Gods Arraignment of Hypocrites, Religious tract 1 · Chapter 3

Gods Arraignment of Hypocrites · Religious tract 1 · Chapter 3

p. 172CHAP. III. Concerning the diſpoſition and reaſons.

NOw I come vntounto the reaſons contained in the words, The logicall analyſis.and as I goe along with them, I ſhall raiſe my doctrines, and my vſes, which after reſolution is our imitation of Gods worke: And therefore I firſt enter the conſideration of the diſpoſition of the words: ſecondly, of the ſimple inuention: p. 173the firſt, ſhewes how reaſons are ioyned together: the ſecond what they are aſunder. For the firſt; the bond that tyes them is twofold; generall, or ſpeciall: the generall bond is in this word (but,) all that goes before it, is called the antecedent, all that followes, the conſequent. The nature of the bond is, to ſet apart ſuch things as doe not diſagree in themſelues, but in reſpect of ſome third thing, vntounto which they cannot both bee giuen; and this alone makes them diſagree. So in this place, the antecedent, which containes the merciemercy of God; and the conſequent, which containes Gods iuſtice, do agree in themſelues: for merciemercy and iuſtice kiſſe each other: and therefore the hypocrite hath ſet them at variance, that God muſt no longer bee mercifull, but iuſt in puniſhing him. Partiu… …, partium diſcre…es.Therefore in this bond are two things to be iudged: firſt, the truth of both parts: ſecondly, the diſtinction or diſagreement: Truth is required on both ſides; for falſifie the one ſide, and the other will not ſtand good; becauſe both of them make but vp one ioynt truth: from whence theſe obſeruations are truely gathered;

Obſer. 1. Firſt, that that God is equally iuſt and mercifull; hee that will hauehave his mercy, muſt be ſure that he falſifie not his iuſtice; for a breach of the one, makes a breach of them both.

Reaſon. 1. Becauſe they are equall in God, for they are indeed his verie beeing. Hence ariſeth an impoſſibilitie in God, to forgiue an offence againſt his iuſtice by his mercy, vntill a ſatisfaction of his iuſtice be made: for the Lord cannot denie himſelfe: indeed men may paſſe by offences committed againſt them, without ſatisfaction, becauſe their iuſtice is not their being, but a qualitie in it, and therefore the iniurie is leſſe: but in nature we ſee, that whatſoeuer makes againſt the beeing of it, cannot be indured, or any peace made with it: and therfore ſinne beeing againſt the very beeing of God, God can make no peace with man, vntill reconciliation bee made by Chriſt, that hath giuen a ful ſatisfaction to Gods iuſtice for the ſinnes of his children.

Reaſ. 2. Is the manifeſtation of his glorie; God will equally hauehave the glorie of them both: wicked men ſhould neuer glorifie p. 174God, except it were for his iuſtice. Indeede we graunt, that in regard of man, there is an inequalitie: for God may be ſaid to be more mercifull vntounto them that are ſaued, then iuſt to them that are condemned: for of condemnation, the iuſt cauſe is in man; but of ſaluation, it is wholly from grace: yet in himſelfe they are both equall, and alſo by them he is equally glorified; ſeeing that nothing in God can receiue augmentation or diminution.

Reaſ. 3. Is to leaue man without all excuſe; for he ſhal hauehave no cauſe to complaine of his iuſtice aboue his mercy; but ſhall confeſſe, that the Lord is equall in all his doings.

Vſe. 1. For confutation of errour. 1. If God be equal in iuſtice and merciemercy, then no mercy to bee expected, but that which will ſtand with the iuſtice of God: therefore merciemercy in Chriſt muſt ſtand with the iuſtice of God: and Chriſt muſt bring in mercy by perfect fulfilling of the law. Chriſt is the cauſe of life and ſaluation; In Adam, dying to die, was neceſſarie vponupon the tranſgreſſion (els peraduenture we ſhall die, had been true) therefore die we muſt, either in Chriſt, or in our ſelues; if in Chriſt, then by his death we are freed from that ſentence of the lawe, In the day that thou eateſt thereof, thou ſhalt die the death: being dead in Chriſt, we are iuſtified from the ſentence of condemnation. But yet there is an other more effentiall part of the lawe; Paſſiue obedience might free from death; but actine brings life.and that is, doe this, and thou ſhalt liue: and God may as well free vsus from death without dying, as bring vsus to life without doing. We grant then, that the paſſiue obedience of Chriſt, hath taken away death; and this is legally done on Chriſts part, but moſt mercifully in regard of vsus: if then no more but this righteouſneſſe were imputed, it would prooue of workes in regard of Chriſt, though of grace in regard of vsus. So then, this merciemercy of our deliuerance from death, is equall with Gods iuſtice: Here is dying, in ſtead of dying; and ſo that part of the law, that is, ſinne, and die, is repaired, and fully anſwered: but as yet all righteouſneſſe is not fulfilled: for I am ſure, that this is a righteouſneſſe of the lawe, as well as the other, doe this, and thou ſhalt liue: and if this bee not done, then Chriſt hath not fulfilled the ſpeciall part of the righteouſnes p. 175of the law for vsus: To doe, and liue, was our debt vntounto God; and therefore Chriſt our ſuretie muſt fulfill it for vsus. And this wil prooue a wonderfull mercy to miſerable man, that hath Chriſt to pay his debts, and beſtowe the whole purchaſe of life and ſaluation vponupon him: It is a falſe dreame, to think that non peccator, and iuſtus, a iuſt man, and no ſinner, are equipollent tearmes: For, non peccator, is a contradiction to peccator; but iuſtus is an oppoſite habite, and in act an aduerſe to a ſinner: and ſo the arguments differ. Adam by creation was a iuſt man in habite, but not in act, and according to that which the Lord required; and ſo death beeing taken away, we are in the way to iuſtification, but not actually iuſt, vntill actually the law be performed, in our ſelues, or another: And becauſe the point is in controuerſie, thereaſons to eſtabliſh this truth may be theſe.

Arg. 1. Lex regale … iuſti…e.That which is the perfect righteouſneſſe of the lawe, is both actiue and paſſiue: but that whereby we are iuſtified, is of this nature: For I demaund, by what rule of righteouſneſſe is life and ſaluation conuaied vntounto vsus? If they ſay, by faith; then I demaund, what is that righteouſneſſe of faith? is it the verie foreign? then aſſuredly it excludes both the righteouſneſſe of Chriſt, and that of the law; and yet faith is ſaid, to eſtabliſh both. If it be the righteouſneſſe of Chriſt, then I demaund, is not that morall? if morall, then either perfect or imperfect; if perfect, then actiue and paſſiue: That we apprehend Chriſts righteouſneſſe, that is of grace, but that Chriſt hath it for vsus, that is of the law.

The ſecond Argument againſt this opinion, may be this; Chriſt did all as a n…ediator, for thoſe that hauehave need of a mediator.That which Chriſt did as a Mediator, was not onelyonly for himſelfe, but for vsus, and for vsus more principally then himſelfe; but all that Chriſt did, were the actions of a Mediatour; his humane nature had no ſubſiſtence but by the diuine; and eueryevery action beeing in ſuppoſito, was of him as a Mediatour; and therfore for vsus; and ſo both actiue and paſſiue obedience were for vsus. But they will ſay, his actiue obedience did fit him for our Mediatorſhip. To this I anſwer; if his actiue obedience, be the obedience of a Mediator, then in his whole latitude it was for p. 176vsus: and as ſoon as he was born he was fit to redeeme: & ſo neuer an action, but it was for vsus. If then theſe actions of fitting, bee properly the actions of a Mediator, then they tautologiſe & ſpeak no ſenſe: for ſo that fitting, was nothing but redeeming: for I am ſure, eueryevery action of our Mediatour, is to redeeme; and to redeeme, is to ſeeke thoſe that were loſt: and ſo his actiue obedience was for thoſe which were loſt: and if that, then had we neede of all Chriſts obedience.

Argum. He fulfilled the ceremoniall law both actiuely and paſſ…ely for others. ergn the moral.3. Chriſt fulfilled all righteouſnes, morall, ceremoniall. The ceremoniall was not fulfilled by paſſiue obedience, but alſo by actiue: if the ceremoniall required both, then much more the morall: Deut. 4.1. Sam. 22. Hoſ. 6.6. merciemercy more then ſacrifice, and knowledge more then burnt offerings: and this in both was done for others: he was circumciſed for others, for he was without ſinne; and therefore in Chriſt to ſignifie any pollution, circumciſion had no vſe: ſo was he baptized, but it was not for the waſhing away of his owne filthines, but ours. The reaſons why he muſt keepe the law for others are theſe: 1. becauſe perfect obedience depended on him for the performer. 2. both the law morall and ceremoniall acknowledge him for Mediator, for ſeeing it was impoſſible to be fulfilled of vsus, it was poſſible vntounto him. 3. becauſe he did eſtabliſh and fulfill both. 4. he alone is the bond of both: ſeeing then he performed actiue obedience to the Ceremoniall law, and that not for himſelfe but for vsus., the like muſt be confeſſed of the morall, eſpecially the ceremoniall law beeing but an appendix and addition to the morall.

Argum. Againſt reaſon that death ſhould cauſe life.4. Chriſts death could not bring life: becauſe no death can be the cauſe of life, ſeeing they are contraries. Fire cannot cauſe cold, neither water heat; blindnes cannot cauſe ſight, neither ſight blindnes. Chriſts death to take away death, is good reaſon; but to cauſe life, is againſt all reaſon. This is very agreeable with the Scriptures & reaſon, that as Chriſts death doth free vsus from death; ſo Chriſts life doth bring vsus vntounto life: He died for our ſinnes, and roſe againe for our iuſtification: Dan. 9.24. the ſlaying of the Meſſias, brings in the expiation of ſinne; and his liuing againe, brings euerlaſting righteouſneſſe. p. 177Sinne brought in death, therefore righteouſnes muſt bring in life: for if death ſhould bring in life, then life ſhould be the reward of ſinne: for I am ſure that the Scriptures affirme that death is the reward of ſinne, and the reward of ſinne, can neuer be the cauſe of life. What hath a ſchoole-boy deſerued when his maſter hath whipped him? ſo what hauehave we deſerued in Chriſt, when we are onelyonly puniſhed in him. Sinne and the reward of ſinne, hauehave no agreement with life. Therefore it is true that the expiation of ſinne, is wrought by Chriſts paſſiue obedience, and life by his actiue.

