vnderstanding will affections and all their instruments our vnderstanding is turned into blindnes of error our will embraceth not onely those things which corrupt iudgement directeth vnto but euen where vnderstanding standeth sound there will bendeth to affection and neglecteth the light of reason our affections are both rebellious to right iudgement and will in that they rage when they should not and where iust cause is giuen are quiet and at rest Thus from these principles in the soule the bodily members become weapons and instruments of all impietie and iniustice euen to the ouerturning of Church and Common-wealth except the Lord should restraine them in so much that the very pillars of the world would shatter in sunder and the vault of heauen would fall all things would turne to their former Chaos be consumed with the terrible fire of Gods vengeance and perish in his heauie displeasure Thirdly God puts on his children armour of proofe but they are negligent in the buckling of it on them and therefore the deuill often takes aduantage by that to doe vs hurt euen the gifts and graces of God are made grounds of the deuils temptations and therefore no maruaile though Sathan and the world preuaile against vs except the Lord stretch forth his hand and vphold vs. Therefore because I see the point in hand waightie and that which troubles the whole world to lie euen vpon this foundation and the resolution whereof cannot but administer excellent comfort to euery Christian I wil be bold to inlarge my meditations and the more willingly because it is so direct with my text not as grounded from it but as misapplied of the weak Christian taking euery sight of his sin for this fearefull setting of them before the eies of his conscience when the Lord onely threatneth the hypocrits and wicked of this world which will not but by constraint of law and iudgement meddle with their sinnes nay on the contrarie it is their nature to make God alwaies a friend vnto them as before we declared Therefore for the godlies sake will I not keepe silence in proceeding for their cōfort The grounds of all temptations beeing laid both inward and outward essentiall and accidentall we will come to the difficultie of difficulties to see how the deuill aimes at these grounds For distinction he doth it two waies either mediately or immediately mediately either by single means or by ioyning two together all these kinds will I manifest in the following discourse And first for his immediate working the experience of it is more lamentable and infallible then the manner howe easie to finde out yet something dare we boldly affirme and for methods sake we bring it to two heads It is either corporall possession or spirituall for the first hee may easily bring it about without any meanes because he is a most subtile nature and ful of strength by his subtiltie he may easily enter the bodie and by his strength he may carrie it at his pleasure he may possesse the whole bodie as Master command all that house but surely hee can not haue such accesse vnto the soule yet from his nature beeing by creation a spirit and therefore of the same kind of essence with our soules and indued with the same qualities of vnderstanding and will is able by agreement of nature and excellencie of qualitie to ouer-reach man beeing in the selfe same kind his inferiour For the nature of Angels is more excellent then mans and therefore hath hee a power ouer them for in nature euery inferiour power is subiected to the superiour yet both of them limited of God Therfore I doubt not but God permitting the deuill is able to meddle with our spirits without all corporall meanes euen as we see corporall creatures with bodily and corporall force to annoy one another and as men haue fellowship one with other by corporall presence and are delighted or displeased with the qualities of the mind according as they like or dislike vttered by speach and talke so it is most like that spirits haue their societie maintained by a spirituall conference whereby their wils and purposes are intercommunicated one to another without corporall sound whereof both the spirits want the instrument and the voice nothing affecteth the mind Daily experience maketh this manifest in such as are possessed whose discourses are often rare and admirable whose speach and phrase is often such as they neuer learned Now the deuill must needs be the schoolemaster and surely he informes them not by voice but by spirituall communication and so they receiue a cleare notion of many a point they were alwaies ignorant of and are able to expresse it in all varietie of languages and that in the phrase of eloquence Nay in a lesser degree then all this the false spirit perswades Ahab by all his false and lying Prophets that he should goe vp and prosper surely this spirit informed their spirits Thus entred Satan into Iudas not by corporall possession but spirituall and perswaded him to betray Christ thus Ananias Acts 5. had his heart filled and Ephes 2. the deuill is called the spirit that worketh in the children of disobedience and that once they walked according to the conduct of that spirit These must needs bee reall operations carrying a force in them more then obiects do vnto any facultie that is conuersant about it for suppose the deuill should hold any art before the eies of an ignorant man could he possibly become a good Grammarian Rhetorician Logician whereby hee would talke with a Grecian though he were a Barbarian plead with Cicero though he were one of the common sort and dispute with Aristotle