is a fearefull receipt worse then pils of hierapicra or any extreame purgation it is Take him bind him hand and foote and cast him into hell fire where shall be weeping and gnashing of teeth for euer Yet let vs see the cure that the Lord prescribes in this place and first How God meets 〈…〉 if any make the question whether curatio debetur Symptomati I answer No for it is a rule that the physicke must be applyed to the cause not to the effect yet with the Lord iudgement is as sure in the effect as the cause for hee cannot be deceiued he brings vs to the knowlege of the disease by the Symptomes but he himselfe first sees the cause and therefore he discouers the hypocrite from the very fountaine thou thoughtest and also tells vs the action of his thought to make God like himselfe Yet if God should aske his patient whether hee felt this thought in himselfe or no I am perswaded he would most impudently denie it yet if he had any eye but to looke on his practise hee should soone conceiue his thought to be no better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wicked men 〈◊〉 so senceles 〈◊〉 nothing wil make theÌ„ feele 〈…〉 But the disease is desperate therfore what remedies will the Lord vse the Apothecaries shoppe can afoard him none therefore questionlesse that course is to be taken that men vse to take with gangrens to cauterize and burne them to the quicke euen so the Lord must deale with all hypocrites for they haue suffered the disease to runne so long that nothing can helpe it but a hote yron And for this purpose the Lord hath two First hee will reprooue him this yron shall try and search him to the quicke but alas if God will handle this yron euen to sift out one that is rotten at the heart when shall the yron cease burning all must be burnt away and if that were so then happie were the hypocrite for then should he be without all sense and feeling but alas better had he been if he had neuer been born then that the Lord should take a second yron into his hand and that is after the searching of the sore should burne them in the very consciences by setting their sinnes in order before the eye of the soule Conscience most apprehensiue which is most quicke in sense and feeling But let vs descend from the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider who this Thou is that the Lord will thus handle Hee is plainely described from the 16. verse to my text First and principally hee is such an one as wil become a publike teacher of his law and couenant but because this description may well agree to any professour vnreformed I will vnderstand it of all vnreformed professours that will needs make a shew of godlinesse but hate to bee reformed by denying the power thereof in their life and conuersation and therefore my text wil taxe many an one Yet before I come to the speciall explication of the words I cannot but a little shew myaffection to our distressed congregations that are full of these ministers that will haue to doe with Gods ordinances and talke of his couenants and yet hate all reformation often haue our ignorant scandalous and negligent ministers been warned to beware of their callings and know what they meddle withall God is not mocked neither euer will he suffer the malice of the deuill to rage in these persons against his little ones for alas what haue they done I knowe not what arrowe might more deepely perice them then this fearefull sentence of the Lord which neuer ceaseth cutting and wounding vntill it come at the verie conscience The best shast that Gods archers may vse for the battels of the Lord is alwaies to bee drawne out of Gods armorie framed by the hands and skill of himselfe and his owne workemen fit to make the manof God absolute and perfect 2. Timoth 3.17 vnto all good workes and blessed is the man that hath his quiuer full of them I know no arrowe that is able to dart and enter through euen vnto the diuiding asunder of the soule and spirit Hebr. 4.12 of the ioynts and marrowe and lay open the verie thoughts and the intents of the heart as the arrowes of Gods quiuer and therefore the word of God deals most roundly with hppocrites in this place sparing neither sinne nor person these things and thou euen thou that takest vpon thee to declare my ordinances and will haue my couenant in thy mouth I tell thee this shall neuer cloake thy sinne seeing thou hatest to bee reformed It is a case lamentable These things first caxe all vn 〈◊〉 miâ—isters deseruing the bowels of all Christian pitie and compassion and able to cause the teares of sorrowe to gush out and streame down the face of a man who is not frozen too hard in securitie and vncharitable carelesnesse when he shal but lift vp his eyes and see the wasts and desolations of so many distressed soules pined and consumed to the bone for lacke of Gods sustenance the bread of life the word of God the onely preseruatiue of the soule The cause of all this is because the very trash and rif-raf of our nation haue laide their sacrilegious hands on the Lords arke vnreuerently entred with shooes and all into his temple taken his vndefiled testimonies into their defiled mouth disgraced defaced and defamed the glorie and maiestie of diuine rites and mysteries Alas is the Church of God so destitute of labourers must Christ needes for their sakes call againe from the net the receit of custome and other trades such men as after a nights sleepe or an houres traunce are made able to turne the book of God declare his ordinances and mannage the keyes of heauen 〈◊〉 13 5. but my friend be not deceiued awake out of sleepe and dreame no more confesse I am no Prophet I am no husbandman for man taught mee to bee an heardman from my youth vp If any man aske thee what are these wounds in thine hands answer willingly thus was I wounded in the house of my friends do it quickely least the Lord wound thee in thy conscience when he shall tell thee these things hast thou done and these things will I set before thine eies If God hath said Arise ô sword vpon my shepheard and him that is my fellowe what then will he doe vnto thee smite thee deadly that his sheepe be no more scattered and that he may turne his hand from his little ones for alas what haue they done O therfore get with speed from the Lords house if thou be a cleauer to thy wedge and axe if a husbandman to the plough and share horse and harrow But in vaine doe I complaine for hard hearted men haue so flinted their foreheads seared and sealed vp their minds and consciences in all impietie as they haue made a league and bound
is a day of his silence and there is a day of his iustice and the Lord will not breake his daies with the righteous and sinners vpon earth for the day of mercie man hath a bond from God but for the day of paying vengeance the Lord hath mans bonds man cares not how often God forfeit his bond of mercie for he would willingly haue God to be in his debt for euer yet the Lord is not so negligent in the requiring of the forfeit of his bond of iustice and therefore hauing alreadie discharged his bond of mercie it will be high time to looke vnto man that he answer him for his iustice especially seeing the wicked for Gods silence haue not broken forth with Dauid and said What shall we giue vnto the Lord for all his benefits nor as yet vpon conditions performed are able to say We haue taken the cuppe of saluation and called vpon our good God nay as yet we haue nor so much as resolued to doe it So that the Lord may most iustly breake silence and after the expiration of their daies of peace vexe them in his sore displeasure Reasons 1. from the nature of time From time appointed of God for all purposeâ— The Lord is before and after all times yet in his works he hath reuealed himselfe to performe all actions in time and he hath appointed euery thing his certen time Eccles. 