Argum. 5. All types, whereof Chriſt is the truth, Types prooue both actine and paſſiue obedience to bee found in Chriſt.point at this aſſertion: firſt, in the couenant of grace, there was the Arke and the Table, Exod. 24.7. in the Arke was the booke of the law, and ſo the booke of the lawe went with the couenant, and was to be found in Chriſt for vsus. Exod. 25.22. the MercieMercy-ſeat was betweene the two Cherubims, and theſe were vponupon the Arke of the Teſtament: Mal. 3.1. therefore no ſeat of merciemercy, without the Arke of the Teſtament. The paſcall lambe muſt be without ſpot, eaten with ſweete bread, and ſowre hearbs; both muſt be in Chriſt, therefore not onelyonly the ſoure hearbs of his death and paſſion, but the ſweet bread of his righteouſneſſe. Vrim and Thummim muſt be on the Prieſts breaſt when he carries the peoples iudgement before God; and this muſt be had beſide blood; therefore righteouſnes beſide paſſion.

Ar. 6. From ſimilitudes familiarly applied in the Scriptures, whoſe end & purpoſe are to prooue this. Firſt, the wiues debt is made the husbands: and we beeing married vntounto Chriſt, the debt that we owe God by our creation, muſt be payed before he will admit of vsus: now that debt was, Do, and liue: and this Chriſt hath done, and ſo we ſhall liue. Secondly, Chriſt is the head of his Church: and therefore muſt he giuegive vntounto his members, life, motion, and all things needfull. Thirdly, the ſuretie muſt pay and diſcharge the whole debt of him for whome he is bound; all of vsus are bankerupts, and ſtand in neede to hauehave a great debt diſcharged for vsus, and likewiſe a new ſtocke purchaſed. To conclude, it is fooliſh to make ſuch a diſtinction as this, ſeeing all the actions of our Mediator, are as wel actiue as p. 178paſſiue: his life is not taken from him, but he laies it downe willingly: and euen from his conception, his humanitie being aſſiſted by his deity, which could not ſuffer, turned all Chriſts ſufferings into actions. I hauehave bin drawne to inlarge my ſelfe in this point, for we can not giuegive too much to Chriſt: and ſurely we hauehave giuen no more then the iuſtice of God required. And here by the way, I would hauehave a common ſpeech amended, That one droppe of blood was ſufficient for the whole world: Alas, then why did God in iuſtice draw from Chriſt more then neede? My doctrine is moſt firme and ſure, that God is equall in iuſtice and merciemercy: ſee but the proportion, man finite, ſinned finitely; but finite ſinnes, beeing againſt infinite God, did violate infinite iuſtice, and ſo an infinite violation: Chriſt as man, ſuffered finitely: but finite paſſions were from a Mediator that is infinite, and ſo were of an infinite merit: finite ſinnes, finite paſſions: infinite iuſtice, infinite merits.

2. Vſe is, to reprehend the fond dreames of the world, that when the Miniſter inquires how they meane to be ſaued, they will anſwer, by their good meanings. Why? but is not God offended by your ſinnes? Yes: but he will hauehave merciemercy: for he is a good God, and meanes to damne none. Alas, theſe damne themſelues, while they thus damne Gods iuſtice: for to tell them of Chriſt, to make iuſtice and merciemercy meete, is but to tell them an idle tale: and therefore they will hauehave all by their good meanings, and Gods mercies: but except their meanings will anſwer Gods iuſtice, they are ſure to goe to hell for all this vaine perſwaſion of merciemercy.

3. Vſe, correction of a ſecret fault in Gods Iſrael, that preſume too much of Gods merciemercy, and are ouer much indulgent to themſelues. Gal. 4. He is an enemie that telleth vsus an vntoothſome truth: much lingring and liſtening after the voice of the charmer, ſtoppes the eare: and flatterie neuer wants welcome, while ſelfe-louelove is at home: this hath more of the ſerpent to beguile, then we to beware. It is not the Temple of the Lord, for the Lord is iuſt in the middeſt of it: Zeph. 3. it is not, we are his people, or any vaine title that can make vp the breaches betwixt God and our ſoules: the iuſtice of God is no trifling matter, p. 179his eyes cannot be bleered with our ſmall gifts, nothing can doe it, but the pretious blood of Chriſt Ieſus, which is God and man, that ſo both God and man might be brought together: therefore be ſure that as the Lord will doe no iniquitie, ſo he wil hauehave vsus to doe no iniquitie. If we commit our ſinnes in the night, or vnderunder any pretence, or falſe couerings, be ſure the Lord will bring his iudgement to light eueryevery morning, and therefore let vsus be aſhamed of ſinning.

2. Generall vſe, is inſtruction, branched into two ſpecialls. Firſt, an admonition to the wicked, that they looke vntounto themſelues: for Gods much ſilence, and their many ſinnes, will fill vp a great meaſure of wrath, which the Lord in his iuſtice muſt needes powre vponupon them. The ſecond ſpeciall vſe, is a direction of a Chriſtian, to carrie himſelfe before God as a ſonne and a ſeruant, becauſe God is equally a father and a maſter: a father of compaſſion, but a maſter that will hauehave his owne. Therefore let God hauehave the feare and the honour, both of his iuſtice and merciemercy.

3. Generall vſe is conſolation, which hath two branches: Firſt, in aduerſitie: Is God equall in iuſtice and merciemercy? then fret not at the proſperitie of the wicked, or be caſt downe for the aduerſitie that they bring vponupon thee: for God is iuſt, & therefore will hee reuenge thy cauſe, and bring all the wicked to nought. Secondly, in proſperitie, take heed of pride; for as I am. 1.9, 10. counſelleth, that the poore brother of low degree muſt reioyce that hee is exalted: ſo likewiſe, the rich brother (which is exalted) in this, that he is made lowe, as well by Gods iuſtice, as exalted by his merciemercy; otherwiſe ſhall he periſh as the graſſe & flower of the field: ſo that the beſt conſolation in proſperitie is humilitie; becauſe thereby our hearts are kept from for getting Gods iuſtice, and making him all mercy.

Obſerv. 2. It is moſt certaine that the Lord will reprooue ſin, Gods nature.for it is a neceſſarie truth: I am ſilent, but moſt ſurely I wil reprooue. Reaſons. Firſt, Gods nature which is truth it ſelfe: and therefore ſhall God ſay, and not doe? aſſuredly, the one ſhal prooue as good as the other: looke then to thy ſelfe that ſinneſt ſecurely. Secondly, the nature of ſinne, Nature of ſin.which cannot p. 180be without puniſhment: Good of church and commonwealth.for the ſoule that ſinnes ſhall die. Thirdly, the good of the Church and common wealth, which could not ſtand without Gods reproouing: for except God did cut off and reſtraine offenders by his iuſtice, we ſhould hauehave men liue together worſe then bruit beaſts, lyons, wolues, and tygers. And in the Church, they would become deuills incarnate, to make hauocke of Gods people: if God had not mette with Hammon, what had become of poore Mordecay, and of all Iſrael?

Vſe 1. for reprehenſion. 1. Confutation of the wicked, which ſay, Tuſh God ſees not, he cares not for our doings; he is ſilent, and therefore like vsus; all things goe alike, we ſuffer no change: all is peace, let the miniſter threaten what he will: But be you ſure that thus forget God, that he will reprooue, and teare you in peices, that others may conſider it, and be afraid. The 2. vſe is correction of Gods children, that they dally not with the leaſt ſinne, neither put off their repentance for an houre; for be ſure, that the Lord will reprooue, and that ſuddenly: this then muſt make vsus looke for our maſters comming.

Vſe 2. for inſtruction. Firſt, it is an admonition to the wicked, that they breake off their ſinnefull wayes againſt the Lord: for as fure as they liue, the Lord is comming with his angels in a flaming fire, to render vengeance to all that know not God, nor obey the Goſpel of our Lord Ieſus, 2. Theſſ. 1.8. if want of obedience will doe this, what ſhall become of their rebellions? for the former they ſhall be puniſhed from the preſence of God, the holy angels and all Saints, with ſire that cannot be extinguiſhed: therefore this added ſhall kindle a fire to burne to the very bottome of hell. Secondly, a direction to Gods children, that they alwaies prepare for the comming of the Iudge to iudgement.

Vſe 3. for conſolation. Firſt, to all that are afflicted, that the Lord will not forget their troubles, and let their enemies goe vnreprooued. Secondly, to all that are at eaſe in Sion, and yet can mourne for the afflictions of Ioſeph: a ſure teſtimonie of their conſolation with Ioſeph; when the King of Kings ſhall come to looſe him, and reprooue euen kings for his ſake, Touch not p. 181mine Anointed, nor doe my Prophets no harme. Therefore as they hauehave bin touched and harmed, ſo God will touch the wicked, and vexe them in his ſore diſpleaſure.

Obſerv. 3. from the diſtinction of the parts. The Lord hath the daies of his viſitations: there 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 vponupon earth: for the day of merciemercy, 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 merciemercy, for he would willingly hauehave 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 merciemercy, it will be high time to looke vntounto man that he anſwer him for his iuſtice; eſpecially ſeeing the wicked for Gods ſilence hauehave not broken forth with Dauid, and ſaid, What ſhall we giuegive vntounto the Lord for all his benefits? nor as yet vponupon conditions performed, are able to ſay, We hauehave taken the cuppe of ſaluation, and called vponupon our good God: nay, as yet we hauehave 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 purpoſe….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 eueryevery thing his certen time, (Eccles. 3.) that ſo eueryevery 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 vntounto the ſonnes of men, and the iudgements which he brings vponupon them, might be ſeene diſtinctly, and he praiſed for them both.

2. Reaſ. Lone vntounto his creatures. Firſt, LoueLove 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 rea… 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 p. 182are 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 hauehave again the time of my ſilence.

1. Vſe, reprehenſion: either confutation of all thoſe that cry, Mal. 3 14.Mal 3:14It is in vaine to ſerue the Lord: and what pleaſure hauehave wee that we hauehave bowed our ſelues before him? ſurely you are blind that cannot ſee, what large dayes the Lord hath giuen you here vponupon earth; and what long ſilence hath paſſed betwixt him & you: nay he hath not onelyonly beene ſilent, but alſo he hath been bountifull vntounto you in many a temporall bleſſing, euen aboue his owne Saints. Second vſe vnderunder this head, is correction of the haſtie deſires of Gods children, firſt, to hauehave iudgment on their enemies, and ſecondly to hauehave ſpeedy diſpatch of affliction in themſelues. Thus they haſten the time of the merciemercy and iuſtice of the Lord. Know therefore that God will hauehave 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 vntounto 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 hauehave them exact in the computation of the yeares of his merciemercy 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 hauehave 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 p. 183is approching: therfore in this Pſalme, v. 15. Call vponupon 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 hauehave 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 vponupon him, then becauſe his corne, wine Pſalm. 4.Ps 4and oyle are increaſed. Heb. 11.Heb 11Moſes 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 puwi… ment.That iuſt cauſe may be giuen for all the wrath of God that falleth vponupon 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 eu…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 hauehave 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 vntounto 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 p. 184is no good method, they ought to hauehave pauſed on the matter by ſilence, and after hauehave reprooued when time would hauehave ſerued.