and Plato though he had neuer been in their schooles but had followed the plough all his life I should from reason thinke it impossible therefore he communicates his knowledg with these ignorant persons But you will say this is strange why should we then not perceiue it I answer the bodie in which the soule is is as a vayle to hide his manner of communication from vs yet it is no hinderance for him to enter within the vaile and speake vnto vs more angelico yet we peceiue it not saue in the effects because for the time of this life we exercise all actions through the body yet I am perswaded that if the soule were out of the body we should perceiue it most plainely if the curtain were drawn we should see the deuill lying with vs in our bosomes for the soules among themselues and with the angels in heauen haue sweet communication and therefore I feare not but the damned soules and deuils in hell haue their wofull societie Againe for the better conceiuing of this point wee stand not only subiect to Sathans annoyance through the subtilnes of his nature being a spirit but through that long experience and practise about our miserie from age to age is able to work more powerfully the Lord permitting him for a time Thus more perfectly
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
giue all men satisfaction and that no man would euer be able to make any sound replie to it it is become as the winde in the bowels that will not be remooued except the hotest medicines be applied and that by the iudgement of the best Physitians These rumours may daunt a weake spirit and make him despaire to encounter with such a tempest that strikes all downe before it But seeing God is in the calme more then in the rushing wind and that the truth is freely to be bought of all that meane not to sell him for the plausible opinions of the world I am bold in the confidence of my God and the loue of his truth to rescue a faithfull seruant of God out of the hands of as subtill an aduersarie as euer set pen to such a worke And why should I be afraid seeing he that walks in the midst of the golden Candlesticks holds euery starre in his right hand to protect guide and defend them as long as they walke with him O therefore thou which art the truth teach me in thy truth that I erre not thou which art the way guide me in thy way that I wander not and thou which art the life quicken my soule with the life of grace that I may speake in the chiefe mysterie of my saluation from the true experience of thy loue shedde abroad in mine owne heart M. Perk. Predestination is first to be grounded out of Gods word secondly out of true principles of reason I. Ar. It is true that the word of God and innate principles are the true foundation of all this doctrine yet because the fal hath blotted out these principles we must alwaies haue recourse to examine them by Gods word which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of all Collation This is Christianly spoken on both sides indeed the Philosopher saies contra negantem principia non est disputandum he that denies principles is vnworthie to be disputed withall yet mans principles be they neuer so common are not to be trusted without Gods word M. Perk. First principle God is alwaies iust though man be not able to comprehend it in his owne reason I. Ar. This notion is most true onely caution is to be taken that we iudge not the cause by the effect it is iust therefore God wills it but from this antecedent God wills it therefore it is iust Collat. This confession as yet makes no breach betwixt them yet this I would adde that seeing we onely vnderstand God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à posteriore and not à priore his backe-parts and not his face that it is lawfull to conclude from the effects to the cause as this thing is done and except God had willed it it could not haue bin done and therefore there is a iust reason for it in Gods will though we can not perceiue it which is the minde of M. Perkins which he would haue corrected M. P. 2. Principle God is independent from all second causes yet all second causes are dependent vpon him euen when they doe vniustly I. A. Occasion taken from the creatures is not to make God depend on them for his will but absolutely to will that occasion yet if that occasion had not bin giuen from them God would neuer haue willed decreed or ordained it The subiection of the creature to vanitie is from him that subiected it yet if man his cause had not giuen this occasion God had neuer willed this subiection It was Gods will that Christ should be sent which neuer had bin willed of God but vpon the occasion of mans fall It is Gods will that sinne should be punished yet mans fall gaue the occasion without which God would neuer haue punished man Gen. 18. Exod. 32.1 Sam. 2. The Iudge of the whole world will doe iustly 2. He that sinnes shall be put out of my booke 3. God forbid but that they that honour me should be honoured of me and they that contemne me should be contemned of me Yet in all this irrogation or imposing of punishment the Lord is absolute and independent otherwise the creature would leaue nothing vnassaied to escape Gods hand Collat. M. Perkins meaning is to make God independent euery wayes and therefore by a Synechdoche he puts second causes for all kind of reason that can bee drawne from them Now causation is the first and most perfect reason that can be in things from God therefore God is not onely independent as his creatures worke with him but also for all other reason that can be drawne from them Therefore