3. that so euery worke of God might be seene distinctly The Lord hath a time for his silence and a time for his iustice that so the mercies which he shewes vnto the sonnes of men and the iudgements which he brings vpon them might be seene distinctly and he praised for them both 2. Reas Lone vnto his creatures First Loue to 〈◊〉 creature to shew his generall goodnes secondly to mooue him to repentance and thankefulnes for his patience and long suffering 3. Reas To leaue man without all excuse To leaue reaâ— without excuse seeing God hath laboured by mercies to allure and iudgements to terrifie so that when his last doome shall come the Lord shall say What are become of all my mercies and why was thou not reclaimed by my foretelling thee of iudgements therefore goe thou accursed wretch into hell fire where thou shalt neuer haue again the time of my silence 1. Vse reprehension either confutation of all those that cry Mal. 3 14. It is in vaine to serue the Lord and what pleasure haue wee that we haue bowed our selues before him surely you are blind that cannot see what large dayes the Lord hath giuen you here vpon earth and what long silence hath passed betwixt him you nay he hath not onely beene silent but also he hath been bountifull vnto you in many a temporall blessing euen aboue his owne Saints Second vse vnder this head is correction of the hastie desires of Gods children first to haue iudgment on their enemies and secondly to haue speedy dispatch of affliction in themselues Thus they hasten the time of the mercie and iustice of the Lord. Know therefore that God will haue his times completly ended and it is your duty to stay his leasure for he that beleeues will not make hast 2. Vse is instruction first an admonition to all the wicked that they harden not their hearts denie not Gods call but listen vnto him least they call when he will not heare them For your time is to day but Gods time is his will and pleasure in silence reproofe your time is present for time past is not called again with had I wist and the time to come is in Gods disposing 2. Branch is a direction to the godly that they make vse of all times for the Lord would haue them exact in the computation of the yeares of his mercie and iustice yea and of seasons in these times for he complaines for the want of it Isa 1. The oxe knowes his owner the asse his masters cribbe these know their masters and the times wherein they refresh them the swallow and the crane their appointed times therefore let it not be saide of Gods Israel that they know not him which doth all for them God is pleased to call them his people and what greater shame then this my people haue not knowne me 3. Vse is consolation first for tribulation Is this the day of Gods affliction then happie is my estate for the time of deliuerance is approching therfore in this Psalme v. 15. Call vpon me in the day of trouble and I will deliuer thee mourning may rest for a night but ioy comes in the morning Secondly for the day of prosperitie to haue a heart as ioyfull and glad to thinke of his affliction as then to puffe vp himselfe with his present estate Dauid hath more ioy of heart that Gods countenance is lifted vpon him then because his corne wine Psalm 4. and oyle are increased Heb. 11. Moses can take more ioy to be a partaker with Gods people then in the inioying of all the sinnefull pleasures of Egypt for a season Observ 4. from the order Silence goes before Gods reproofe as a silent ayre before a fearefull tempest The Lord spared the old world a long time before he drowned it he suffered Sodome and Gomorrha to burne a long time in lusts before he burnt them with fire and brimstone from heauen Reasons 1. Iust puwiâ—â—ment That iust cause may be giuen for all the wrath of God that falleth vpon the wicked 2. Reason because the sinne of man cannot be but in that which God hath made good no more then blindnes can be any where Good before euâ—ll but in the eie which had power to see now sight is before blindnes good before euill and therefore Gods silence before his iustice because iustice will not reprooue before man haue sinned 3. Measure of sinne Reason is because a measure of sinne is to be made vp Gen. 15. before God can iudge and therefore the Lord will be silent vnto that time that then he may answer them with a like measure of iudgement 1. Vse is reprehension which serues first for the confutation of the vngodly which thinke that God is forgetfull of his anger but let them know that method is the very rule of memorie and God keeping so close to an exact method can not by long silence forget what he hath to doe Indeede we say old things are out of date and long silence makes contentious matters cease but the Lord is the same to day he was when he began the world and Cains sinne is as fresh in his memorie as the sinne that is committed this day 2. Vse is correction of Gods children that can no sooner heare the faults of their brethren but presently they speake of them this is no good method they ought to haue paused on the matter by silence and after haue reprooued when time would haue serued 2. Vse is instruction 1. An admonition to the
that he would die as Christ did and rise the third day therefore deluding the people with a ramme which they beheaded in stead of Simon and hauing caried it forth and buried it Simon himselfe appeares againe the third day yet see I pray you this Simon will bee baptized as well as the rest and make a shew of beleeuing continue with Philip wondring at the signes and miracles which were done yet when they were to be confirmed by Peter and Iohn and by laying on of hands the holy Ghost to be receiued he would bestow money that he might haue that for the perfection of his art but now for all his baptisme and beleeuing he is found out of Peter to bee in the gall of bitternesse and the bond of iniquitie and all that hee prayeth for is onely that the iudgements might not light on him And I would to God that these persons would but bee so much touched that they would feare Gods iudgements for these sinnes Historie is plaine for it A woman in Italie hauing sore eies and could by no meanes be eased of the paine was perswaded that a Priest could doe it for her therefore comming vnto him intreating with a great reward in her hands the Priest against his skill writ her a paper to be hanged about her neck wishing her no good but all mischiefe yet she taking the paper and following his rule was presently cured of her eyes yet when a yeare was expired she would needs haue the paper read wherein were written these words Diabolus eruat oculos tuos foramina stercoribus impleat which when shee vnderstood burnes the paper for anger and presently her eyes were in as ill case as euer before Hemingius reading the Logicke lecture in the schooles and beeing disposed to make merrie with his auditors in iesting manner told them that if any man should say these two verses ouer one sicke of the feuer it would presently leaue them The verses were vsed of antient Logitians for the figures of a Syllogisme Fecana Cage Daphenes Gebare Gedaco Gebali stant sed non stant Phebas Hecas Hedas One in the companie more simple then the rest tried his words and the euent followed for the space of a yeere before it was knowne insomuch that he was famous for his art But as soone as Hemingius knew the matter and had preached against it all his practise came vnto an ende shewing that the deuill will worke no longer then men serue him ignorantly and therefore if the effect follow no wonder for the parties that doe these things and the persons that seeke vnto them are ignorant and blinded people such as haue no true feare of God for euery one that seareth God speaketh against them nay they speake against themselues for tell mee I pray you how many of these vse to blesse themselues children and family by earnest praier vnto God tell me how many of them haue Bibles in their houses and godly exercises surely they may professe what they will for beasts but they proclaime themselues to be worse then bruit beasts Is there neuer a man of God able to pray as well as they hath God giuen them a greater measure of his spirit then he hath done to any other If this be so commendable why send they not to the minister before these wretches to intreat him to pray for their cattell but alas no maruell if the world be deluded when they will not intertaine the truth of God in the loue of the truth For it were strange to consider how persons beeing galled did euen gnash against these declarations that they should be taught by any young headed