2. Vſe is inſtruction. 1. An admonition to the vngodly, that thinke God hath no good method, but doth eueryevery thing confuſedly. Indeede they iudge as they thinke, and as they liue: for their thoughts are moſt confuſed, and their liues diſordered, and ſo they thinke of God. But yet let them know, that although they make no good vſe of his ſilence before his iuſtice, yet God himſelfe will make ſingular vſe of it, euen by their owne teſtimonie, when they ſhall confeſſe Gods equall doing. 2. Direction to the godly, that they ſee how God goes a long in his gouernment of the world: and in all his iudgements, praiſe him for his former mercies.

Vſe 3. for conſolation. Firſt, in trouble; hence wee learne that the Lord keeping an exact method, will diſpatch all things moſt quickly: for order makes things goe on apace, therefore affliction muſt goe on apace toward conſolation. Secondly, in proſperitie, to ſee how they goe on along to Gods tryalls, and therefore eaſe themſelues with reſting vponupon God. And this may be obſerued from the generall bond.

The ſpeciall bonds follow; and firſt of the antecedent, wherin there lies two bonds, one of inference; and a ſecond of coupling together: The bond of inference, teacheth vsus what manner of concluſions wicked men vſe to make out of Gods owne premiſes. Let vsus therefore eie that bond which is contained in that word therefore, binding together Gods ſilence, and mans thoughts.

Doctrines from the concluſion.

Doctr. 1. Wicked men out of the beſt premiſſes, drawe the worſt concluſions: ſilence a ſingular argument to perſwade vntounto obedience; for who will abuſe a louing friend? yet we ſee what the wicked hypocrite concludes from Gods ſilence; to thinke that God is like vntounto him; a patrone of euill courſes, and one that muſt needs fauour an hypocrite, becauſe of his profeſſion.

Reaſons. Peruerſe iudgement.1. Becauſe they are men of peruerſe iudgement, and p. 185therefore eueryevery wicked man concludes contrarie to the premiſſes. If Gods iudgements be the premiſſes, he wil conclude all is peace: if ſilence, he will conclude there is no wrath.

Reaſ. 2. Want of conſcience: No conſcience.for oftentimes the propoſition ſhall goe currant with them, but the aſſumption they may not indure: for that is ſpeciall application. As for example: foreign.no drunkard, whoremaſter, or vncleane perſon, foreign.ſhall come in heauen, that ſhall be graunted: but thou art one of theſe, foreign The iudgement is the pure part of the conſcience, the will the aſſuming part, and the heart and affections ought to wind vp the matter.that muſt be denied; and therefore the concluſion ſhall neuer follow. Or thus; Gods ſilence ought to lead eueryevery man to repentance, that ſhall be confeſſed; but come to the application, and becauſe it is good, he will be content to take that; but yet the ende ſhall not be attended: and therefore ſhall it neuer lead him to repentance. Hence the aſſumption is called foreign, conſcience: becauſe it is an applying facultie in man; which a wicked man wanting, muſt needes miſapplie, & therfore we ſhall hauehave no good concluſions from him.

3. Reaſon, is from the concluſion it ſelfe, Want of application.which is called foreign, a perfecting, or knitting vp of a thing together: now wicked men make broken concluſions; they will not gather vp all together: and therefore no maruell, if they doe amiſſe in good premiſſes.

4. Reaſon is this: Their own concluſions defended.wicked men hauehave gotten alreadie vntounto themſelues ſuch concluſions, and they hold them ſo ſtrongly, that nothing ſhall ouerthrowe them. It is vaine to bring Gods iudgments to terrifie them: for they hauehave alreadie made theſe concluſions, That death ſhall not come neere their habitation: they hauehave made a league with death, and a compact with hell, as the Prophet ſaies, and therefore deſtruction ſhall not come neere them. Againe, ſpeake of the mercies of God to allure them to repentance, and it ſhall not profit: for they hauehave alreadie determined, that they will not ſerue God at ſuch a rate: Iob. 21. Their ſeede is eſtabliſhed, their houſes are peaceable, their bullocke caſteth not her calfe, their children daunce for ioy, and they take the tabret and harpe, and r…ioyce in the ſound of the organs: Thus they ſpend their dayes in wealth. But where is the concluſion of worſhipping God? alas, they ſay, let God depart p. 186from vsus: who is the Almighty that we ſhould ſerue him? what profit of we pray? well, we hauehave reſolued that we will not ſo much as deſire the knowledge of his wayes.

Vſe 1. for reprehenſion. Firſt confutation of the profane, that bragge ſo much of their knowledge, they cannot for their liues make a true Syllogiſme; all that they thinke, ſpeake, or do, are meere paralogiſmes, and dangerous fallacies. Secondly, for correction of the godly; which often thinke wicked men may be followed for their learning: take heed of them, for though they may lay downe ſome generall truthes, yet their concluſions are dangerous, and full of poyſon.

Vſe 2. for inſtruction. Firſt, an admonition to the wicked, that they labour to denie their owne wiſedome, and be more carefull of their concluſions, leaſt they lay a trappe, and a nette to catch themſelues withall. Secondly, a direction to Gods children, that as much as lies in them, they labour to ſee both premiſes, and concluſion out of Gods word. Indeed it is true that laying downe a generall propoſition; as whoſoeuer beleeues ſhall be ſaued; and then out of this he may aſſume, but I beleeue, and therefore moſt certenly conclude, that he ſhall be ſaued: yet let me put in a caution, that his aſſumption bee not out of himſelfe, but from the teſtimonie of Gods ſpirit: neither the concluſion of his owne confidence, but that hee laies all vponupon Chriſt. None ſo bold as the wicked inconcluding peace with GodIndeed aske the world, doe you beleeue? and meane you to be ſaued? yes, or elſe God forbid, I ſhould be a wretch if I ſhould not beleeue God: and I am ſure that God neuer made me to damne me: but neuer had you any doubtings? doubtings! why ſhould I doubt? God forbid that I ſhould be ſo forlone and forſaken of reaſon, as once to doubt of Gods promiſes: but can you tell me when you began to beleeue? I neuer was without beleeue ſince I was borne: but I pray you tel me, hauehave you any combates betweene the spirit and the fleſh? alas, what purpoſe ſhould you aske me this? I hauehave liued a peaceable life all my daies, and I thanke God, I am at peace with God, my ſelfe, and all the world. Theſe bee Iobs wild horſes prepared for the battell: Theſe cannot be made afraid as though they were graſhoppers: they dare goe foorth to meete the deuill p. 187with all his harneſſe: theſe mocke at feare, and are not afraid: theſe will not turn their backs from the gliſtering of any ſword: though the quiuer rattle againſt them, the glittering ſpeare, and the ſheild; yet they 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 vponupon God: neither ſhall they ſtagger at the thunders and the appearance of flaming fire, when the Lord ſhall come to render vengeance on eueryevery one that knowes him not, or hath not obeyed his holy Goſpel. Theſe are like the giants of Gath, they hauehave 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 vsus, we hauehave bin affected as well with merciemercy 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 louelove 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 hauehave made it, but the Lord muſt inferre it, p. 188their liues, and practiſe hauehave 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 hauehave on their backes Gods apparell: they would cloth themſelues with an outward profeſſion: they would hauehave 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 vntounto vsus 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 hauehave 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 hauehave 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 p. 189of 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 hauehave ſuch companions to be with them in heauen.

Reaſ. 1. Blindnes of minde, Ignorance.which ſees no further then the preſent propoſitions. EueryEvery 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 onelyonly 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 vntounto 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 his daies worke. For we ſee men when they are confounded in their way, ſtand p. 190ſtill, Ig… ſatuus.and fourtie to one, they preſently get into the wrong, and ſo looſe their iourney: for as the going fire, when once it hath dazeled the eyes, is in daunger to lead a man into ſome pit or other; ſo fares it with wicked men, when they hauehave confounded themſelues in ſinne, they know not what to doe, but runne about like madde men: ſo that now the deuill hauing gotten them into his mill, and dealt with them as men vſually doe with mill-horſes, to put out their eyes, that ſo they may ſerue their turnes the better: ſo the deuill blindes the wicked, after that, driues them about by their luſts: and alas, when know they, how ſoone they may daſh out their braines againſt ſome poſt or other. They that walke in their ſleepe, are in dāger to wrong themſelues, or others; yet awaked, mourne moſt bitterly: ſo theſe perſons ſhall doe when they come in hell.

1. Vſe reprehenſion. 1. Confutation of the wicked, which condemne Gods Miniſters for beeing too raſh in their concluſions; Who made you iudges of your brethren? where is your charitie, that cenſure men ſo ſeuerely? we heare nothing but damnation, and all is iudgement: you make men goe out of their wits: therefore we will heare you no more. Alas, poore wretches, let the premiſſes alone, and you ſhall heare nothing of the concluſion; but in this you condemne your ſelues; for if you were not guiltie, neither galled alreadie, theſe concluſions would neuer trouble you: for without premiſſes, no concluſions are made: therefore I pray you rather examine the premiſſes, then the concluſion: and as you find the premiſſes, ſo iudge of the concluſion. 2. Vſe correction of the godly, that are like Peter vntounto Chriſt, Maſter, Maſter, spare thy ſelfe: be not ſo haſtie in going vp to Ieruſalem: ſo oftentimes good Chriſtians tell the Miniſter, it is good to keepe in ſome concluſions: but they muſt be anſwered, I will not leaue a concluſion vnvttered, that the premiſſes of Gods truth would hauehave concluded. I would ye were more wiſe in other matters, for I ſee by daily experience, that you are vrging good Miniſters to make concluſions, when they hauehave no premiſſes for it. Concealing of Gods truth is good, when there is no ground p. 191out of the text to vtter it; but he that ſpeakes from the premiſſes of his text, ſhall be able to iuſtifie himſelfe, & conuince all gainſayers.

2. Vſe is inſtruction: 1. an admonition to the wicked to let them vnderſtand their miſerable eſtate, how vnreaſonably they deale with their owne ſoules, that will make inquiſie for the truths, as farre as the concluſion, but then giuegive ouer. Alas, there lies all the danger: for it is the termination and winding vp of the matter: and therefore they ſee not that good which followes from good premiſſes, neither can they auoide that euill which followes from the contrarie. 2. A direction to the godly, to deale ſincerely with their ſoules, and make good application of all Gods premiſſes.

3. Vſe is conſolation, firſt for well-doing: when thy ſoule tells thee that thou haſt as great a care to ſerue him in thy doings, as in reading of his word; that is, to applie all to thy ſelfe that thou finds in Gods word, and make ſome good concluſion out of it: for ſo ſhalt thou make the word ſweeter then the honie or the honie combe: ſecondly, art thou in trouble, happie man, for thou art vnderunder one of Luthers beſt ſchoolemaſters: for he hath but three, affliction, meditation, prayer: the firſt helpes to meditation, and both of them ſtirre vp vntounto prayer: and therefore muſt thou needes take both large and profitable leſſons, out of which thou ſhalt gather ſuch concluſions, that thou maieſt fill thy ſoule with a world of comfort: and theſe two from the concluſion it ſelfe, the reſt ariſeth out of his argument: firſt ioyntly out of ſinne and ſilence.

