therefore may craue a larger answering First therefore it is answered that there is no confusion nor disorder in these things for the confusion is onlie in respect of man and not of God or the things gouerned by him which are euermore excellently well disposed though the vaile of ignorance being before mās eies we are not able to discerne this excellent order The fleshlie man perceiueth not those things which are to bee discerned with a spiritual eie My waies saith the Lord are not as your waies neither are my thoughts as your thoughts so that vntill these men goe with Dauid into the house of God well may these things seerne confused vnto thē but whē they are enlightned by his holy Spirit they appeare otherwise A man that that is blinde or hath sore eies thinks it is darke when the Sunne shineth or at least thinks her beclipsed with diuers coloured mists when she is in her perfect beautie Simile the cause is the imperfection in his eies and not any obscuritie or confusion in the Sunne So is it with him that shall looke with a fleshly eie into Gods works be they neuer so excellently disposed yet through his inabilities to discerne they seeme confused That which in the night or a farre off we iudge a tree proues when wee come neerer or when the day appeareth a more excellent creature So in the night time of our ignorance and when we are strangers from Gods Law we iudge preposterouslie of his works but when this mist is dispersed or that we come to looke more neerelie vpon them in the glasse of his word they seeme so excellent that we are constrained to say O Lord how wonderfull art thou in all thy waies and holy in all thy works In great wisdome hast thou made them all But let vs come vnto the instances Thou saiest JJnstance 1. in that Stan tempted Adam and made him and his posteritie subiect to sinne Ans It is answered and alreadie prooued that herein no fault can be imputed vnto God Eccle. 28. for Adam was created righteous but his own inuentions made him euill Secondlie if God willed a declaration of his iust iudgment vpon the vessels of wrath and the manifestation of the exceeding riches of his grace vpon such as are ordained vnto mercie what right hath the clay herein to reason against the Potter Thirdly Gods children haue now more cause to reioyce by an infinite deale in regard of that blesse dnesse receiued from the last Adam then to be sorrie for their dignitie lost in the first Adam To which tendeth that of Paul concerning the sinne of our first Parents which is spread ouer all and the righteousnesse of Christ which is much more aboundant to the saluation of the Elect. And therefore we may say with Gregorie O foelix culpa quae talem tantum habere meruit Redemptorem O happie diseasewhich could not be cured but by such a diuine and heauenlie Physition That the wicked line in greatest honor prosperitie and abundance Jnstant 2. but the god'y in pouertie disgrace and affliction Ans HEalth wealth and honour are the hope of the worldlings labours and being obtained are their sole darlings of delight and pleasure Jn serm But as Bernard saith of Peter Vt nouum itr sic noui modi itineris Triplex est vita naturae gratiae gloriae A new iorney must haue new waies of iourneying so wee say of the godly when they begin to enter the new life that is the life of grace then they must haue new coutses of liuing Afflictions come by Gods decree And what are these That in following Christ wee should take vp his crosse that in liuing holily wee should suffer persecution that in our iourney to heauen wee should passe thorow many tribulations Therefore saith Augustine in the person of christ August in persona Domini Venale habeo quid Domine regnum coelorum quo emitur paupertate diuitiae dolore gaudium labore requies vilitate gloria morte vita I haue a thing to sell saith Christ what is it O Lord saith Augustine The kingdome of heauen but wherewith is it bought for pouertie true riches for griefe ioy for labour rest for basenesse glorie for life death So that pouertie griefe labour basenes and losse of life are the new paths that leade to new Hietusalem and the narrow waies that tend to ample blessednesse Now this being the decree of God the Creator who is wisedome it selfe why should it seeme preposterous in the eyes of the creature who is but meere foolishnes Quid obsit vel prosit medicus nouit non agrotus Augustine Gods decree of afficting groüded vpon great reason What is profitable or hurtful to vs that are patients that wise Physition knowes not we that are grieued Secōdly this decree of God is grounded vpon great reason both in respect of him afflicting and of vs