boy Well let them know that they haue euery mothers sonne of them made anvnknowne conclusion against themselues for except they repent I tell them as much in writing as I haue done in speaking that they cannot be saued 2. Reason Carnall wisedome is the high conceit men haue of their owne wisdome Rom. 1.22 When they professed themselues to be wise they became starke fooles Pharaoh Exod. 1. come let vs worke wisely and what is that I pray you 1. burdens 2. tyrannie 3. secret murther by the midwiues 4. Wickednes hunts the wicked to his destruction open drowning by all his people and what became of all this wisdome drowning indeed of Pharaoh and all his host in the redde sea What became of Ahitophels wise counsell surely the hanging of himselfe Therfore letall such foxes as Herod was know for a certentie that Gods children shall walke to day and to morrow and for euer most safely for they haue bin simple to denie their owne wisdome yet happie are they for they haue found a better that shall neuer deceiue them Reas 3. is their practise Euill practise they thinke all is well that begins well they neuer respect the ende but runne along with the present satisfaction of their hearts and therfore they are bold to say we shall neuer be mooued Thus promising faire things vnto to them selues A present misery is better then a future mercy to the wicked they make a conclusion more bitter then death before they haue liued halfe their dayes to an end It is the godly man that sees the sword come and hideth himselfe when wicked men are so blinded with the glistering shewes of this world that they can not behold the glittering appearance of Gods armour comming into the field to fight against them 1. Vse is reprehension first the confutation of the wicked that build vpon false grounds and laie sandie foundations of all their hopes and therefore shall it perish as the house of the spider when the Lord shall come with the besome of his wrath and fetch them down out of their kings palaces Secondly correction of the godly that often thinke the wicked haue built thēselues so strongly that there is no way to bring them downe Israel in Egypt is out of heart and the Lord cannot haue the hearing because of the anguish of their hearts yet if with Moses they will be but still a little they shall see the saluation of the Lord. 2. Vse is instruction first an admonition to the wicked that they cry not with Diues soule take thy rest for thou art rich enough for manie yeares Take heed the conclusion is otherwise then he tooke it to be for it is this night thou foole shall thy soule be taken from thee and then whose goods shall these be Secondly a direction to the godly that they make right steps vnto their feete 3. Vse is consolation first in prosperitie to see the fetches of the deuill to perswade vs that there can be no change let vs not reioyce in this but because our names are written in the booke of life A sorrowfull beginning with a ioyfull ending is more sweete then a paradise of pleasure with hell hereafter Secondly in all trouble this may afford consolation because by afflictions we are made more wise vnto
of hypocrits in this place Absurditie of Atheisme is nothing but a thought and a conceit of their owne for so the words runne plainely therefore thou thoughtest and this will bee plaine if we examine it in all the former opinions First Atheisme there is no God Of God because they thinke he seeth them not euen as if the owle or woodcock when they haue gotten their heads into a hole should thinke no body seeth them because they see nobodie or like the blind man in Athens which going to bed with his eye-sight and admiring at the extraordinarie length of the night crieth out against the gods that they kept the day so long from appearing when alas in the night time hee fell blind and therefore thought that all the world was blind as well as he when indeed other men had beene vp and at their workes now readie to sleep againe So deale these men with God they blind themselues and therefore God must be blind too but he will find them out and then they shal know that this was but a conceit Againe nature and fortune are the two supreame causes I would that these men had stood by the ouens mouth in Daniel cap. 3. and had seene the three children in the middest of the fire bound in their coates their hosen and their cloakes with their other garments and yet not an haire of their heads to be burnt neither their coats changed nor any smell of fire to be vpon them and yet the flame of the fire issuing out of the ouen to haue slaine those men that brought them forth what reason would they haue giuen of this I feare not but with the king they would haue made a decree that they would neuer againe blaspheme against this God because there was neuer God that could deliuer after this sort we will therefore declare his signes and wonders and confesse that his kingdome is an euerlasting kingdom and his dominion is from generation to generation The conceit of the Epicures No world Creation because no instruments nor matter is a fond conceit for the best workeman in the best worke is able to worke without any of these and to worke by any of these is imperfection for who goeth to the market to buy instruments to make him reason with all yet to reason is a more excellent worke then to build a stately pallace therefore God beeing most perfect could not worke by instruments for then should be haue been imperfect Againe for his prouidence Prouidence if a man see a father whippe his child and spare his seruant and should say he loued his seruant better then his child euery man would laugh him to scorne so if the Lord whip his children spare the wicked it is not for want of loue to the one or manifestation of loue to the other So for the last iudgement Peter telleth them 2. Pet. 3.5 Last iudgment That this they willingly knewe not how all things were by the word of God and by the same word are still kept in store against the day of iudgement and of the destruction of vngodly men for one day is with the Lord as a thousand yeres and a thousand yeeres as one day no slacknes with him onely the creature must haue his time and then shall be perish or be saued The conceits of partiall Atheists Partial atheisme It is too base for the Lord to take care for base creatures they might as well say to haue created them for the Lord made nothing which his prouidence did not guide and if he be the first and last of all creatures then as all creatures are from him so all must be vnto him and that by his owne wisdome It is the cunning Musitian that must haue the handling of an instrumēt composed of many strings and in nature dissonant to make it sound foorth his skilfull praise and therefore to keepe that excellent harmony among the creatures must needs be the hand of God alone He can make lice swarmes of flyes and an host of grashoppers fight most stoutly against Pharaoh now no generall was able to order the battell but the Lord of hosts and this is no base thing for hereby would the Lord get him a name for euer Of sinne Againe for the decree of sin cannot the Lord bring good out of euill light out of darkenes health out of sickenes glory out of shame and therefore may he decree sinne and yet be no author of sinne for hee hath goodnesse enough out of sinne which shall serue his turne and the rest he will leaue to the first inuenters Of Vbiquitie The conceit of the Aramites shall appeare when they come to fight with Israel in the plaines then shall they know that God is as well the God of the plaines as of the mountaines For Physitians that faine would exercise their wits in the wonders of the Lord. Of extraordinary prouidence If reason may be giuen for fourteene yeares fast surely Christs fasting fortie dayes shal be worth nothing I had rather say as Christ did to the deuil after his fast Man liues not by bread alone but by euerie word that proceedeth out of the mouth of God The Israelites apparell and the shooes on their feet as new at the ende of fortie yeers as they were the first day they entred into the wildernesse was the worke of this word and no naturall reason can bee giuen for it Astrologians are well answered euen by their