Obſer. 3. Wicked men are exceeding wiſe to deceiue themſelues: for the argument here drawne forth to inferre his concluſion, is neither Gods ſilence alone, for then ſhould there be no force in the argument; neither their ſinnes alone, for then ſhould it be blaſphemous; but put them both together, and then it will make a braue ſhew, I ſinne, and God is ſilent, therefore God is like vntounto me.

Reaſ. 1. Becauſe the prince of this world, The wiſdome of the world.is become as an angel of light, that ſo he might carrie men the better to hell. Vntill the comming of Chriſt, he caried himſelfe in expreſſe p. 192tearmes of worſhip; but when Chriſt was come, he could no more be worſhipped in that manner: and therefore ſince that time, he hath gotten a new forme, euen good confeſſions and gracious praiers, (as the world tearmes thē.) Act. 19.13. when the ſonnes of Sceua could coniure no more in their old forme, they begin a new, and took in hand to name ouer them which had euill ſpirits, the Name of the Lord Ieſus, ſaying, We adiure you by Ieſus, whome Paul preacheth, &c.

Here I muſt craue pardon a little, Againſt deluded witches which ſwarme in the world vnderunder the name of bleſſers of men and beaſts, but more vſually of beaſts then men or themſelues.to detect a ſtrange deale of miſchiefe in the world. There are a ſort of healing witches, which are called Bleſſers of cattell, and the world thinkes too well of them, and they thinke well of themſelues. Once diſcourſing vponupon this poynt, one (I truſt that feareth God) came to me, and told me he had vſed a forme for healing of the eies, wherein he conceiued no euill, but now by the grace of God before he vſed it againe he would die: therefore in hope that ſome other ignorant perſons, may be pulled out of the fire, I will amplifie this reaſon in regard of thoſe deluſions. And that they may ſee their good prayers, I bring in the ſinnes of ſome of their formes of praiers. I will not vtter the formes any further, then the ſinnes contained in them.

Firſt, 2. Superſtition.for the bleſſing of cattell: let them take notice of theſe ſinnes. 1. They go thriſe about the beaſt foreſpoken, and ſay ouer a ſet forme of words three times; this can be no leſſe then ſuperſtition.

Secondly, 2. Blaſphemie of Chriſts birth,they blaſpheme againſt Chriſt moſt horribly, and the blaſphemie is threefold: firſt, againſt his birth, as though he had beene borne for cattell: for ſo are their words, Thou that was born in the bourght of Bethelem heale this beaſt: Baptiſme,ſecondly, againſt his Baptiſme; and was baptized in the fleame of Iorden (or rather flumen: Office.) thirdly, againſt his office, Thou that ſhed thy blood; as though either Chriſt was baptized, or ſhed his pretious blood for the waſhing and purging of bruit beaſts.

Third ſinne, 3. Abuſe of Gods power.is abuſe of Gods authoritie: for ſtand ill, ſtinch ill, ſtanch ill, can not be done but with great abuſe of Gods commaunding authoritie: he that bad the Theames ſtand, if he had not gotten away, he ſhould hauehave knowne what they p. 193would hauehave thought of his power: ſo ſhall the Lord deale with them when his wrath ſhall ouertake them, and they ſhall not be able to flie away.

Fourth ſinne, is blaſphemie againſt the Trinitie: 4 Sinne againſt the whole Trinitie.for they conclude theſe damnable words in the name of the father, ſonne, and holy Ghoſt.

Fifth ſinne, is profanation of Gods holy ordinances; 5. Profanation.for then comes in a creed, a pater noſter, and an Aue-maria.

The ſixt ſinne, 6. A ſigne of i… in the iuſt p… niſhment.or rather an admirable puniſhment falling moſt ſecretly vponupon them: and that is this, if the beaſt be foreſpoken, then the bleſſer ſhall fall a goning or yoning, (that is, be ſicke at the heart:) and if this followe, then an euident ſigne the beaſt is foreſpoken. Oh conſider this, yee ſimple and ignorant people, that will needs forget God: Are not all ſickneſſes the plagues of God? then a plaine caſe that God plagueth you by the deuil, whē you are about your good praiers.Superſtition. Abuſe of Baptiſme,

A ſecond kind for beaſts is no better then this; For firſt, if the beaſt hauehave no name, then muſt they giuegive it one; or if they hauehave one, then muſt they tell the name: If this be done, that the beaſt may the better be bleſſed, it is ſuperſtition: or ſecondly, if for dedication to their office, then abuſe of baptiſme, wherein we are named that wee may giuegive vp our names vntounto Chriſt.

Second ſinne, is the abuſe of Gods prouidence, Prouidence.for after this they ſay; if thou be forſpoken, by heart, by eye, or by tongue, as though theſe were any cauſes. Dauid ſaw more in Shemeis curſing and rayling: and therefore God will ſay vntounto them, yee hauehave abuſed me, for I did that euill vntounto your goods, becauſe ye ſinned againſt me, and hauehave not repented; therefore hauehave you done ſinfully, with Saul, to goe vntounto a witch.

The third abuſe is, of a grace in reconciliation: for they ſay, Reconciliation.Three bitter briſts haſt thou borne, and three good meanings be thy boote; that is, thou haſt been troubled exceedingly, but thou ſhalt hauehave great comfort. A ſtrange thing, that that which can be applied to no creature, but the ſonnes of adoption, Rom. 8.28. ſhould be applyed to bruite beaſts.

Fourth ſinne, is blaſphemie: 1. Againſt the Trinitie, in that p. 194they conclude as before, 4 Againſt the Trinity, Chriſt, grace.in the name of the Father, Sonne, and holy Ghoſt. 2. Againſt Chriſt, in that they bring in his fiue bloody wounds. 3. Againſt grace; for they ſay to the beaſt vponupon thoſe words, would giuegive thee grace to amend: ſtrange, that grace ſhould bee giuen to beaſts, euen that which followeth the paſſion of our Sauiour Chriſt.

Fift ſinne, 5. Profanation.is againſt Gods worſhip, for then come in again a companie of prayers: and it muſt be done three times before and after ſunne riſe or ſet. A worke of darkenes, and full of ſuperſtition.

Another kind they hauehave for the healing of men, both of their eies, and alſo of their teeth, which are of the ſame nature. That for the eyes, is full of ridiculous ieſting, and can hardly be named without bluſhing; yet becauſe men are ſo blind that they will perceiue nothing, vntill we iuſt gall them vponupon the ſore, I will as modeſtly as I can, ſhew how they ſinne againſt God. Firſt, they vſe lying, in that there is neither ſuch meeting, asking, 1 Lying.& anſwering, as they ſpeake of: for the 3. virgins (as they tearm them) neuer met thoſe 3. that they ſpeak of: to wit, Frith, Frith-well, 2 Forſaking God.and our Ladie, as they ſay. Secondly, a great ſinne to aſcribe ſuch power vntounto them as ſhall make them mightifull, for the curing of the eyes, that is, to forſake God and truſt in they knowe not what. 3. Abuſe of the Saints.Thirdly, to ioyne the bleſſed virgin Marie with two deuils, (for what theſe two names ſignifie els, I knowe not) muſt needs be a great abuſe of the glorified Saints. 4. Ieſting.Fourthly, there is ridiculous ieſting in ſerious matters: for the forme is ſo fooliſh, that it would make any man breake out into laughter. Now the curing of the eyes is no ſmall matter; the eie is deare and pretious, and therefore ought to be dealt withall in a more ſerious manner. 5. Abuſe of the creatures.Fiftly, abuſe of Gods creatures, as redde gold, running water, greene graſſe, gray-gooſe feather: which neither by diuine ordinarion, as Sacraments; nor phyſically hauehave any ſuch power of curing, 6. Superſtition.and therefore they ſhall riſe againſt them at the day of iudgement. Sixtly, theſe beeing dipped in the water, and the eie thriſe waſhed, is the cure: meere ſuperſtition, and a meere ceremonie of the deuills, which hath his power and efficacie p. 195from the deuill.

Laſtly, for the tooth: for faine would I make an ende, yet ſtill doe I reſpect the good of mens ſoules. This is but ſhort in forme, yet full enough of ſinne: firſt, 1. Coniuring. 2. Abuſe of the creatures. 3. Of Gods ſacrifices.it containes in it the forme of coniuring: ſecondly, abuſe of Gods creatures: thirdly, abuſe of Gods ſacrifices, for the creatures that they hauehave abuſed, as a haſel ſticke written on muſt be burnt in the fire: I knowe not for what ende, except to ſacrifice for the teeth: fourthly, the words written are both ſenſleſſe and ridiculous: 4. …lyfor illa, abs, Hur, Sur; who can expound them to any good ſenſe? ſurely I may expound them out of Latine and Hebrue, ſhe is without a double prince; for Hur, ſignifies a Prince in the Hebrue tongue, and ſo doth Sur: and without all queſtion, a witch is without any king vponupon earth: for ſhe ought to die, and ſhe is without God.

But alas they hauehave reaſons to perſwade; The … …he ignorant.there is a ſalue for euerie ſore, we ſee the cure wrought by them, and all that they doe is by good prayers, and we ſee no hurt in them. Well, a falue for euerie ſore muſt be gotten lawfully, and alſo applyed lawfully; but here is neither of both. Secondly, they doe the cure; that is a lie, for it is the deuill that doth it, to get men to beleeue him, and ſo for their paines they looſe their ſoules. Examples of this wee hauehave in the Scripture: Witches doe many thing, but the whole efficacy is from the deuill.Saul had the matters came to paſſe that the deuill told him, and therefore ſaies God, Deut. 13.2. though it come to paſſe, yet thou ſhalt not liſten thereunto: for the Lord doth it to trie thee withal, whether thou wilt ſerue him, or other gods. Act. 8. Samaria was ſeduced by Simon the Sorcerer; they eſteemed him as ſome great man, gaue heed vntounto him from the leaſt to the greateſt, becauſe he had bewitched them with ſorceries: One was 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 p. 196to 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 hauehave 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 onelyonly 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 vntounto 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 hauehave 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 vntounto 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 vntounto them are ignorant and blinded people, ſuch as hauehave no true feare of p. 197God; for eueryevery 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 vntounto God? tell me how many of them hauehave 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 louelove 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 hauehave eueryevery mothers ſonne of them, made anvnknowne concluſion againſt themſelues: for except they repent, I tell them as much in writing, as I hauehave done in ſpeaking, that they cannot be ſaued.