occasion giuen by the creature beeing a reason must either depend from God or God must depend from it if it depend from God then Gods will was before it but if God depend from it then was this occasion before Gods will and to make any thing before Gods will is to denie his will to be absolute For the three examples First it is true that the occasion of the creatures subiection vnto vanitie was mans sinne but no occasion of Gods will who absolutely willed as much as hee occasioned For the second mans fall was the occasion of Christs sending into the world but not of Gods will to send his Son which was before all occasions For the third mans sinne is the occasion why God will punish but no occasion why hee should ordaine to punish For his admonition to distinguish betweene to ordaine and decree is profitable but not according to his exposition For saith he to ordaine is to set an order in things done and not to ordaine facienda vt fiant things to be done that they may bee But he is to know that discerno is to see asunder and is as generall as all reason wherby all Gods works are seene asunder Of the same signification is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes dialectica the art of reason now reason is first to find out things secondly hauing found them out to iudge them which iudgement is either of truth or falshood as in propositions or of consequence inconsequence as in Syllogismes or of order and confusion as in method And in this last part to ordaine is properly manifested therefore is a speciall branch of discerning and by a Synecdoche of the speciall for the generall may be put for decreeing yet properly to decree is a worke of counsell wisely discerning of euerie speciall reason truth consequent or any other thing that may make for his scope prefixed then to ordaine is the wise laying together of all these things that all confusion and disorder may be escaped and euery thing most sweetly brought vnto his end appointed of the Lord. Here take notice of three kinds of knowledge disputed among the Schoolemen Knowledge possibile actuall conditional 1. possibilis intelligentia 2. actualis 3. conditionalis The first is of all possible things that neuer shall be the secōd of all things that are or shal be the
sense and reason backeward again 4 returne into 3. 3 into 2. 2 into one so all these though diuers yet fouÌ„ded in one Now this one once was not therefore when it was it was by the power force of some chiefe and first beeing and this they tearmed absolute essence this beeing alwaies they tearmed it eternall essence Againe to beeing finding life the next they called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liuing God In the third place because life was in trees and the beasts of the field they gaue vnto God the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minde or vnderstanding In the fourth place because they thought the minde of man to be bare and naked hauing nothing written in it yet capable of all things and therefore imperfect they called God further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and act and so a perfect minde 5. Because power act might be abused and so the greater and the worse they called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodnesse it selfe 6. Because they thought the chiefe good to be according to all vertues they gaue vertues vnto God both intellectuall and morall 7. Because vertues were qualities and so comprehended within the limits of subiects they called God infinite in beeing liuing vnderstanding working infinite goodnes and infinite vertue Now in the 8 place because infinite vertue must be one most simple vertue and comprehend all in it they saw not how Gods prouidence should rather be counted prouidence then iustice and iustice rather iustice then mercie mercie more mercie then knowledge knowledge then life and life then essence True it is God simply one to vs diuerse God is simply one in himselfe yet apprehended of vs as diuers For so we define him in his attributes that he is one God diuersly apprehended of vs. Therefore the manifestation of himselfe in his creatures is to be considered in diuers heads yet the greatest meeting together of all his attributes is most to be seene in his iustice and mercie Therefore both Scripture and reason prooue God especially glorified in his iustice and mercie If then iustice and mercie be most exactly the last end then must all ends and meanes and subiects be subordinate vnto this ende and this ende must be decreed before all the rest Hence we may conclude that God intended to manifest his iustice and mercie before all things For the third the order of the meanes The order of meanes it must thus be conceiued that that which is first in execution is last in the intention of the workeman and most remote from the ende and the lower we goe the neerer we come vnto the ende M. Perkins makes creation and permission of the fall two generall meanes of Gods predestination This Arminius reprehends for saies he both creation and the fall goe before predestination it is true in the execution but if predestination rest vpon the last end intended of God it must needs goe before as an end and haue all these meanes come vnder him As for example I would determine a iourney to London to speake with some deare freind this is before all the meanes that I vse to come vnto him yet before I can accomplish this I must come where he is and that I may come where he is I must get me a horse and all things necessarie for my iourney then must I goe from place to place vntil I