afflicted What sets foorth more the wisdome of God then his ministring seuerall potions of affliction according to the seuerall conditions of his children as well in preuenting the diseases of sin whereunto they are subiect as in curing them whē they are grieued with them What more declares his mercie then the giuing of the staffe of his Spirit with the rodde of correction then the comforting vs in our distiesse then the putting our teares in his bottle then the making our bed in our sicknesse then the pitching his Angels about s then the not suffering the flouds to ouerflow vs though they come neere vs then the causing that although heauines continue for a while yet ioy shall come in the morning Wherein is the power of God more euident then in giuing vs strength to vndergoe so many troubles then in casting vs down vnto the graue and raising vs vp againe These things haue caused admiration in the very enemies of God and that amidst their tyrannies Is there not good reason then why those things should bee effected whereby Gods wisedome mercie and power are made euident and not onely to his children but euen to his enemies whereby they are left inexcusable in the day of the Lord if there were no persecutions how should Martyrs glorifie God by their sufferings If no trials how should patience haue been left for a vertue to be imitated If Satan had not been let loose to buffet Iob where had been his words of praise The Lord hath giuen and the Lord hath taken away and blessed be the name of the Lord. Secondly the afflictions of the godly are grounded vpon good causes 2. Gods decree of afflictiong is good and iust in regard of vs as it appeares 1. By our owne reason in regard of our selues as it appeares first by our owne reason secondly by our owne practise thirdly by the profit we reape from them In reason heauen could not be our sole place of blisse if here we had no sorrow if here our happinesse that could not be a
in those things wherin he hath pleased thee August conf lib. 4. thou by ingratitude shouldest displease him This is a heauenly worke to praise the Lord this makes silly men vpon earth to be saints in heauen â—ern in Cant. Vae tacentibus de te Domine quoniam loquaces muti sunt Conf. lib. Wo vnto them saith Augustine whose ingratitude hath silenced them from praysing of thee for though they babble much yet they are dumbe Sed foelix lingua quae non nouit nisi de diuinis taxere sermonem But that is a happie tongue which as Hierome saith can tell how to frame it self to no thing but to praise the Lord. August ad Aurelium Wee can cartie nothing better in our minds vtter nothing better with our mouthes expresse nothing better with our pennes no sentence so short and pithie in speaking none so sweet in the hearing none so plaine in the vnderstanding none so profitable in the vttering It moues God to giue thee blessings which the wicked neuer enioyed and it causeth him to take from the wicked and to giue vnto thee Quod dedit gratis tulit ingratis That saith Augustine which God hath bestowed on the thankfull he hath taken away from the vnthankfull Hebr. 13. Apoc. 19. This is that sacrifice that God euer approues for it alwaies smelles sweete in his nostrils and it is that sacrifice which Satan mislikes for it euer is offensiue vnto him I may say of that Bern. in Cant. as Bernard of our louing of God If thou doest watch Satan cares not because hee neuer sleepes If thou doest fast Satan cares not because hee neuer eates any thing but if thou art thankfull to God for his mercies this is it that grieues him because thou performest that vnto God being a sillie creature vpon earth which he could not performe being an Angell in heauen And thus you see that al Gods blessings require thankfulnesse it is commanded by God pleasing in his sight profitable to vs and troublesome to Satan Therfore let men praise the Lord for his goodnesse and declare the wonders bee hath wrought for the children of men If you aske me in what things we must praise the Lord my answere is in heart in tongue in conuersation in al things we take in hand Praise him from the ground of the heart saith Dauid It must bee begun in the heart vttered with the tongue and declared in the life the tongue may praise him and it is but babling while the heart thinkes not on it the mouth may blesse him but it is but abominable if our liues shall curse him Plus valeÌ„t opera quam verba Deedes are of more force then words a man may praise him with the tongue in this world yet neuer praise him in the world to come but he which praiseth him saith Augustine both with life and with tongue shall be sure to praise