2. Reaſon, Carnall wiſedome.is the high conceit men hauehave of their owne wiſdome: Rom. 1.22. When they profeſſed themſelues to be wiſe, they became ſtarke fooles. Pharaoh, Exod. 1. come let vsus 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 hauehave bin ſimple to denie their owne wiſdome, yet happie are they, for they hauehave 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 vntounto p. 198to them ſelues, A preſent miſery, is better then a future mercy to the wicked.they make a concluſion more bitter then death, before they hauehave 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 vponupon 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 hauehave built thēſelues ſo ſtrongly, that there is no way to bring them downe. Iſrael in Egypt is out of heart, and the Lord cannot hauehave 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 vntounto their feete.

3. Vſe is conſolation: firſt in proſperitie, to ſee the fetches of the deuill to perſwade vsus that there can be no change: let vsus 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 vntounto ſaluation, then wicked men, in all their craftie fetches to plant themſelues, while the Lords ſilence is vponupon them: for affliction lets a man ſee at the firſt, the worſt concluſion that ſhall befall him in the profeſſion of his God: and therefore beeing beſt knowne, he may aſſure himſelfe that all other conſequences ſhall be ioyfull and exceeding comfortable. It ſhall not be ſo with the wicked, for they make the beſt concluſions firſt, and p. 199therefore blind their eyes that they cannot behold how they runne to fearfull woes and ſudden deſtruction: now followes the concluſions of a part of the argument, to wit, Gods ſilence alone.

Obſer. 4. This bond (therefore) lets vsus ſee a fourth collection, to wit, that wicked men ſucke poyſon out of eueryevery word of God: his verie ſilence and merciemercy, which ought to hauehave a ſweete relliſh vntounto their ſoules, ſhall by the corruption of their natures become the baine of the body and ſoule. If God be but ſilent, then will they be filled with wicked thoughts of God himſelfe.

Reaſ. 1. The corruption of nature, From corrup nature.which turnes all into it ſelfe. A corrupt ſtomacke makes all meats relliſh of his qualitie, it turnes ſweete into ſowre, pleaſant into as bitter as gall: ſo the heart of a wicked man, makes ſilence ſinne, iudgement blaſphemie, louelove hatred, peace warre, and the feares of hel the thoughts of pleaſure. Corpus tabed… quo plus nutrias, eo magis laedas.A naughty temperature the more it is fedde with good nouriſhments, the worſe it becomes: ſo an ill tempered ſoule, with the vntempered mortar of ſinne, becomes worſe for the mercies of God: and ſuch excellent foode is turned into a moſt dangerous nouriſher of the very canker and gangrene of bodie and ſoule.

Reaſ. 2. Ill digeſtion either of merciemercy or iudgement. From the ill digeſtion of the ſoule.That which lies raw in the ſtomack, and ſo conſequently ſpoyled in the firſt concoction, can neuer be mended againe in the liuer, or in the aſſimulation of the parts, where eueryevery thing drawes, and ſucks for his own vſe: So all the mercies and iudgments of God, lie raw at the heart of a wicked man, and there are ſpoiled, ſo that no good blood can be diſperſed through bodie & ſoule, to make the ſanguine complexion of a Chriſtian; neither ſhall you ſee any member to gather ſtrength, but rather to pine away: euen as men doe that labour of conſumptions, Good things without Gods bleſſing, heauie curſes.when they are fedde with the beſt nouriſhments; when wee may ſee a poore beggers boy, that fares hardly, euen with ſuch diet as would make a man melancholick to looke on it; yet he is freſh and well liking: ſo Chriſtians, which are of the blood royall, are like Daniel, which was better liking feeding on the p. 200pulſe, then when he had his diet off the Kings table. So theſe vnderunder affliction, profit more then all the wicked doe in their proſperitie. Lazarus is better in ſoule, though he cannot obtaine the crummes that the rich mans dogges might be welcom vntounto, then the rich-man that fared daintily eueryevery day, and yet pined in his ſoule. The woman of Canaan, for all her ſtrange repulſes; firſt no anſwer, 2. the diſciples ſpeaking againſt her, 3. Chriſt giuing her a cold anſwer, I am not come but to the loſt ſheep of the houſe of Iſrael: 4. an vtter diſtaſt of her kindred, it is not meete to take the childrens bread, and caſt it vntounto dogges; ſuch a one art thou, becauſe a Canaanitiſh woman, and no Iſraelite: well, for all this cold comfort, ſhee will hauehave her ſoule fedde, or ſhee will neuer giuegive ouer: True Lord, I am neither ſonne, nor ſeruant to ſit at thy table; yet ſeeing it hath pleaſed thee to ſtyle me a dogge, I pray thee let me at thy table be but as one of thy whelps, to gather but the crummes that fall from thee, or thy children, yea or thy ſeruants, and that ſhall ſuffice my hungrie ſoule. This woman by this meanes, was fedde better then any Iſraelite, euen by the very teſtimonie of Chriſt himſelfe, I hauehave not found ſuch faith in Iſrael: ah woman, great is thy faith, go in peace, and let all be according to thy deſire.

3. A wicked m…n makes no vſe … Gods mercy.Reaſ. Is that which followes a bad concoction; and that is ill diſtribution, whereby all the vitall parts waxe weake, and the ſpirits decay; and ſo conſequently, ſence and motion lie dead in the bodie: he is not able to mooue vp and downe, to performe the duties of his calling, his hands which are the keepers of his houſe, begin to tremble with the palſie; his limmes, and legs, which were the ſtrong men bow themſelues; his ſenſes decay, his eies waxe darke, that looke out by the windowes: his ears with all the daughters of ſinging are abuſed; his taſt is gone, he is like old Barſillai, that is not fit to ſet at the kings table: in a word, his ſenſes ſhall be ſo decayed, that nature ſhall not bee able to bind them vp in the night time, to refreſh him with comfortable ſleepe, but he ſhall be awake before the bird ſing in the morning, and ſhall be ſo out of heart with the diſquietnes of the night, that the bird ſhall be no means to lull him aſleep, but he ſhall riſe at the voyce of the bird: Euen ſo is it with wicked p. 201men, they make no good diſtribution of Gods mercies & iudgements in their liues, and therefore no maruell if their life languiſh, if their ſpirits to good actions bee cold and frozen with the dreggs of impietie, and can no wayes be diſſolued: for mooue they cannot, or beſtirre themſelues, that ſo heate might be gotten into them, to diſſolue the froſts of their ſoules, and expell the abundance of vapours, that ariſe out of the ſinke of ſinne, wherby they are choaked; neither can they be chafed, for they hauehave vtterly loſt all ſenſe and feeling: Let the grace of God ſhine neuer ſo clearely, yet they hauehave no eyes to ſeee withall: let God thunder from heauen, and they are ſo hard aſleep, that they cannot heare it: let God threaten them, and they hauehave yet no touch of their conſcience: let God promiſe them merciemercy, and they cannot taſt it: let him offer them ſome of the flowers of his garden, yet they cannot ſmell them. And thus it comes to paſſe, that as eueryevery thing worke together for the good of Gods children; ſo eueryevery thing workes together for the deſtruction of the wicked.

Vſe 1. reprehenſion. Firſt, confutation of the wickēd, that bragge and boaſt of their proſperitie. Alas, what cauſe hauehave they to reioyce in that they poyſon themſelues: There is a kind of poyſon, that will make men die laughing: ſurely ſo is it with the wicked, they are fed fat for the day of ſlaughter, and yet they perceiue not how faſt they run to the ſlaughter houſe. Secondly, correction of the godly, that are diſcontented with affliction; would they hauehave the eſtate of a wicked man, for the inioying of all his wealth? I hope no good ſoule would wiſh it: neither would I wiſh it my very enemie: and therefore yee godly, ſet your foules arreſt with the worſt of Gods prouiſions: for it is not onelyonly too good for vsus, but it ſhall prooue better in the feeding vponupon, then euer we expected; & therfore Dauid often ſaid, It was good for him that he was afflicted: ſmall comfort for a man to drinke of a cup of wine, that hath but one droppe of poyſon in it: to be at a feaſt, and yet caſting his eye vpward, ſees a ſword hanging in a weake thread, with the poynt toward his head. The wicked die, becauſe they doe not die; and the godly die not, becauſe they do die; perijſſem, p. 202niſi perijſſem: the Phoenix dies, that ſhe may liue againe; and the eagle caſts her bill, that ſhe may renue it.

Vſe 2. Inſtruction. Firſt, an admonition to the wicked, that they be more warie in taſting the benefits of the Lord. Let them feed more ſparingly: for eueryevery morſell they take downe, preſently becomes poiſon; and therefore miſerable is the eſtate of a wicked man; for eating, drinking ſleeping, waking, and whatſoeuer hee doth, is nothing but the poyſoning of himſelfe: Touch not, taſt not, handle not, is no ceremonie that paſſeth away with the vſing, for if wicked men do it in their ſeruice of God, it is but abhomination; and if the godly doe it with the wicked, it is in all things dangerous. Secondly, a direction to the godly, to refraine from wicked mens companie; becauſe a man can hardly participate with them in good things, but he ſhall be defiled. Wee dare not eate with ſome perſons very wholeſome meate, or drinke of the cuppe after them, becauſe they hauehave in their bodies ſome poyſonfull diſeaſe: If we hauehave this natural wiſedome, for to ſaue the bodie, let vsus, I beſeech you, hauehave as great wiſdome for the ſoule, leaſt it be hurt in wicked mens companie euen by good things: that poyſon in nature is moſt dangerous, that is offered in a ſweet flower; becauſe the one delights the ſenſes, and ſo is willingly imbraced, but the poyſon enters in with it, and ſo cauſeth death.

Vſe. 3. conſolation. Firſt, in that thou art out of the eſtate of a wicked man, and now become the ſeruant of Ieſus Chriſt. Secondly, in all miſerie and diſtreſſe be of good comfort; for God hath beſtowed on thee ſo able a ſoule, that it ſhall be able to digeſt yron into good nouriſhment. The ſtomack that is vſed to be put to ſome hardſhip, will not bee complaining ſo often as theirs that keepe themſelues to eaſier diet.

Obſerv. 5. Wicked men, eſpecially hypocrites, will thinke God fauours them, if hee doe but looke on them: nay, if hee hold but his tongue, & be ſilent with them a little, they will grow into ſuch familiar acquaintance with the Lord, that preſently they will iudge the Lord to be like them, and none ſo highly in fauour with God as they. The proud Phariſie, becauſe hee p. 203was able to part with ſomething to the poore, is preſently at defiance with the poore Publicane, as a no-bodie in reſpect of him: Hypocrits conceit moſt of Gods louelove, beſt of themſelues, and leaſt of others.and with God he is bold to make this confeſſion of his goodnes; and I admire how thoſe words brake out (I thanke God,) but that I ſee the world, where good fellowſhip is moſt, to be the fulleſt of thankes: and therefore this is nothing, but a bold ſtepping into the preſence of God, as haile fellowe, well met. But alas, where is the poore Publican? A farre off ſtriking his breaſt, confeſſing his vnworthines, crauing pardon for his ſinne; deſiring that God would lift vponupon him the light of his countenance, in the face of his annointed: better for the pleaſing of God, then all their burnt offerings, calues of a yeere olde, Micah. 6.Mic 6thouſands of rammes, tenne thouſand riuers of oyle, the firſt borne, or the fruit of their bodies: and more comfortable to a poore Publican, then the increaſe of corne, wine oyle, or any precious thing in this world.