owne lyes Astrologie An Astrologian comming before a Bishop to be made Minister professing this art the Bishop askes him if he could tel by the starres whether he should be made Minister or no Hee answers he could tell for hee had alreadie calculated that hee should Then saies the Bishop I will see whether I can oppose the starres or no and thus the simple Astrologian was made a lyar Againe Idolatrie for idolatrie a meere conceit they had plentie and felt no want therefore idolatrie was good the world is all secure therefore the deuill is very quiet The shippes can not passe ouer Goodwine sands as in times past therefore the old-mans iudgement was better then all the rest because he neuer knewe it vntill Tenterton-steeple was built a reason of a doting foole Tenterton-steeple is built therefore no shippes can passe ouer Goodwine sands baculus stat in angulo ergo coelum mouetur the staffe is in the corner therefore the heauens are mooued See it in the children of Israel Vp Aaron make vs gods to goe before vs for we knowe not what is become of this Moses euery word a strange absurditie first make a god a meere contradiction that a creature should make his creator secondly gods that was a calfe which is a blockish creature and more foolish then any now that the foolishest creature should become the wisest of all beeings is as strange as the other thirdly to go before vs all Israel were
to arise from his beeing yet appeare in his works are in creation goodnesse wisedome and the like which are absolute in God and before creation yet manifested from creation seeing he hath placed in these creatures the foote-steppes of his goodnesse and wisdome Now his eternitie and infinitnesse may be collected from the creation Deus cognoscitur per modum nâ—gationâ—â— enunentiae causationis but that will be by way of negation for there is a threefold way of giuing attributes vnto God first per modum negationis as all imperfections in the creatures man is finite hath beginning of dayes therfore denie them both of God say Iehouah is infinite and eternall A second waie is per modum eminentia by way of excellencie as what is excellent in the creature to giue it to God in the highest degree man is good wise iust holy therefore God is goodnesse it selfe wisedome it selfe iustice it selfe holinesse it selfe The third per viam causationis by waie of making as the world is a worke aboue the reach of a creature therefore God made it redemption a worke aboue the power of angels and men therefore God must redeeme sanctification no gift in man therfore the worke of the holy Ghost and for any creature to thrust in with God is no lesse then blasphemie Againe in mans fall iustice puts forth it selfe yet was it absolute in God before and therefore might it appoint prescribe laws and set downe certain ends hauing no consideration of the creatures sinne yet the execution will alwaies follow mans sinne So in redemption mercie which is not the same with silence in this place but a free acceptation of the creature in Christ this is also absolute in God and so might haue his worke in God long before man was miserable but to execute this mercie vpon the creature must needes be in his miserie where it appeares to vs so both election reprobation are manifest vnto the creature yet were long before in God and with God Therefore that distinction vpon which some Diuines build to ouerthrow Gods decree of reprobation and election before the corrupt masse is not sound for thus say they Gods attributes are some of them absolute as eternity infinitenesse goodnesse wisedome and these are presupposed before the beeing of the creature others againe conditionall and alwaies haue respect vnto the creature as iustice and mercie no iustice but vpon the condition of sinne and no mercie but vpon the condition of miserie All this is true beeing vnderstood of the execution of mercy and iustice but absolutely it is false being conceiued of the first actions of iustice and mercie for the first action of any wisedome is to dispose of all things for their ends and then consequently to execute one thing to speake what God doth in himselfe and another thing what hee doth in his creatures therefore by the rule of diuinitie in this place wee vnderstand by silence such a kind of mercie as appeares vnto man in the state of his sinne and miserie which is equal to all and no distinct fauour of God in Christ but his generall goodnesse First on mans part for as soone as hee had sinned against God presently vpon the very sinne he was guiltie of hel death and damnation and the iustice of the Lord apprehended him and therefore present execution and if he had cried haue patience with me and I will pay thee all it had beene in vaine for he should haue promised more then he had been able to pay therefore the Lord must haue patience with him for his mercie sake and a little releiue him in his miserie Hence one reason is mans miserie a second is in regard of God himselfe who will be holy in all his workes and therefore iust and merciful iust because of iniquitie mercifull because hee will haue all iust commendation Shal it be the commendation of man to spare and shall not the Lord spare yes assuredly the Lord is full of clemencie and bountifulnesse From his clemencie appeareth his patience and long suffering and from his bountifulnesse many a temporall blessing as wee see by daily experience to the tempting of the verie godly that there is no diuine prouidence For the Rhetoricke in the words here is first to hold the tongue put for silence then secondly silence put for patience meekenes gentlenesse long-suffering and bountifulnes for the Grammar the word signifies such a kind of silence as goes with deafnes as though God were both dumme and deafe but the Lord is not so for he hath made both the dumme and deafe Exod. 4.11 and therefore can hee be dumme and deafe at his pleasure and also speake and heare at his pleasure So then I find this word in a more significant coniugation wherin a double action is signified Tacitum cogitare to thinke a secret to be silent for better deliberation and therefore Gods silence is no idle silence but full of wisdome Lastly for the logicke this is an adiunct giuen vnto God now adiuncts make not for the beeing of any thing but for his welbeing and therefore the Logicke tels me that though silence bee not for Gods beeing yet it is a grace that the Lord will put vpon himselfe when he saies I am silent And therefore hauing found out in some measure the wisdome of God in his word let vs magnifie him in it and apply it to our owne hearts Obser The great God of heauen and earth that is prouoked to wrath euery day is full of mercy clemencie patience long-suffering and bountifulnesse toward all Reasons drawn from God secondly from the creature Reas 1. It is Gods nature Esa 55.7 for hee is verie readie to forgiue that is it is his verie nature Reas 2. Gods will Ezek. 33.11 As I liue saith the Lord I desire not the death of a sinner Reas 3. His glorie Exod. 33.19 Moses desires to see Gods glorie the Lord answers him I will make all my good goe before thee and what is that I will shewe mercie on whome I will shewe mercie and I will haue compassion on whom I will haue compassion Reas 4. From his words and deeds both by himselfe and by his Prophets Isa 1.18 Come let vs reason together though your sinnes were as crimisin they shall bee made white as snowe though they were red like skarlet they shall be as wooll Isa 30.18 yet will the Lord wait that he may haue mercie vpon you and therefore will he be exalted that he may haue compassion vpon you 2. Chro. 36.15 The Lord God of their fathers sent to them by his messengers rising early for hee had compassion on his people and on his habitation Reas In regard of the creature First serious meditation on the time of his patience Acts 13.18 About the time of fortie yeares suffered he their manners in the wildernesse no idle circumstance but worth the obseruation that euill manners should goe vncorrected fortie yeares which ought now to
