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A03810
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The arte of Christian saylinge. Or a comfortable treatis written on these words of the prophet Dauid in the 55. Psal. 22. 23. verses
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Hull, John, 1569 or 70-1627.
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1602
(1602)
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STC 13929; ESTC S116570
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57,762
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152
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his weake arme sufficieÌ„t to coÌ„mand thee yet the immortal God that keeps a register of our wayes will one day sette a due desert vpon our works But thou wilt say this punishmeÌ„t which God reserues for an other day is very late And yet thou must know when it shall come it will be two bitter Lento garduira deidrocedit sed traditateÌ„ penae grauetate supplicij compensat Valer. Maxi. God is slow indeede vnto anger and very loth to come vnto reuenge but when he comes he will recompence his slacknes with the greatnes of his punishments Thus he delt with the olde world with Sodom with the Iewes day by day yeare by yeare age after age expecting there repentance being called more properly pater miserordiaruÌ„ then indiciorum the father of mercies then of iudgments because the first proceedes from himselfe the second from our sinnes Howbeit thou wilt say againe if God did so mislike sin or were able to punish it he would shew some token of his power and iustice in this life Truely so he doth remember the fall of the Angels the banishment of AdaÌ„ the confusion of Babell the drowning of the old world the burning of Sodom the ouerthrow of Pharaoh Saule Absolon Herod Iudas the sword the famine the plague instruments of his power and iustice And if thou wilt learne to distingush of Gods punishmentes which are two fold opeÌ„ secret besids his open punishmeÌ„ts which are coÌ„mon thou shalt sinde his secret punishments to be continual namely the sting of coÌ„science which like a neuer wearied furie will pursue the night day vnto iudgement Aug. in Psal 30. The heatheÌ„ maÌ„ could call a guilty coÌ„science occultum flagelluÌ„ dei Gods hidden whip Caine felt the sinart thereof and thou canst not auoyd it Notwithstanding thou seest the wicked flowrish in this world which stil increaseth thy infidility diffideÌ„ce ô let it not do so for they haue their portioÌ„ in this life Luk. 16.15 thus did Diues receiue in this world profit pleasure but Lazarus penury paine but now is Lazarus coÌ„forted Dines tormented Psal 73. Besids this there prosperitie is but momentary Iob. â—1 as a dreame as the ice as the chaâ—…e before the winde verily vanitie of vanities all is but vanitie Psal 37. coÌ„pared by the Psalmist to the grasse to the hearb to the fat of the lambes to the smoake to a clowde that vanisheth away in a moment whereas the godly shall possesse the land for the Lord vpholdeth them Psal 37. the godly shall be preserued for euer for the Lord is there strength there saluation wherfore there ende shall be peace for euer more Esay 1.16 O theÌ„ ye that feare the Lord harken vnto his precept published by the prophet Esay saying cease to do euill learne to do well giue eare vnto his promise proclamed by the prophet Dauid saying flye from euill doe good and dwell for euer For euer Psal 37.27 how can that be seeing our selues momentarie our abiding temporary and our dwelling transitory Aug. 36. But alia terra erit vbi inhabitabimus in secaluÌ„ seculi there shall be an other land and kingdom wherein we shall abide for euermore an heaueÌ„ly kingdome an eternall kingdome a most blessed kingdome Mathe. 25. a Paradise a place of pleasure Tim. 2.4 a building of God an house that is eternall in the heauen Luke 14. To which place hee bring vs that hath so deerely bought it for vs Math. 26. Iesus Christ the righteous Amen FINIS
altera Te nullus error habeat est ius inferis Exod. 14.18 There bee two waies the one leadeth to heauen the other to hell the one is for the good the other for the bad and we may be assured that God is iust who will reward them both according to their workes The first shall prosper for the Lord will blesse them but the second shall perish for the face of the Lord is against them that do euil to cut off their remeÌ„brance from the earth Pharaoh sayled in prosperitie for a while but at the last he suffered shipwracke and was drowned Ester 9. Haman sayled a loft for a while but at the last fell into his owne pit and was hanged Antiochus prospered for a while but at the last was slaine by Tryphon and perished Thus shall the traÌ„sgressors be destroyed the ende of the wicked shall be cut off What should I heere recken vp the temporary flowrish of Herod Nero Domitian Traian Hadrian Valerian Aurelian Dioclesian Maximinus Maximianus and infinite others Were not some of them deuoured with wormes others spat out their lunges some killed themselues others were murdered by their seruants some died of dropsie others of an apoplexie some were taken captiue by the foe others destroyed by the enimie Kings 