1. Reaſon, a fond conceit of their owne braine. A fond conceit.The fond louer, thinks that if the partie looke but toward him, or giuegive him preſently no hard words, that ſhee loues him at the very heart; yet when the triall is made, and he ſues for grace and fauour in her eyes, ſhee may not indure his preſence, fixe her eyes vponupon him, but rather let him feele the ſmart of her hands, for beeing ſo bold and malapert with ſuch as he was vnworthie to looke vponupon: he like a fond foole, may follow the ſuit, but let him be ſure, he ſhall neuer obtaine: for his very offer hath made an inueterate hatred. So theſe wicked perſons, for the ſilence of God, are ſo incenſed with Gods louelove, that they muſt needes be like God; yet when they ſhall ſue vntounto him for the performance of this hope, they ſhall heare him breake ſilence to their ſmall comfort, Depart from me ye curſed, I neuer knew you. And if they ſhall vrge him, HaueHave not we for the louelove of thee done many good things? O fooles, this praiſe is not of God, ye hauehave your reward alreadie: Away from me, and that I may put you out of all hope, into hell fire, there ſhall be your weeping and gnaſhing of teeth for the loſſe of my preſence, and the preſence of my iudgements. And this is my reward of your weldoing.

p. 204Reaſ. …ſent eſtate.2. Their preſent eſtate: God ſurely would not bee thus liberall vntounto vsus, except be loued vsus: A franticke braine thinkes all is his that pleaſeth his eye: as the foole at Athens, when he was on the ſea ſhore, thought euerie ſhip to be his that pleaſed his eie; and when he was in the citie, where hee fixed his eye, laid claime vntounto that as the onelyonly owner: and yet alas, he had not ragges to put on his backe, but as men pittied him: ſo the Lord hath taken a little pitty on them, and giuen them libertie to walke abroad in the woald, and they are ſo conceited that all is theirs by ſea and by land: but alas, they can not examine their title; and therefore when the Lord ſhall come and ſay, GiueGive vp thy accounts, thou art no longer to bee my officer: Alas, what acount ſhall they make, that hauehave ſpent all their Maſters goods, and hauehave neither in their own hands, nor in the hands of another, one pennie to diſcharge all with. Theſe men all the dayes of their liues, hauehave been paying debts where they ought not: euen like a gallant, that hath a wife, and companie of poore children ſitting at home, while he is in the Ale-houſe waſting his goods. Now when his rent day comes, he gathers in his rents, comes againe vntounto the ale-wife, tels her, hee is come to pay his debts: now, alas, poore ſoule; he was bound to pay no debts there, but at home to his wife and children: So wicked men pay all to the deuill, nothing to God: and therefore becauſe they will be thus debt-bound to the fleſh, to liue after it, they ſhall be ſure to die.

Reaſ. Compariſon with others.3. is compariſon with others: Firſt, wicked and profane, which are extraordinarily beaſtly: theſe men oftentime, liue a faire life, and die a quiet death; and therefore if God loued them a little in both theſe, then ſurely muſt I needs be loued of God much more. Againe, with the godly; they are a companie of preciſe perſons, men of melancholy dispoſitions, at peace with no men, cannot liue quietly at home, but they muſt abroad to heare ſermons; and yet for all this, I ſit ſtill at home, content with that which God ſends, and am as wel eſteemed of my neighbours as they, and why then ſhould not I be in the fauour of God, as well as they? Thus dealing with their owne ſoules, they are farre gone in a conceit, that p. 205God is like vntounto them, and loues them moſt dearely: & therefore are ſure to die in it.

1. Vſe reprehenſion: firſt, confutation of the wicked, that they are of an other kind of ſtampe, then they dreame of: they conceit heauen and happines, when indeede they are but one ſteppe from hell. 2. Correction of the godly, that if they truſt for any fauour at the hands of wicked men, they ſhall be deceiued: for it is impoſſible they ſhould doe them good, except the Lord worke it out of them; for they are forlorne creatures, and forſaken of God.

2. Vſe inſtruction. Firſt, admonition to the wicked, that they bragge not too much of their proſperitie, in ſo high a conceit of all is well with them. 2. A direction to the godly, to conceiue beſt of themſelues, when they hauehave learned the greateſt humilitie, to confeſſe that they are but duſt and aſhes, and leſſe then the leaſt of Gods mercies. This will make them mount vponupon Eagles wings vntounto the kingdome of heauen, and the throne of glorie.

3. Vſe conſolation. Firſt, in our exaltation, when we ſhall conſider what a difference there is betwixt the true louelove of God, ſhed abroad in our hearts, and that vaine conceit that we had of it in our owne thoughts. Paul thought he did well, and that it was an acceptable ſacrifice vntounto God, to ſhed the blood of the poore Chriſtians: he was zealous for the law: and ſurely he had no ſmall conceit of Gods louelove toward him. But when the Lord had appeared vntounto him, and told him of his ſeruice, he becomes of an other minde, and triumphs in nothing but in Chriſt crucified; and that with an execration, [God forbid:] now he ſees the world crucified vntounto himſelfe, and himſelfe vntounto the world. 2. This obſeruation may vouchſafe comfort in affliction, that therefore the Lord doth afflict vsus, that we may not truſt too much to our ſelues, but truly reſort vntounto him, that will denie vsus no comfort.

Reaſon for all opinions.Obſ. 6. No opinion ſo abſurd, but men wil hauehave ſome appearance of reaſon for it. That God is like man, is a conceit vaine enough, and full of abſurditie; yet the hypocrite hath his reaſon for it, becauſe God is ſilent. This point is cleare in all kinds p. 206of errors, Atheiſme.which for breuitie, I refer to foure heads; Atheiſme, Idolatrie, hereſie, prophannes. Atheiſme, a ſtrange opinion, euen againſt reaſon it ſelfe, and the crie of the whole world, which cannot but make God the firſt and the laſt. For if there be any beeing, which cannot be denied, then muſt it needs be either the firſt beeing, or a beeing from the firſt: for to ſay that there are two firſt beeings, is falſe; ſeeing that two doth alwaies preſuppoſe one, but one doth not alwaies preſuppoſe two; one may be without two, but two cannot be without one: therefore eueryevery beeing wil ſay that God is this firſt, that God is this one. Secondly, eueryevery creature is for ſome next ende, as all things are for man: now for what next ende is man? ſurely for God, or elſe he is good for nothing. A ſtately building can not be, except ſome man hauehave his hand in it, though I can ſee neuer a man about it. This ſtately palace of the world, could not be, except God had ſhewed his power in it, although wee cannot ſee his preſence, according to his eſſence: yet ſee how Atheiſme preuailes: 1. Of God.there is no cauſe aboue nature or fortune, for into theſe two may all things be reſolued as the firſt principles, and therefore there is no God: Tuſh, God ſees not, neither is there any knowledge in the moſt high. 2. Of creationAtheiſme of his works; firſt, of creation; that could not be becauſe the Lord had no workemen to helpe him, no inſtruments to worke by, nor any matter to worke from. 3. Of prouidence.Againe, no prouidence, becauſe bonis malè, malis benè. Neither any laſt iudgement, 4. Of laſt iudgement.becauſe all things come a like ſince the fathers.

Neither hauehave we theſe generall Atheiſts alone, Partiall Atheiſme.but alſo many partiall Athieſts, denying of his particular prouidence ouer all creatures: …. Of ſpeciall prou…ence in all creatures.It is too baſe for the Lord to take care for ſmal creatures, and actions of ſmall moment; becauſe he ſits like a king, and therefore iudgeth the great matters of the world; …. In ſinne.and the reſt he puts ouer to angels and men, nature and fortune. Againe, thoſe that denie the prouidence of God ouer ſinne, ſaying hee hath a bare knowledge of it; as though there were any prouidence which did not containe in it knowledge and care: and they are not without reaſon for it; God is not the author of ſinne: a good reaſon, if it were not miſ-applied. Againe, the Aramites, p. 207the 1. of King. 20. v. 23. 3. Of Gods vbiquitie.will fight no more with Iſrael in the mountaines, becauſe their Gods are the Gods of the mountaines, and therefore they ouercome vsus; but let vsus fight againſt them in the plaine, and doubtleſſe wee ſhall ouercome them. Here is an vndoubted argument, that God is not eueryevery where; and therefore they might as well hauehave ſaid, no where. Beſide, 2. Of his ſpecial and extra…dinary pr…idence.we hauehave more ſecret Atheiſt; as ſome phyſitians, which when God ſhewes his extraordinarie prouidence, in preſeruing ſome without food for many yeares, will ſhew how this may be done by the loſſe of ſtomack, liuer, and the reſt of the inſtruments which ſerue for nutrition; and they further adde, for the preuenting of the death of the bodie, that theſe parts are turned in ſalinam ſubſtantiam: which ſaltie ſubſtance is ſo farre from corrupting the body, that it preſerues it: now for the continuance of life, they adde further, that the braine, heart, and lungs, being in their naturall force, giuegive life, ſence, and motion, by reaſon that breathing is from without, as well as from within, whereby the lungs are preſerued, and that the ſpirits vitall and animall, are generated from pure ayre, whereby the heart and the braine are preſerued in their functions; ſo that what ſhall bee without reaſon, to deny God his prouidence. 3. In Iudiciall Aſtrologie.Neither would I hauehave the Aſtrologians to thinke themſelues free from this conceit, when they make the ſtarres the rule to ſquare all actions, as well voluntary, as naturall; and to determine of the ends and iſſue of them both.

Secondly, it is ſtrange, Idolatrie.that there ſhould be any conceit of idolatrie; ſeeing that nothing can be like God, either in beeing or doing, Iſa. 40. Againe, all the idols of the heathen are known by their cauſes; which to imagine of God, is abſolutly impoſſible. The ſmith, Iſa. 44. taketh an inſtrument, worketh in the coales, euē with the ſtrength of his armes: is an hungred, his ſtrength faileth, he drinketh no water, and is faint: the like is ſaid of the carpenter, ver. 13. and therefore verie ſtrange that ſuch feeble creatures as theſe ſhould bring forth their creator: nay, ſtupid blockiſhnes, that the workman ſhould eſteeme the worke of his own hands, better then himſelfe that made it. The like may be ſaid of the matter, which is as fit in his owne conceit to warme p. 208his body, and prepare his meat, as be an idole for his ſoule: folly incomparable! that fit matter for the fire in his chimney, ſhould be as fit for the kindling vp of the fire of his zeale and deuotion in his heart: ſtrange againe, that the picture of a man, beaſt, or the foules of the ayre, ſhould be counted better then the liuing man himſelfe; nay alas, then the liuing God. Laſtly, that whoſe ende is vanitie, to be counted the felicitie of the ſoule, is moſt ſhamefull and intolerable: yet for all this, Iere. 44. v. 17. We will burne incenſe to the queene of heauen, and powre out drinke offerings vntounto her: hauehave they not reaſon for this? yes aſſuredly, they hauehave a double reaſon: Firſt, loſſe, in that they hauehave not done it; ver. 18. Since we left off this worſhippe, we hauehave had ſcarceneſſe of all things, and hauehave beene conſumed by the ſword, and by famine. A ſecond reaſon is the profit of idolatry, v. 17. when we did this, then had we plentie of victualls, and were well, and felt no euill.