thee from thy griefe and make thee exceeding glad and expect patiently and doubt not but thy words shall come to passe For first thou prophesied to Israel a long time and they haue profited nothing this could not but vexe thee exceedingly now I haue but sent thee three daies into the citie of Nineueh the chiefe citie of the Assyrians all of them are the heathen that neuer heard tell of my name without my Christ aliens from the common-wealth of Israel strangers from the couenants of promise and had no hope and were without God in the world yet thou sees what a wonderfull effect it hath wrought in Nineueh the King is off his throne hath laide his robe from him couered himselfe with sackcloth and sits in the ashes further he makes proclamation for a generall fast of man and beast all to crie mightily vnto God turne from their wickednes with this perswasion that the Lord would repent turne from his fierce wrath that so they might not perish Oh happie Ionah that it pleased God to let thee see this glorious worke of thy ministerie surely thou may well be glad vnder the gourd to sing Psalmes vnto the Lord for such a deliuerance and if the Angels in heauen be so ioyfull for one sinner how mightest thou triumph for such a multitude as the whole citie of Niniueh wherein were sixescore thousandinfants that could not discerne betwixt the right hand or the left Or if thou had been mooued toward thine owne countri-men haue made as much hast as the woman of Samaria did vnto her neighbours to tell them she had found the Messias so might thou haue done vnto Israel O Israel I pray you runne with me to Nineuch and see the strāgest wonder that euer was done a whole city for three dayes preaching repenting in sackcloth and ashes But alas Ionah thou art of an other temper thou hast made thee a booth and art set vnder the shadow of it to see what may be done to the city Alas wouldst thou with Nero laugh to see all the city on fire hast thou neuer a sparke of old father Abrahams spirit in thee this citie is farre better then Sodome and Gomorrha yet thou knowest how vehemently Abraham pleaded for them Nay alas thou should haue been like good Samuel 1. Sam. 12. Oh Nineueh whose oxe haue I taken or whose asse haue I taken or whom haue I hurt or of whose hand haue I recieued any bribe to blind mine eyes therewith Surely I haue pleaded against you as the embassador of the Lord and his whole counsell haue I reuealed If yee will therefore feare the Lord and serue him and heare his voice and not disobey the word of the Lord both you and the King that raigneth ouer you shall follow the Lord your God but if ye will not obey the voice of the Lord but disobey the Lords mouth then shall the hand of the Lord bee vpon you and on your fathers Moreouer God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good right way Feare the Lord serue him in the truth with all your hearts consider how great things he hath done for you but if ye doe wickedly ye shall perish both yee and your king Surely Ionah if this had beene thy conclusion thou shouldst haue seene the Lord fully haue satisfied thy prophecy for this was but a formall humiliation and therefore fortie yeares after the Lord destroyed them according to thy word therefore Ionah obserue that God hath as well prepared a worme to smite thy gourd and make it wither by the sunne as hee made it growe by the same and by the same sunne and a feruent East-wind make thee faint and wish to die neither hast thou any cause to bee angry for thou neuer labouredst for these mercies and therefore what hast thou to doe to grieue at my mercies vnto Nineueh I bad thee reprooue them and surely what I commanded shall be done for Nineueh shall be reprooued And therefore all faithfull labourers of the Lord sticke to your callings and let the Lord blesse and curse when it shall please him Reas 1. From the perfection of Gods nature that can no way runne into any excesse or come short in any defect therefore die and liue shal be sure to follow the breaking or keeping of his lawe therefore vindicatiue iustice is as necessarie as remuneratiue Reas 2. From the nature of distributiue iustice which is suum cuique tribuere giue euerie man his owne How should wicked men be rewarded for their euil deeds if the Lord were not a God of vengeance Plato could dispute thus for God bonis malè malis benè if it fall well with the wicked and euill with the good then surely there must bee another world for torment For there is a God and if a God then he is iust if he be iust then must he needs doe iustly if iustly then shal not the wicked goe vnpunished or the iust vnrewarded Therefore that iustice may stand in his proportion if the wicked haue the best where the best is not and the iust haue the worst where the worst is not then shal the wicked to answer iustice haue the worst where the best is not nay no good thing at all and the iust haue againe the best where the worst is not nay no misery at all but perfect happinesse Hence naturall men haue dreamed of the Elysian fields and of the fire of hell Reas 3. The manifestation of Gods perfection hee made man for his glorie and his glorie is the concurrence of all his glorious attributes therefore shall vindicatiue iustice see the face of the sunne as wel as remuneratiue God wil haue the praise of both 1. Vse reprehension First confutation of the wicked that thinke the Lord is all leade heauie footed to iudgement and that his hands shall alway be in a clout or if he pull them out he is so tender of them that hee may not endure to lay them vpon their hard hearts least by the blow he should complaine of the stiffe resistance of the stroke Well they shall knowe that he hath hands of brasse and rods of yron in them to crush them in peices Secondly correction of the godly that think the Lord is too tender ouer the wicked Ionah was too blame in this therefore lay it aside for it is Gods truth that he will reprooue with small tendernes 2. Vse instruction First an admonition of the wicked that they beware for the arrowes of the Lord flie among them If a strong archer missing his aime let his arrow flie among them that are beholding his shooting will he not crie aloud looke to your selues and the cryer of aime shout with a mighty voice to the right hand or to the left take heede the arrow is among you But alas the people are so amazed that they may as wel runne vnder it as escape it so that all
the sacrifices of the Lord are a contrite spirit broken heart not burnt offrings not calues of a yere old not thousands of rams or ten thousand riuers of oyle not the first borne or fruit of the bodie He hath shewed thee O man another lesson and that which is good and which the Lord requireth of thee surely to doe iustly and to loue mercie and to humble thy selfe to walke with thy God Go too then we haue fasted and thou seest it not wee haue punished our selues and thou regardest it not I tell you It is to seeke your owne wills and require your owne debts and therefore you haue your reward therefore Isa 48.1 Heare yee this O house of Iacob which are but called by the name of Israel and are naturally come out of the waters of Iudah which sweare by the name of the Lord and make mention of the God of Israel but not in truth or in righteousnesse You are indeede called the holy citie and stay your selues vpon the God of Israel but his name is the Lord of hosts he hath an armie against you First a iust cause is giuen him of warre for he declared these things of old made thē plaine and brought them to passe therefore of what can you accuse him Well thou art obstinate thy neck is an iron sinew and thy browe brasse I haue done much for thee the old I haue made knowne vnto thee that thou mightest not blesse thine idol for it nor say it was his command newe things againe haue beene made for thee and not reueiled lest thou shouldst be arrogant in saying I know them for I knew thou would grieuously transgresse therfore haue I called thee a transgressor from the wombe therefore if I forbeare thee a while it shall be for my names sake and for my praise Indeede I kindled a fire against thee and fined thee but not as siluer for I found no purenesse in thee all was drosse I haue chosen thee in the fornace of affliction to saue thee from consuming for surely except I that appeared to Moses in the bush Exod. 3. to keepe it from burning when it was all on fire had been in thee which wert but as a bush in Egypt thou had been consumed and perished for euer but alas thou wilt consume thy selfe by thy hypocrisie and dissembling lips Reas 1. Gods truth Rom. 3.4 Let God be true and euery man a lyar as it is written that thou mightest bee iustified in thy words and ouercome when thou art iudged therefore except the Lord should put forth himselfe hypocrites would prooue God a notorious lyar for they belie him most and if they should so leaue him he should be thought an Idol god therefore will he make their secrets appeare 2. Because Gods word which is a light in it selfe by them is put vnder a bushel therefore will the Lord set it vpon a candlestick that it may giue light to descry all the corners of their hearts 3. The last iudgement Eccles. 