life The second combination is prayer faith praier as a watchword stirs vp in the soule and musters vp together an army of heauenly souldiers yea and God the cheife generall to send present aid to beat backe all the force of the enemie and all of them fall backward euen as the great multitude that came to take our Sauiour Christ Againe faith staies the hand of God continually it is a most sure stancher of blood so that if any affliction lie vpon vs it is for want of faith Moses was rebuked of the Lord for the not circumcising of his sonne his faith was weake and his wife in performing that duty was almost without faith yet the Lord departed away and spared both Third combination is patience and wisedome Patience Luk. 21.19 by your patience possesse your soules the seruice and worship of God in affliction is patience now wisedome is most excellent for it teacheth vs to descend downe into our owne soules and plead guiltie but there it leaues vs not as foolish persons to lie pleading with the iaylor or hangman for a pardon but presently brings vs vp againe and maketh vs ascend vnto the Iudge in heauen with a pardon receiued at the hands of his Sonne to intreat for mercie and that with full assurance because in the pardon the grant is specified which the Lord will neuer forget This makes vs see the true cause of our miserie 2. Sam. 6.16 what haue I to doe with you yee sonnes of Seruia hee curseth euen because the Lord hath bidden him curse Dauid who dare then say wherefore hast thou done it thus our wisedome teacheth vs to see the cause and then looke to his mercy and consider that his hand is not a destroying hand but a sauing A man that falls into sicknesse if it come whilest he is in his calling he is then lesse greiued then if he should haue brought it vpon him by surfeting and haue hatched it by his ill courfes euen so it comes to passe in the sicknesses of the soule If I was vsing the meanes of godlines in sinceritie of heart then shall I