Thirdly, Hereſie. Tranſubſtantiation, Conſubſtantiation.no hereſie, but ſome reaſon for it: as Tranſubſtantiation muſt needes bee true, becauſe Chriſt hath ſaid, this is my body: and conſubſtantiation muſt be as good as this, becauſe of the perſonal vnion of man-hood with the deitie. A pretie diſpute we hauehave in the 12. Chriſt not the Meſſias.of Iohn, betwixt Chriſt and the people concerning the Meſſias: In the 32. v. Chriſt layes downe this propoſition, If I were lift vp from the earth, I would drawe all men vntounto mee: this Chriſt meant of his death, and ſo the people vnderſtood it; but he hath put an argument into their heads, whereby they will conquer him; ver. 34. We hauehave heard out of the law, that Chriſt bideth for euer: therefore by thy owne confeſſion thou art not Chriſt, becauſe thou ſaieſt thou muſt die. And I pray you conſider, how they triumph in this their argument, How ſayeſt thou now, that the ſonne of man muſt bee lift vp? who is that ſonne of man?

Fourthly, Prophanation.for prophanation: ſee how the Apoſtle labours to preuent the wicked conceits of man concerning the abundance of grace: 1. Of grace.where ſinne abounds, there grace abounds much more: a good reaſon in the conceits of wicked men, to make them ſinne the more, that grace may abound. Againe, for Election and Reprobation: ſee how men profane them; If I muſt be p. 209ſaued, let me doe what I will, and I ſhall not be damned: 2. Election, Reprobation.and if I muſt bee damned, let mee doe what I will, and I ſhall not bee ſaued. Now ſhould I come to diſcouer that the ground of all theſe opinions is nothing, but thou thoughteſt, or it was thy conceit: but becauſe this is the laſt obſeruation in the concluſion, I wil put it off vntill I hauehave briefly giuen the reaſons, and made the vſe of this point.

Reaſon. 1. No man will denic himſelfe, and therefore though oftentimes he denie the rule of reaſon, yet neuer will be abſolutely denie reaſon; becauſe reaſon is one of the principall faculties in man; and therefore muſt it trudge to make vp his broken concluſions. Reaſon cannot act without reaſon, and therefore men will hauehave falſe reaſon, before they will hauehave none.

Reaſ. 2. Is the ſimplicitie of truth, and multiplicitie of errour: From errors multiplicity.and therefore though men cannot bring in truth to maintaine falſhood, yet may they hauehave many falſhoods, to make a faire ſhewe for one falſhood.

Reaſ. 3. Is the nature of oppoſition: From oppoſition, which on both ſides is to defend his own.Truth and falſhood are deadly enemies, and therefore as truth laboureth to confirme himſelfe by all thoſe that louelove him; ſo falſhoold laboureth to gather together all his forces by thoſe that maintaine him. Hence it comes to paſſe, that heretickes will neuer be coufuted, but as long as they can breath, they will vent what they hauehave conceiued.

Vſe 1. reprehenſion. Firſt, confutation of the wicked, in that they adde ſinne vntounto ſinne: Firſt, to poyſon themſelues with ſtrange opinions: and ſecondly to enquire for reaſons whereby they may ground themſelues in theſe poyſoned errors: ſo that from errors they grow to hereſie; from ſimple ignorance, to that which we call affected ignorance: ignorance is ſo good a mother to deuotion, that ſhe will nource vp error, and error will grow vp to hereſie, a child of rebellion. Secondly, correction of the godly, that they yeeld not at any time to the leaſt motions of errour, leaſt they become diſputers for errors and oppoſers of Gods truth. Many honeſt and well-minded perſons, hauehave gotten ſuch familiar acquaintance with hereticks, p. 210that they hauehave beene poyſoned by them, and ſo hauehave come to hate the truth, which once they imbraced.

Vſe 2. inſtruction. Firſt, an admonition of the wicked, that they be a little more ſober in broaching of their errors, leaſt that the Lord ſeeing their malice againſt his truth, come with a ſharpe reproofe, and cut them off ſuddenly. Secondly, direction for the godly, to keepe themſelues to Gods word, and neuer labour to wreſt it, either to the right hand, or to the left, for the vpholding of any conceits that the deuill, their owne fleſh, or the wicked world ſhall ſuggeſt vntounto them.

Vſe 3. conſolation. Firſt, in proſperitie to remember that euerie good thing we enioy, ſhall willingly bee ſpent for the maintaining of the truth, and the oppoſing of error, euen vntounto the death. Secondly, in aduerſitie, to conſider how wee hauehave vſed no indirect meanes to bring our purpoſes to paſſe, but ſtill hauehave reſted vponupon the Lord, for the reuelation of his will, and the time of our deliuerance.

Obſer. 7. The ground of all wicked mens opinions, and likewiſe 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 hauehave 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, p. 211cap. 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 vponupon them, and yet the flame of the fire iſſuing out of the ouen to hauehave ſlaine thoſe men that brought them forth: what reaſon would they hauehave giuen of this? I feare not but with the king, they would hauehave 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 hauehave 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, eueryevery man would laugh him to ſcorne: ſo if the Lord whip his children, ſpare the wicked, it is not for want of louelove to the one, or manifeſtation of louelove 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, onelyonly the creature muſt hauehave his time, and then ſhall be periſh, or be ſaued.

The conceits of partiall Atheiſts: Partial atheiſmeIt is too baſe for the Lord to take care for baſe creatures; they might as well ſay, to hauehave 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 vntounto p. 212him; and that by his owne wiſdome. It is the cunning Muſitian that muſt hauehave 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 ſhalbe 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, p. 213therefore 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 vsus gods to goe before vsus for we knowe not what is become of this Moſes: eueryevery 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 vsus: all Iſrael were not able to put life into that dead picture, and therefore to goe before them was impoſſible: it would not ſo much as follow them, except they caried it: and therefore beaſts they were, that ſaw how God went before them in a pillar of fire by night, and in a cloud by day, and when there enemies were behinde them, made this pillar ſtand behinde them, ſhould now put their confidence in a dead picture. The Papiſts ſay man is Gods image, which may be painted, therefore may there be an image of God: Alas, what Papiſt can paint the ſoule of man, or the righteouſneſſe and holineſſe that is in the foule. Thomas Aquinas ſaies the ſtarres might be worſhipped, but for feare of Idolatrie: euen the ſelfe ſame, as if I ſhould ſay, a man might cut an other mans throate, but for feare of murther: to cut the throate, and murther, are not farre aſunder: for the firſt is the cauſe, and muſt needs bring in the other.

For hereſie, meere conceits. This is my body, Hereſie.therfore it is ſo in deed. Chriſt is a rocke, a ſtone, a vine, therfore he is ſo in deed: nothing but a rocke, a ſtone, a vine, ſurely ſtones and rockes will reaſon better then thus. Chriſts man-hood is vnited to the deitie, therefore it is eueryevery where; as though things vnited were confounded, and the man-hood were equall with the deitie, nay the very ſelfe ſame: for to hauehave the ſame eſſentiall p. 214properties, is to hauehave the ſame eſſence. Chriſt muſt die, therfore he is not Chriſt: becauſe be that dies, endures not for euer: as though the graue hauing ſhut in Chriſt three dayes, ſhould hauehave kept him for euer: well, he roſe againe, and hath openly manifeſted himſelfe to liue for euer. Diues calls in bel, father Abraham, hauehave merciemercy vponupon me, therefore to call to the Saints is no ſuch intolerable thing: a good argument, that muſt needs be fetch out of hell to prooue ſo damnable an aſſertion. Pope Alexander treading vponupon the necke of Fredericke, hath his conceit for it; vponupon the baſiliske ſhalt thou goe: the kiſſing of his feete, becauſe the ſinner kiſſed the feet of Chriſt; therefore his church, becauſe bone of his bone; therefore the Pope, becauſe he is the church: as beaſts, Pſal. 8. are ſubiect vntounto man, ſo all men vntounto the Pope: ſurely as beaſts, for he is the maſter beaſt of them all, Reu. 13. Two ſwords in Chriſts family, therefore two kingdomes on the Popes head. Peter Act. 10. riſe and kill; therefore may the Pope excommunicate and kill Princes. As good conceits as may be, and at the beſt they are no better.

For profanation: Profanation.let vsus ſinne, that grace may abound: who will deale thus with a kind friend; he is liberall vntounto me, therefore will I prouoke him to doe me good by my vnkindneſſes: the Phyſitian is skilfull, and hath cured a deadly diſeaſe, therefore I will drinke ſome more poyſon, that the phyſitian may not be idle: the ſurgeon hath healed a dangerous wound, therefore will I ſtabbe my ſelfe in the ſame place, that I may trie him againe. If I muſt be ſaued, I muſt be ſaued; if damned, no remedie: why then depriue I my ſoule of ioy in my pleaſures? If I ſhould tell thee, thou muſt liue, and that is according to Gods appointed time: why wilt thou eate or drinke? this thou wilt ſay is a conceit; therefore iudge ſo of the reſt, for the cauſe is alike. Now I come vntounto the reaſons.

1. V…nity.Reaſ. Vanitie of minde. Rom. 1.21. But became vaine in their imaginations, and their fooliſh heart was full of darkneſſe. Hence did ariſe thoſe conceits following; that the glorie of the incorruptible God, was to be turned into the ſimilitude of the image of a corruptible man, and of birds, and foure footed beaſts, and of creeping things: this is Idolatrie. They turned Gods truth into a p. 215lie: there is hereſie. And for prophanation, ſtrange to conſider what followed hereupon.

2. Reaſon is the abuſe of the obiect, Selfe-conceit.turning it vntounto their owne conceit, and not their conceit vntounto it. They would hauehave their knowledge like vntounto Gods, that firſt ſees all things in himſelfe, and after, all things in the creatures: So would man doe, he would firſt ſee all things in himſelfe, and then himſelfe in all things; when indeede by Gods creation, man is made to looke vponupon all Gods wiſdome in the creatures, and ſo by reflexion to ſee himſelfe; euen as a man ſees a face in a glaſſe, and by that knowes his owne: and he that wil firſt know his owne face, before he ſee it in Gods glaſſe, will be ſure his face ſhall be a good one; and therefore will he neuer ſee any bad face in Gods law, and ſo ſhall his iudgement be a conceit of himſelfe.