12. v. last God will bring euery secret thing vnto iudgement but hypocrisie is a secret and therfore shall God iudge it Reas 4. From hypocrites themselues and it hath many branches first because pure in their owne conceit Prou. 13.12 this generation must bee knowne that they are not washed from their sinnes Secondly to answer their murmuring Isa 58. for if God should not speake vnto that which they haue said of him he should be thought to bee a God that regarded not fasting and calling vpon his name Thirdly to detect their sanctification Isa 66.3 which is no better then the blessing of an Idol killing a man or offering swines blood Fourthly to detect their repentance 1. Sam. 15.13 I haue saies Saul fulfilled the commaundement of the Lord but the bleating of the sheepe and lowing of the oxen shewe his infidelitie Fiftly to detect their faire pretexts Ezra 4.2 Gods enemies come to Gods people and say we will build with you for we seeke the lord your God as ye doe c. Sixtly to detect their slanders Neh. 6. yea they speake in his praise before me and told him my words and Tobiah sent letters to put me in feare Seuenthly because they leane on God to hurt others Micah 3.11 Lastly that they may see truely whither all their worship tended Reas 5. That the godly may not stagger Psal 139. Dauid prooues himselfe faithfull by a speciall liuing in Gods presence 1. Vse reprehension First confutation of all those that may not endure to haue their sinnes detected or thinke themselues so pure that they haue nothing to be discouered Hypocrites are the onely Puritans of the world for such persons as can not endure the ministers reprehensions are shroudly to be suspected of hypocrisie Secondly correction of the godly that make not a distinction of their loue betwixt formall professors and true hearted Christians Dauid is onely a companion of all them that feare the Lord and are approoued of God but for the wicked and hypocrits that wil not confesse that excellent presence of the Lord as he doth Psal 139. He hates them earnestly with an vnfained hatred as though they were also his vtter enemies 2. Vse instruction First admonition of the wicked that they bee better aduised of their presumptions for surely they are sarre out of Gods loue and therefore that they may a little try themselues I will helpe them a little to examine their estates Luk. 12.1 take heed to your selues of the leauen of the Pharisies which is hypocrisic for there is nothing couered that shal not be reuealed neither hid that shall not bee knowne The Scripture laies downe plainely what hypocrites are and what they are not both of them are laid together Prou. 30.12 first what they are to wit a generation for multitude pure for qualitie in their owne conceit for the best ground of all their religion a generation borne of themselues pure in outward profession to deceiue the world and in their owne conceit to deceiue themselues Let vs therefore see their building that they raise out of their owne conceit Maskes once serued men to play and sport in iest but now they are vsed in good earnest and the hypocrite is the most excellent at this game these men would be kings haue all at command and scorne to abase themselues in comparison with any but let them know that as at the chest play the king commands all vntill the mate be giuen without redresse and then he is but like the rest so when death shall checke these kingly hypocrits it shal be knowne that they are no better then the common sort of people that must euerie mothers sonne of them to hell Indeede the Cupresse tree is straight and tall in colour fresh and greene yet on the same no holsome fruite doth growe which is fit for nourishment so that by the tast we may espie the goodnes of the tree therefore saith Christ by their fruit yee shall know them In Phaenicia
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
the iustice of the eternal God which is endlesse and whose seueritie admitteth no mediation and this extends not to one ioynt sinew or vanie but to all neither that of the bodie onely but of the soule whose nature as it is impatible of all other things in greatest peace assurance and tranquilitie so beeing once shaken by the terrours of Gods wrath and blasted with the whirlewind of his displeasure it faileth and with it driueth the whole frame of nature into extreame miserie and vtter confusion The other hath for his cause a dry and cold humour whose subiect especially is the spleen swolne vp with windines and hardnesse vnder the left ribbes the consequents are the hemeroydes not flowing blacknesse and grossenesse of blood fearefull dreames solitarinesse sadnesse And therefore those are to be condemned which make the terrors of conscience nothing but melancholie and thereby labour to benumme the sense of that sting which sinne euer carrieth in the tayle and turne men to their vsuall pleasures and so delude the foole and simple in his waies skilfull to doe euill sottish in the pathes of righteousnesse and vtterly ignorant of her rule and wherein nature giueth some sparke of light more distinctly to discerne yet they turne them out of the way and make them like to stubborn and vnbroken horses shaking off reason despising her mannage and layeth the noble rider in the dust these be Salomons fooles that follow wickednes Like an oxe that goeth to the slaughter and as a foole that goeth to the stockes for correction and as a bird hasteth to the snare not knowing that he is in danger But beside these another sort are iustly taxed euen the Physitians themselues who when their patients come vnto them for physicke and they spie out their disease to be melancholy aske them vnder what minister they liue if they mention some conscionable man that deals truely with mens soules giue the parties counsell not to heare them but get from them as farre as they can Alas are not these distinct diseases and therefore what wretched persons are those that labour to turne a disease that is not vnto death into one that is both the death of bodie and soule For more particular differences consider That whensoeuer the mind according to these ingrauen lawes of nature which no man is voide of be he neuer so barbarous raiseth any molestation directly it is no fancy but a case of conscience The verie testominie of the heathen doth sufficiently witnes this point whose Poets according to their receiued opinions haue fained Hecates Eumenides and the infernall furies whose force Seneca in his tragedie of Hercules furens hath most liuely expressed These indeed are but fained persons yet the matter vnder this maske is serious true and of wofull experience This was Cains marke the spirit that possessed Saul Iudas the traytour by this wound tooke the reuenge of betraying the innocent vpon himselfe with his owne hands such was the anguish that Esau felt when he found no repentance after he had sold his birthright for a messe of pottage and such is the state of all defiled coÌ„sciences with hainous crimes whose hearts are neuer free from the worme but with deadly bite thereof are driuen to despaire This may the more plainely appeare if we consider how the soule may suffer of the body in life sense and motion The body is a great troubler of the soule not in his being but in his actions hence may he cause madnesse strange imaginations sudden feares dolefull apparitions feeblenesse of bodie