come where he is so that the first in intention is last in execution and in the progresse the further I goe the neerer I am to consider the meanes subsequent vnto the end In like manner God intends the manifestation of his iustice and mercie therefore this is the first with God and the last that all meanes driues at That this may be brought about God will create create a world man in this world man holy man holy may by his owne freewill become vnholy man vnholy may bee punished with the iustice of God but redeemed may be receiued vnto mercie Concerning the fourth order of subiects The order of sâ—biects manifesting Gods diuine attributes The first subiect is nihilum nothing out of which God must bring something and here steps out to our viewe omnipotency The second subiect is a world admirable for beauiie and perfect for goodnesse and here ariseth the manifestation of Gods wisedome and goodnesse Thirdly in this world there shall be creatures either to communicate with a finite good or an infinite good in those that communicate with a finite good God shewes his wonderfull loue to men and angels that made all in heauen and earth for them secondly with an infinite good that is with God himselfe as men and angels where he meant to lay open all the treasurie of his glorie goodnesse and vertues And here first of all he made them all in his own image and therefore able to expresse any of his attributes God is a spirit so are they spirituall God is vnderstanding and will and so they haue both vnderstanding and will The vnderstanding and will of men and angels are speciall subiects to declare his goodnesse Hence may men and Angels shewe forth both his intellectuall vertues and morall vertues they haue intelligence to conceiue of principles science to iudge of truths sapience to make diductions from those truths prudence to carrie all things orderly and art or skill to practise in any subiect the excellencie of their reason Againe for morall vertues as compassion gentlenesse patience longanimitie bountifulnesse liberalitie magnificence fortitude but especially iustice and mercy So then in that God made them with holy righteous vnderstandingâ— and wills they were to set forth all his vertues and therefore Saints restored are commaunded to set forth the vertues of him that hath called them into his maruailous light To descend first to angels Angels set forth goodnesse and iustice God by creation did communicate with them infinite goodnesse wherein did consist their happinesse now in reason it was necessarie that this communication should be by compact and the square of iustice wherefore a law must be giuen them according to which this communication was to be maintained Hence commination as well in the losse of this goodnesse as participation for the obseruation of the rule Here then may the Lord manifest his iustice to obedience remuneration and euerlasting communication and this is the manifestation of infinite goodnes conioyned with Gods rewarding iustice wherein appeared the election of the good angels to disobedience the losse of this infinite good wherein appeared punishing iustice peremptorily inflicting damnation on all the bad angels and here appeared their reprobation but in both these could no mercy be shewed not in the first because in the good angels there was no miserie except we coneciue possible misery which is not a fit subiect for mercie seeing there was no want for the perfection of a creature neither could it be vnto the bad angels for
can swallowe the ground for their fiercenesse and rage and beleeue not that it is the noyse of any trumpet that cals to iudgement therefore their sound is ha ha they smell the battel a farre off and they neuer regard the noyse of the Captaines of the Lord and the shouting of the mighty angels with their approach attending vpon God neither shall they stagger at the thunders and the appearance of flaming fire when the Lord shall come to render vengeance on euery one that knowes him not or hath not obeyed his holy Gospel These are like the giants of Gath they haue fingers and thumbes enough they wil not loose it for the catch but alas poore creatures I feare these Gyants of Gath will prooue poore Adonizabesech that wants both fingers and thumbes to feed withall and therefore shall they perish as he did for want of apprehending the foode of their soules Christ Iesus therefore let all our propositions be out of Gods word nothing from our selues Vse 3. for consolation First for wel-doing when our hearts will tell vs we haue bin affected as well with mercie as iudgement to serue the Lord and that all our care was the keeping of a good conscience Secondly in regard of trouble whether it come for weldoing as a triall or for euill as a correction and that is to drawe good out of all cleane contrarie to the wicked which conclude all in verie ill forme and contrarie to the mind of God for thereby shall wee come to that blessed comfort which is laid downe Rom. 8.28 all things worke together for the best of them that loue God which wee may prooue best by our conclusions Obser 2. Wicked men do more then they directly thinke and yet in truth they think as much as they doe It is the nature of a wicked man to make vnknown conclusions for surely a wicked hypocrit wil denie this conclusion Did I euer make God like my selfe I knowe his ordinances and am well seen in his statutes therefore such matters are farre remooued from my thoughts But the conclusion is made and pronounced by the spirit of truth and therefore is no lie they haue made it but the Lord must