3. Reaſon, the violence of paſſions, which are in wicked men; Violent …as a melancholike humour in the bodie, which makes men ſtrangely conceited, and ſo ſtiffe in their opinions, that neither wiſe men by counſel, or learned Phyſitians by purgations and cordialls, are able to remooue it; except they turne the conceit into an other, by letting them plainly ſee that which fed their humour was ſo, but now is otherwiſe. Tralianus cured a woman, that could not be perſwaded but that ſhee had ſwallowed downe a ſerpent, by cauſing her caſt, and priuily cauſed a ſerpent to be put into the baſon, and ſo ſhee was deliuered. Philotomus cured a perſon that was conceited that his head was cut off by a tyrant, by cauſing an yron ball to be put into his hat, the waight whereof did ſo ſore oppreſſe him, that he cried out his head did ake: the ſtanders by tells him, why then thou haſt an head. Some hauehave thought they hauehave beene dead men, and therefore would not eate, becauſe dead men can not eate; yet one faining himſelfe to be dead, and they putting meat into his mouth falls to eating; and the conceited perſon ſeeing that, he falls of eating too, and ſo his life was preſerued. Others hauehave beene ſo reſolute in their conceits, that they hauehave died in them: as Arthemidorus a Grammarian, who vponupon the ſight of a crocodile, was ſo ſore amaſed, that he forgat all p. 216his learning, and became ſo madde that he thought his legges and armes were cut off, neither would he euer be perſwaded to the contrarie. Euen thus falls it out with wicked men, that either they ſee one conceit by another, to prooue fooliſh, or els they doe ſo ſtrongly ground themſelues in their conceits, that they will neuer be drawne to any better perſwaſions. As many an ignorant Papiſt, his fathers were ſo, and he hopes well of them, and God forbid that they ſhould be in hell, therefore he liues as they did, he hopes well. Yet others after they hauehave ſeene, as the Apoſtle ſaith, no profit of thoſe things whereof they are now aſhamed, become to change their minds, and ſee all was but a conceit of pleaſure. Thus men become more wiſe after ſinne committed then before, becauſe the paſſions begin to ſwage: hence the prouerb, ſerò ſapiunt Fryges: they ſhut the ſtable dore, when the ſteed is ſtoln. And ſo many like Diues in hell, would be wiſe when it is too late. Thus when we are taken away, we come to had I wiſt, and doe penance in hell to no purpoſe.

1. Vſe reprehenſion. Firſt, confutation of all wicked men, that boaſt of their newe inuentions. We hauehave many that crie with Pythagoras, foreign, but alas, what hauehave they found? parturiant montes, naſcetur ridiculus mus: they hauehave found out ſtrange matters, yet when all is brought to the birth, it was but a mountaine conceiuing, and the offspring was a poore mouſe. They were in the toppes of Kings houſes in their vaine conceit, but alas, all is but the ſpiders webbe, fitting for nothing but the beſome to ſweepe it to the dunghill. 2. Vſe is correction of the godly, that are too credulous of wicked mens opinions. Good Bereans will ſearch whether the things be ſo or no, and theſe ſhall be wiſer then they of Theſſalonica. It behooueth a wiſe man in theſe caſes to hauehave his eyes in his head.

2. Vſe inſtruction. Firſt, admonition. Thou ſaieſt thou art rich, and increaſed with goods, and haſt neede of nothing: and knoweſt not how thou art wretched, and miſerable, and poore, and blinde, and naked. Reu. 3.17. This is the conceit of all hypocrites, therfore let them looke to Chriſts admonition, v. 18. I counſell thee to buie of me gold tried by the fire, that thou maieſt be made rich: and p. 217white rayment that thou mayeſt be cloathed, and that thy filthy nakedneſſe doe not appeare, and annoint thine eyes with eie ſalue, that thou mayeſt ſee. Surely if God louelove thee, hee will rebuke and chaſten: therefore in the ſecond place, let it be a direction to the godly, that they be zealous, and in their zeale ielous ouer their hearts with a holy inquiſition, how it ſtands betwixt God and their ſoules: if they find Gods truth rooted in their hearts, praiſe God for it; but if they ſee the deceits of their hearts, repent and amend, leaſt the Lord come againſt them, and cut them in peices with the ſword of his iudgements, that would not ſuffer the word of God, liuely and mightie in operation, ſharper then any two edged ſword, to enter through, euen to the diuiding aſunder of their ſoule and their ſpirit, of their ioynts & marrow, and to diſcerne of the thoughts, and intents of their hearts: let this be powerfull, and we ſhall neuer be conceited.

Vſe 3. conſolation. Firſt, when we do not conceit too high of any grace or gift of God in vsus, but ſay from the very heart, glorie be to God: When Dauid can ſay, I am not puft in minde, I hauehave no proud looke; then he found ioy at will. Secondly, in our affliction not to conceit with Cain, my ſinne is greater then can be forgiuen: but as wee deſcend downe into our owne hearts, and plead guilty; ſo againe by the eye of faith, to aſcend vpward vntounto God in Chriſt; and then ſhall we ſay with Iob, although he kill me, yet will I truſt in him: and I know my redeemer liueth, and ſhall ſtand the laſt vponupon earth, and that I ſhall ſee him with theſe eyes. And thus much of the bond of inference: the bond of copulation followeth.

Theſe things haſt thou done, and I held my tongue:] Sinnes, Sinne and Gods ſilence may for a time agree together.and Gods ſilence, are no kindly friends, yet they are here yoked together; and that by a bond, that doth not onelyonly conioyne, but gather together; and that not by connexion, but cheeke by ioule; not one drawing in another, for neither can ſinne by any good conſequence drawe after it Gods ſilence; neither Gods ſilence (except abuſed) any wayes allure vntounto ſinne: both are abſolute, and therefore ſoone may they bee parted. From hence might be obſerued; firſt, that more may abſolutely be affirmed of ſin & ſilence coupled together, then p. 218can be vponupon condition: for God makes no condition with ſinners for the time of his ſilence, neither hauehave they any leaſe from God how long they ſhall ſinne, and he wil ſay nothing: for God will hauehave his libertie. Secondly, wicked men ſhall hauehave nothing to excuſe them from God. Indeed their ſinnes goe before Gods ſilence; Gods ſilence comes after, and they againe come after with more ſinne: for ſo are the words ioyned together: 1. They doe: 2. God is ſilent: 3. They thinke: it may be by their latter ſinning, they hauehave a perſwaſion of conditions of peace: but alas they are deceiued; for hereby riſeth a threefold iudgement againſt them: one for their firſt ſinne; a ſecond for the abuſe of his ſilence; and a third for that they hauehave had no meaſure in their ſinning, and therefore ſhall God hauehave no meaſure in his puniſhing.

Obſer. But the obſeruation proper to the place is this, that mans ſinnes, and Gods ſilence may ſtand together for a time. The diſciples of our Sauiour Chriſt knewe not of what ſpirits they were, when they asked Chriſt, that hee would call for fire from heauen to deſtroy his enemies. Indeed if any tender hearted man ſhould ſit but one howre in the throne of God almighty, and look downe vponupon the earth as God doth continually, and ſee what abhominations are done in that houre, he would vndoubtedly in the next ſet all the world on fire, and not ſuffer his wrath to bee pacified, or the fire to be quenched.

Reaſ. From oppoſition.1. From the nature of oppoſition: Two things that diſagree may be coupled together by ſome third: and in that third, they may agree. Heate and cold may ſtand together in water; but becauſe water hath cold naturally, and heate accidentally, the heate muſt out againe, and the water remaine in his nature. So our ſinnes and Gods ſilence, euen fire and water, ſtand together in this world, and ſinne burnes very hote in this world, inſomuch, that the whole world boyles with it: and the Lord hath a long time beene ſilent with the world, verie coole and patient with ſinners; but this burning muſt out of the world, for the world in Gods creation did neuer acknowledge him, as any home borne brood. The deluge once cooled him ſufficiently: and againe another fire ſtronger then he p. 219ſhall get the conqueſt: and then ſhal an ende be made of Gods ſilence, and ſmoaking coales ſhall iſſue out of his mouth for euer, to augment the fire of hell, that it may neuer bee extinguiſhed.

Reaſ. 2. The order of lawes; which is to promiſe, threaten, The order of lawe.puniſh: all the while the law is promiſing and threatening, the Iudge ſits ſtill as one at reſt; but when that time is expired, he aſcends the throne of iudgement, giues ſentence, deliuers to the executioners, and ſtraitly commands that ſuch villaynes be diſpatched out of the world.

Reaſ. 3. From meth… de.Methode makes a good agreement betwixt things that diſſent, when it brings euerie thing to his proper place: Firſt, it brings ſinne to Gods goodneſſe, then along to Gods law, and thirdly to Gods plagues. They that tame vnruely creatures, firſt bring them to the thing and place where they hauehave done the iniurie, then labours to let them ſee the fault by beating of them: So the Lord firſt brings vsus to our ſelues, and his ſilence, lets vsus ſee what we hauehave done againſt our ſelues and his ſilence, and then doth he let vsus feele the power of his wrath, that hereafter he may be our feare: either filiall or ſlauiſh, for he will hauehave euerie knee to bowe vntounto him: either a knee of power or of reuerence, of louelove or conſtraint, from heart or from bodie.

Vſe 1. reprehenſion. Firſt, confutation of all thoſe that denie Gods prouidence, becauſe they ſee not preſent execution of iudgement for ſinne, and preſent reward for weldoing: the Lords times are in his owne hands, and he is verie wiſe in them all: therefore it is my wiſdome to reſt content with patience, and expect Gods leaſure. Secondly, correction of the godly, that are too importunate with the Lord to deſtroy the wicked: Wilt thou not breake the heauens and come downe? but hee that beleeues will not make haſt.

Vſe 2. inſtruction. Firſt, admonition to the wicked, that they agree with their aduerſarie while he is in the way, leaſt he deliuer them to the iudge, and they be caſt into priſon, and there lie vntil they hauehave paid the vttermoſt farthing. Secondly, direction to the godly, neuer to be at reſt, vntill they know themſelues p. 220reconciled vntounto God in Chriſt Ieſus; for that is Gods heartie louelove, no bare ſilence: for one may hold his tongue, and yet be extreamely angrie.

Vſe 3. From Gods direct knowledgeconſolation. Firſt, in weldoing: ſurely if God can agree with a ſinner for a time, how ſhall hee reioyce to doe his child good that labours to ſerue him. Secondly, in miſerie this may affoard comfort, that God will not bee worſe vntounto me, then he is vntounto the wicked, nay he will ſpare me as a father ſpareth his child, that hee ſees endeauour to do well.