and want of heart in the performance of any action but the mind will of man are of such excellency and perfection that they are not directly patible of any thing but of God alone that made them so standeth both mind and will in awe of none but of him neither admit they any other violence then from him into whose hands it is most terrible to fall No calamity comparable to the distresse of conscience All diseases of the bodie may haue some medicine either to cure them or to mitigate asswage their paine for all sores Chirurgie hath a salue freinds helpe pouertie there is no imprisonment but there is hope of libertie suite and fauour recouer a man from banishment authoritie and time weare out reproch But what physick cureth what chirurgerie salueth what riches ransome what countenance beareth out what authoritie asswageth what fauour releeueth these troubles yea if all should band themselues together in league though they would conspire a confederacie yet could they not preuaile If our assistance were an host of armed men if our freinds were princes and gouernours of the world if our possessions were as large as East and West if our meat were manna froÌ„ heauen if euery day like the day of Christs resurrection if our apparel as costly as Aarons Ephod yet al these would little comfort vs. This causeth such distresse vnto those that feele the torment hereof that they would redeeme it gladly if it were possible with the verie losse of their liues which often they assay to doe that this might off their stomach they would be content if it were possible to suffer all other kinds of miserie at the verie selfe same time This giues no warning as the diseases of the body doe for in them we find the head beginne to ake or stomach trouble vs lassitude of body remoovâ—d of sleep want of appetite to our meat but this taketh of a suddain like lightning and giueth no warning Here the purity of the blood and the sincerity and liuelines of the spirits auaile nothing to mitigate the paine it drieth vp the blood wasteth the marow pineth the flesh consumeth the bones makes pleasure painefull shortens life no wisedome can counsell it no counsell can aduise it no aduisment asswage it no asswagement cure it no eloquence perswade it no power ouercome it no scepter affray it no inchanter charme it A man languishing in sicknes as long as he is heart-whole he hath hope of recouery he that is in reproach among men and yet can remember that he is in fauour with God will not much care for the shame of the world he that is banished out of his owne country and yet remembreth that he is a citizen of the kingdom of heauen will not be ouermuch grieued but the wound of conscience is so deadly that he dare not sue vnto him that should be the only physitian of it because he thinks that he is his onely enemie Alas who dare meet with the Lord of hosts who can put to silence the voyce of desperation who will make an agreement with the hells of conscience what compact with the deuill In all other afflictions there is some comfort against sinne but this is alwaies accompanied with the accusation of sin this breeds hurliburlies in men that when it is day he wisheth for night when night for day his meat doth not nourish him his dreames terrifie him
any consolation or what assurance of escape if wee would flee the punishment hath no miserie to compare with it the sense of it passeth the capacity of man for as blessednes with God is aboue all conceit of mans bea rt and report of tongue so the contrarie estate exceedeth all vnderstanding of the mind and vtterance of speach and is such as is aboue measure vnhappy and most miserable inflicted by Gods reuenge who is himselfe a consuming fire whose wrath once kindled burneth to the bottome of hell Againe the minister of reuenge is without all compassion he will not be content with Iobs riches and possessions but he vrgeth skin for skin would haue God permit him to streatch out his hand to touch his bones and flesh neither there would he satisfie himselfe but euen against Gods expresse commandment if it were possible bring his life into the dust neither there would he rest vntill he had brought him to damne both bodie and soule Now if God would but look on as he did while the deuil was beating Iob it would wonderfully refresh the wicked though the Lord meant neuer to helpe them but alas hee wil not vouchsafe them the lest countenance but suffer the deuill to torment and racke them to the vttermost of his power Therefore as he hath mourthered the soules of infinite men he shal be praying on them for euer Oh wofull estate I know not what to say of it our life and length of dayes will forsake vs the deuill worse then all tyrants sauage beastes harpies vultures yea then all the creatures of God shall seaze vpon vs our consciences with a worme that neuer dyeth shall gnaw vpon vs surely for want of words I must leaue it therefore euery one as he loues the good of his owne soule let him bee admonished to thinke of this fearefull sentence I will set thy sinnes in order before thee Reasons First because the conscience is made of God a little iudge and witnes of all our deeds and actions and therefore must be ioyne with the Lord against his owne subiect Reas 2. Because wicked men should be happie if it were not for their consciences therefore must the Lord needs awake them to see their miserie Reas 3. That his law may haue his effect and that the power of him may be made manifest whereby God may be glorified the wicked ashamed for putting out so good a light and fret and gnash with their teeth that they regarded not so good admonitors as the law of God and their own conscience did continually set before their eies Reas 4. That their misery might be perpetuall and dispossesse them of all ioy it is necessary that the Lord should make their sinnes euer to stand before the eyes of their conscience Vse 1. Reprehension confutation of the wicked that they would neuer consider of their sinnes but still did forget God and his law putting them farre from them but now shal they be sure to haue both sinne and punishment God and his law to draw so neere them that they could wish themselues to bee nothing or at least that the verie mountaines and rockes might fal vpon them a burden more easie to beare then the least touch of their conscience seeing their sinne feeling their punishment from the law accusing and God himselfe reuenging the violation of the same Secondly a correction of the godly that they be not too cruell vnto their owne soules conceiuing that the Lord hath done vnto them as he hath done vnto the wicked when indeed it is rather their owne phansie assisted by their corruption that makes them iudge so miserably of themselues as though they were reprobates and with Cain cast out of the presence of God for euer yet let them knowe that is but the tendernesse of the conscience and not that violent haling of them to the stake which is in the wicked whose consciences strike against the law as stones and hammers that would rather haue the lawe broken then themselues to bee broken and hammered by it Vse 2. Instruction first admonition to the wicked that they be not so cruell vnto themselues but consider that euery sinne they commit is the stabbing and wounding of their consciences and he that stabbes often the selfesame place wil be sure to bring out his heart blood and make a most fearefull ende for though the wounds of the conscience bleeding fresh are not so sensible yet beeing festered and full of corruption hauing no oyle of grace powred into them shall bee extraordinarie sores and so miserably felt of the patient that when the Lord shall touch them they shall roare and gnash with their teeth for the extremity of the paine Secondly direction to the godly to bee most tender for the eie of their conscience We vse the eye of the bodie most tenderly and great is our care to safegard it much more ought wee to tender the eye of our soule beeing farre more excellent then the eie of the bodie Vse 3. Consolation first in all distresse to knowe that it is a happie thing to beare the yoke in our youthes to know our diseases betimes and haue our sinnes discouered for then is there hope of