inferre it their liues and practise haue set to their seales it is as good in lawe before God as if they had thought it for the Lord knowes they were not asleepe when they hated to be reformed and cast his lawes behind their backes they did this willingly and yet as willingly would they seeme to haue on their backes Gods apparell they would cloth themselues with an outward profession they would haue his law at their fingers ends declare his ordinances and take his couenant into their mouthes The deuill will speake as well as they Acts 16.17 These are the seruants of the most high God which shewe vnto vs the way of saluation neither was this constrained for shee did it many dayes surely for this ende that Paul might take notice that by her confession she was as good a professor as the best that followed Paul yet his spirit was able to see the imposture and deceit of Sathan and therefore grieued for her hee turnes about and bids the vncleane spirit be gone So these persons they crie the temple of the Lord they haue a faire crie but alas it is that they might liue in the church as the deuill liued in the woman yet assure themselues that as the deuill by this confession made a conclusion directly against himselfe so these men by these faire words make an vnknown conclusion and for the same shall be cast out of Gods Church and packt to hell with all those vncleane spirits which for their aduantage can open their mouthes and speake like the blessed angels The Indians would none of the Popes Catechisme because they saw the Priests liues demonstrate nothing but cruelty The Indians could iudge the Spanyards and priests in their army by their liues when they were readie to hang them and put them to death then must the priest stand out to catechize them and shew them the way to heauen but these poore Indians were able to ioyne a better conclusion to all their premisses then going to heauen for hauing asked what master they themselues serued and whither they meant to go answer beeing made they meant all of them to go to heauen and there should be their resting place after this life presently they bid the priest spend no more words in vaine for such seruants could haue no good masters and if they meant to go to heauen then they would go to hell good iudgement from the practise of these Priests and Spanyards all their faire shew of godlines made conclusions against themselues to wit that it was impossible that a good God would euer acknowledge them or that any place of blisse should be their resting place and therefore best for them to goe the cleane contrarie way euen to hell it selfe then haue such companions to be with them in heauen Reas 1. Blindnes of minde Ignorance which sees no further then the present propositions Euery man will say that a drunkard whoremaster vncleane person shall neuer inherit the kingdome of heauen the word of God is plaine for it and they yeild to the truth Againe come to the assumption and tell them You are of the number of these persons you know it your selfe and all your neighbours can testifie with you this present truth he will yeild vp that too but the conclusion that followes most necessarily he will not see but defie all them that shall bring it and say he shall be damned Great blindnesse that will not graunt a consequent as necessarie as burning to the fire would not the world count him a very ignorant person that should say here is fire but I make question whether it can burne Well foole the best argument for thee is put thy singer into the fire and see if thou can feele it So these men will yeild vp all but that which is as necessarie as the rest shall not onely be called into question but denied with an execration of all that bring it Therefore no resolution vntill God come and say In to hell fire and then shall they feele the conclusion of their waies Reas 2. is the diuersitie of lusts that leads them about Multitudes of lusts which make distraction of the mind and alwaies vnto it selfe nothing must conclude that pleaseth not his lusts 2. Thess 3.7 Which women are euer learning and are neuer able to come to the knowledge of the truth the reason is in the verse before because they are simple women laden with sinnes and lead with diuers lusts Reas 3. is want of all good method in their liuing Disorder of life for he that keepes no order in his actions can neuer be able to bring any thing to good passe and it makes such a confusion in his head that he cannot tell what will be the issue of
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
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
and body together euen almost disioyned for lacke of spirit and courage and so to animate body and soule that euen Christians shall say I neuer found body and soule in better temper then now Many Martyrs which haue beene troubled with the swelling of the spleene which all the time of their libertie was a kinde of hell vnto them haue admired that beside the exraordinarie consolations of the soule they haue felt those paines ceased that did disquiet them on the day time following of their ordinary vocations and in the night with breaking off their sleepe when now they finde that all the day they could toyle in writing and praying singing and comforting their poore brethren and when night comes sleepe soundly without either bed or couering when before though vpon a bed of Ivorie and wrapped in silke they could take no rest this is Gods blessing filling the heart with the grace of patience which makes vs perfect intire and lacking nothing therefore where patience