1.11 For God will rayse vp aduersaries to Salomon for his sinnes and muster all the host of heauen against the wicked for their offences Ierimiah 5.6 A Lyon out of the Forrest shall sley them a wolphe out of the wildernesse shall destroy themâ— a Leopard shall watch ouer their Cittie Actes 1.18 and euery one that goeth out shall be torne in peeces because of their trangressions Iudas came to perdition by the halter Lubian was deuoured with dogges Actes 13. Elimas was strucken blind Manes was flead aliue Arrius died of a flux Nestorius was swallowed vp of the earth Benedict the 9. was strangled by SathaÌ„ and Zoroastes burned by the Diuell The blasphemer was stoned and the child that learned betimes to sweare was possessed of the diuell the man that gatherâ—d stickes on the saboth was stoÌ„ned Leuit. 24. and Nicanor that regarded not the sabboth was destroyed Greg. lib. 4. Dial. 18. Absolon was haÌ„ged by the haire and the posteritie of disobedient Cham was abolished Numb 15. verily the vngodly may make a shew for a while but they are set in slippery places Sam. 2.16 Foâ— they shall be consumed Deutri 7. Cain must be a runnagate for his murther Psal 73. and Sodom burned for vncleannesse Genes 4. Achan was stoned for taking a forbidden garment Leo Corponimus was smitten from heauen for sacriledge Amos. 7. Amasiaz must die in a polluted lande for false witnesse Darius Princes weare into the Lions den for accusing Daniell Daniell Thus will the Lord raine vpon the wicked snares fire and brimstone Psal 11. His hand shall finde out all his enemies and his right hand them that hate him yea the Lord shall distroy theÌ„ in his wrath and the fire shall deuour them Psal 21.9 Wherefore let vs be wise like the children of this generation and learne one lesson from the men of Tire and Sidon and that is as they that feared the anger of Hâ—rod the Prince came to Blastus the chamberlaine to desire peace Acts. 12. so wee fearing the anger of God the Father let vs go vnto Christ the sonne To make atonement for vs The way must be First by prayer to labour for faith Secondly by faith to aÌ„ttaine repentance And Thirdly by repentance to bring forth a new life forsaking old Adam the man of sinne and putting one the newe Christ the man of righteousnesse Psal 33. For then God shall bee our father by adoption and blessed is the people whose God is the Lord euen the people that hee hath chosen for his inheritance Psal 27. And then though Father and Mother forsake thee afflictions and all the world do bande against thee yet will the Lord gather thee vp and with his mightie arme deliuer thee And therefore cast with Dauid vpon the Lord and hee will nourish thee For he will not see the righteous perish for euer but the wicked shall be throwen into the pit of destruction Whereby thou maist know howe to withstand the assaults of Sathan who taking aduantage vpon thy homebred Atheisme stirreth vp thy impatient nature to wage warre against thy Creature and say with the wicked in Malachie Malach. 3.14 It is in vaine to serue God for they that worke wickednes are exalted as who should say To serue God is neither good for God nor profitable for man First it is not good for God for if thou beest righteous what giuest thou vnto him Or what receiueth he at thy hand Iob. 35.7 Secondly it is not beneficiall vnto man for then it should be in one of these respects either that God would blesse vs for our seruice or not punish vs for our sinnes but neither are the good men rewarded for there well doing nor the bad punished for there wicked working therefore it is in vaine to serue God ye on the contrary it is good to be bad and best to be the worst For are not the humble debased and the proud exalted the wicked man rich and the good man poore doth not oppression and iniury deceite and cosinage dising swearing bring in welth and iolitie but true dealing makes wo and pouertie Criminibus debent hortos pretoria mesas was not Nabuchadonasar mightie yet proud Pompie great O yet sacrelegious Rapsakie rich yet a blasphemer Alexander a Monarch yet ful of sinne Aude aliquidbreuibus gyaris et carcexe diâ—nuÌ„ siuis esse aliquis victus laudatur et alget Malac. 8.2.17 verily he that wold be rich let him be coteous he it would be pore let him bee righteous Psal 10.11.13 he it would be great let him be vitious he that would be little of no esteÌ„e let him be virtuous Prou. 5 2â— For God either delights in theÌ„ that do euil or beholds not our actioÌ„s or els hideth away his face wil not regard Orpheus al which thou hast hard euen now answeared by practis proued false by wofull experience for God is no idle spectator of our actioÌ„s nor vaine beholder of our works he wil be fauourable vnto the good most seuere against the bad The waise of man are before the eies of the Lord he poÌ„dereth all his paths he beholds al things hears all things rewards all according to there workes If thou doest wel saith God vnto Caine Genes 4.7 shalt thou not be accepted if thou doest not well sin lieth at thy dore and saith the heathen man Si genus humanum et mortalia temitis aâ— ma at sperate deos memores fandi atque nefaÌ„di Vira Acnad 6. Albeit mortal man is not able to offend thee nor