cure but if they continue vntill old age then wil they be in greater danger Secondly in all our welfare to labour for the assurance of a good conscience which is our best felicitie Application of the whole sentence in the two last verses Want of consideration makes men forget God and both these are forerunners of Gods vengeance and euerlasting destruction therefore the admonition is to all wicked and godlesse men that betimes they arraigne themselues call a Iurie try their wayes and examine their own hearts how they stand with God for it seemes their estate is verie lamentable First in that they are styled forgetters of God and he that forgets God cannot but forsake God Ier. 2.12 Oh yee heauens be astonied at this be afraid and vtterly confounded for my people haue commited two euills they haue forsaken me the fountaine of liuing waters to digge them pits euen broken pits that can hold no water Oh generation take heede to the word of the Lord consider in your minds ponder in your hearts and obserue in your waies whether the Lord hath bin as a wildernesse vnto you or as a land of darknesse Oh consider what a mischeife you haue procured vnto your selues in that you haue forsaken the Lord your God which hath lead you by the way and hath bin as a familiar friend vnto you nay as a prince to command heauen earth to giue you safe-conduct through all the dangers and perills that might befall you Can a maid forget her ornament or a bride her attire yet you for whom I haue done all this haue forgotten me dayes without number But if you will not consider then assure you selues that your owne wickednesse shall correct you and your turnings backe shall reprooue you know therefore
and behold that it is an euill thing and bitter that you haue forgotten the Lord your God and that his feare is not in you and if you will not know and behold then assure your selues that I will teare you in peices and there shall be none to deliuer you though you should wash your selues with nitre and take much sope yet your iniquitie shall be marked before mee so that I will neuer forget your transgression but will visit them vpon you for euer and euer in the place of easlesse and endlesse torments For my Saints in whom I delight come let vs reason together Though your sinnes were as crimsin they shall be as white as snow though they were red as scarlet yet shall they be as wooll wash you therefore make you cleane take away the euill of your works from before mine eyes cease to doe euill learne to doe well c. consent and obey that ye may eate the good things of the land for the mouth of the Lord hath spoken it he that offereth praise shall glorifie me and to him that disposeth his way aright will I shew my saluation Neither let the slanders reproches and disgraces of the world withdraw you from your honest conuersation for the world is but as a begger that while the trauailer seemes to looke vpon him cryes nothing but good your worship but as soone as his back his turned and the hope of his gain is gone conuerts his reuerence into railing his blessings into curses and good prayers into damnable execrations but I hope the honest man is neuer the worse so the world as long as we can smile on it we shall haue many good words and kind salutations but when we giue ouer to runne into the selfesame excesse of riot with them then shall we haue them speake all manner of euill of vs when the towne is on fire the bells ring out and make a strange and an vnaccustomed iangling and euery one cryes out to his neighbour for a paile of water to quench the fire withall so if any Christian be fired with a loue of God and make his houshold burne in the feruencie of the spirit the flame of this fire doth so trouble his next neighbour that euery time he heares them at their accustomed prayers or singing of psalmes he is so troubled in mind and affraid of his owne house that he cannot be quiet vntill he rings all his bels backward-way and gather together as many as he can with their pailes of water to quench this fire for alas as long as he sees or hears of this fire he is afraid least the fire of hell should kindle in his conscience and so depriue him of all his peace and quietnes that he labours to maintaine by his prophanesse and wretched liuing but whosoeuer thou art that hast gotten this fire of Gods grace into thine owne house let it burn outward if it burne thy neighbours house God shall forgiue thee I know no law against thee this I am sure of that if to conuert one to righteousnes shal cause a godly man to shine as the sun in the firmament much more if thou conuert a whole household these fires are no dangerous fires and I am afraid for want of these fires the Lord hath kindled many fires in our land within these few yeers This fire I tell you would not only quench these fires among vs but the fire of sinne within vs yea and that most fearfull fire of all the rest euen the fire of hel Christians must reserue the top of their affections for God in other obiects feare exceeds here no extrasie is high enough a man of spirit cannot brooke a sluggard in his worke and a slouth full messenger is as vinegan to the teeth and smoake to the eyes sharpnesse of wit counts dulnesse tediousnes now the Lord is all spirit and meanes thou to serue and yet not in spirit and truth the angels his swift messengers are flow and cold enough and therefore thinks thou that God will take pleasure in thy drowsieand heauie seruice men choose the forwardest deere for the game and the liueliest colt for the rod and therefore thinke not but God delights in the quickest and cheerfullest seruitors at his table Christ saies to Iudas that which thou doest doe quickely and God commanded that the necke of the consecrated asse should be broken rather then offered vp in sacrifice it was rather a curse then a blessing that Issachar should bee a strong asse now an asse is the Hierogliphick of heauines therefore their seruice was vnfit for Gods house Iudah must bee as a lyon that neuer comes without spoile and so must all the people be that Shiloh hath gathered together since that scepter of power and dignitie departed from Iudah Elisha the Prophet of the Lord is called the horsmen and chariots of Israel and so must good Christians be as a fiery chariot and a readie horse-man nay in the plurall number horsemen and chariots too strong and swift for all those that shall followe them The sluggard hee cryes a lyon is in the way but tell Sampson and Dauid so and they wil out to meete him Tell a timorous magistrate of some dangerous opposite and he will seeke to please yet let Nehemiah heare but of a Samballat and he will presently crie for shame shall such a man as I feare Tell Caleb of Anakims and he will bee so hastie as that nothing should hold him let vs goe vp at once Let Agabus bind Paul or let him heare that in euerie city bands await him and he will not long delay their expectation nay he is not onely readie for bands but death too Tell Inbentius hee must lay downe his life and before you haue spoken hee hath laid downe his cloathes Tell Luther of enemies in Wormes and he will go though all the tiles of their houses were deuils to pull him in peices Prou. 30. Agar speakes of fowre things stately in their kind Iob. 39.40.41 heares God set foorth his maiestie by the horse and Leuiathan c. to the fowre first I adde a fift comprehending and excelling them all namely the true Christian strong and bold as a lyon swift as the grey-hound in the wayes of Gods commandements as nimble as the goate to climbe the steepe and craggie rockes in this world like Ionathan and his armour bearer that crept vpon their hands and feete the sharpe rockes to fight against the Philistims Lastly victorious Kings to ouercome the world and his lusts Leuiathan laughes at the speare and the horse neight at the trumpet so these valiant champions to take the kingdome of heauen feare neither the noise of the world nor the glittering of the speare but through fire and water carrie their liues in their hands embrace stake and faggot say to father and mother I knowe you not to carnall counsellers and friendly enemies get you behind me Satan surely if Christians were not some admirable