is what discomfort can trouble vs This is the first argument marke the method to the second It might well be obiected I could be patient but I want wisdome to carrie mine affliction and make the right vse of it To this he answers and his answer doth not onely take away the obiection but giue a second confirmation of his exhortation v. 5. If any of you lacke wisdome let him aske it of God and ye shall be assured that the Lord will answer you for he giueth to all men liberally and reproacheth no man therefore you his children shall be sure to speede Yet would I preuent all rashnes for if it may be had for asking then all men shall haue it for who is he but he praies the Lords praier Creed ten Commandements true it is he saies praiers but I giue the requisite let him aske in faith and wauer not for he that wauereth incurreth first the shame of inconstancie becomming like the sea tossed of euery winde and neuer resting Secondly they loose all expectation euer to receiue any thing of the Lord nay let him not so much as thinke of it or presume that the Lord will answer his praiers Thirdly the detection of an hypocrite that he is a double minded man and therefore vnstable in all his waies not able to lie at the anker of any of Gods promises Now then both arguments beeing rightly vnderstood and applied vnto the soule see how forcibly they will be able to inferre the conclusion He that hath such a patience that is perfect in it selfe and is able to worke perfection in others and that in such sort that they shall be made perfect entire lacking nothing and secondly for direction shall haue the blessed grace of spirituall wisdome may be mooued to count it exceeding ioy when he falls into diuers tentations but euery faithfull soule shall haue both these graces therefore must he needs intertaine my louing exhortation Patience and wisdome going hand in hand will carrie affliction without trouble for suppose that two persons were to carrie a long staffe through a strait passage the one wants patience and therefore he makes hast now for want of wisdome his staffe falls a crosse he is still discontented labours to breake through by violence but the staffe beeing too strong for him and the passage too narrow to let him goe on except he take his staffe with him is set at a stay to adde crosse vnto crosse vntill he perish in his follie now a man of patience when he is to come that way is content by patience to goe softly at his leisure and by his wisdome espies where he may haue a thrust backe except he order his staffe by letting one end go before the other and thus by patience and wisdome goes further in the straits of this world toward the kingdome of heauen in one houre then fooles wise in their owne conceit goe all the time of their life But let me lead you on in the Apostles sweete consolation and bring you to the third ground and that is true contentation in all estates v. 9 10 11. explained by an example in aduersitie and another in prosperitie proouing that neither prosperitie can further the ioyes of Christians nor aduersirie hinder it and therefore whether prosperitie or aduersitie befall them their estate is all one with God For aduersitie he brings for instance an example drawne from pouertie ver 9. Let the brother of low degree reioyce in that he is exalted his lowe degree is no hinderer of his exaltation in Christ and therefore can it not take away his reioycing for what cares a man for the losse of a pennie that is so rich that he knowes no ende of his wealth for better is it to bee made rich by the creator of the world then to haue the creature without the creator For prosperitie he exemplifies in riches v. 10. It is good for him that is rich to see that he bee made lowe else shall he with his riches become as the flower of the grasse which by the sunne withering the grasse makes his flower fall away and then the goodly shape of it perisheth euen so shall the rich man wither away in all his waies And therefore seeing the best in prosperitie is to bee made low and the worst is to be made rich without humiliation and on the contrarie the worst in aduersitie makes vs the best in Christ who can denie but that our ioy may exceed in afflictions The fourth argument beside his strength and power is very alluring for Psal 4. who will shewe vs any good well if in this case any beleeuing Iew shall make the question in this anguish of his soule and say who will shew vs any good he shall not onely haue the Apostle with Dauid to shew them that God will lift vpon them the light of his countenance but euen the blessed ende of all their tryalls v. 12. Blessed is the man that indureth tentation for when he is tried he shall receiue the crown of life c. But if there be such strong arguments for tentations then surely God is the cause of them No beloued I would not haue you say God tempts any man v. 15. but the true cause is his owne heart v. 14.15 therefore erre not my deare brethren v. 16. but take notice of euerie good gift and say that is the Lords worke v. 17. therefore this good that comes out of euil is the worke of the Lord for afflictions in their owne nature are euill and it is my power to make them good vnto my children yet not to make them in my children Therefore hauing giuen warning take the fift argument of consolation and comfort and that is from the newe birth v. 18. A woman indeede when she trauaileth hath sorrâ—we because her howre is come but as soone as she is delinerad of the child she remembreth no more the anguish for ioy that a man is borne into the world Ioh. 16.21 so Gods