him with the heauenlie Angels in the life to come If you aske with what affection with all alacritie and ioy of the heart Dauids Psalmes must bee sung with Dauids spirit If in what place before kings and not bee ashamed If how long alwaies Dignum est semper gratias agere quia deus nunquam cessat benefacere Gregor Since God neuer leaues to multiplie his blessings vpon thee thou must neuer cease to praise him therefore Dauid is not contented with the day Ingratitudo est ventus siccans fontem pietatis rorem misericordiae fluenta gratiae Bern. but at midnight he will rise and praise the Lord for his righteous iudgements Ingratitude is a nipping East-wind drying vp the fountaine of godlinesse the dewes of mercie and sweet streames of grace and howsoeuer the wicked are content to deuour Gods blessings as the swine the acornes from the tree neuer looking to the author of them yet it becommeth the Saints to bee thankfull howsoeuer our seruant shall faile in thankfulnesse yet we cannot endure our sons to be vngrarefull Vse 10 Tenthly since there is no euill of the punishment in the citie Amos 3.6 which the Lord hath not wrought since it is hee that sendeth warre that casteth downe that correcteth at all times that makes the rod great or small and strikes the blow sharpe or gentle at his pleasure we are hereby taught patiently to endure all afflictions that euer befall vs. If we endure Rom. 2.7 Hebr. 10.36 God offers himselfe as a louing father vnto vs but if wee resist we lose the reward and cause him to strike the more sharpelie If the bodie suffer and the minde resist wee rebell in what wee can and suffer what wee cannot helpe Non qualia sed qualis quisque patiatur interest De ciuit Dei It skilleth not what we suffer but how we suffer saith Augustine Gregorie shewes the reason Sine ferro slammae Martyres esse possumus non sine patientia The sword or the flame makes not the Martyr but the patience of him that shal suffer Hebr. 6.22 Apoc. 13.10 And therefore the Scriptures bid vs not to follow the suffrings of the fathers but their faith and patience in suffering and thus a true faith and meeke patience are euer ioyned together Dauid that said I beleeued and therefore I spake saith also I was dumb and opened not my mouth because thou Lord diddest it Sicut acunabulis Ecclesiae fuit iniquitas premens sic iustitia patiens saith Hierome As from the infancie of the Church there was euermore iniquitie oppressing so there was a holy Patience enduring that which he condemnes in the wicked is cruellie in persecuting that which he commends in the godly is a meeke patience in suffering What should I vrge the seuerall reasons to enduce vs vnto patience The infinit precepts Matth. 21.19 Gal. 5.22 Ephes 4.2 Colos 1.12 1. Thes 5.14 Titus 2.2 the spirit of God supporting coÌ„forting vs the benefits of the crosse the glory of God the saluatioÌ„ of our soules these haue bin partly touched and they are subiects commonlie haÌ„dled therfore I hope wel knowne vnto vs Afflictiones praecedentium consideremus non erunt grauia quae ieleramus Gregor I desire onely therefore that Christians would enter a double meditation first of Christ for if the consideration of the Fathers and Martyrs of the Church will cause vs to endure afflictions with patience shall not much more the consideratioÌ„ of the sufferings of Christ Iesus my gratious Redeemer who is tam speculum patiendi quam primium patìentis Bern. in Cant. aswell a perfect glasse to shew me how to suffer as a sure reward for those which doe suffer And though all his life was subiect to many miseries The first consideration of Christ. yet let vs especially behold him on the crosse that sight is most effectuall vnto vs behold him then his head crowned with thornes his cies blindfolded his eares filled with reproches his mouth with vinegre and
vses of Gods speciall prouidence teach patience in aduersitie minister comfort in affliction encourage the godly in their weldoing and be at least a corrosiue vnto the coÌ„sciences of the wicked if not a meanes to stay their malice and euill against Gods chosen the trueth of this his great goodnes shall be prooued vnto vs. Before the foundations of the world were laid The impulsiue cause of God speciall care ouer his Church Ephes 1. Rom. 8.2 it pleased God mooued through the riches of his grace and mercie alone to elect vnto himselfe and select from others the whole number of his Church vnto eternall glorie and felicitie Secondly from this worke of Election within himselfe he proceeded vnto the meanes of accomplishing Hee created them by his power yea holy righteous Our captiuitie by nature threefold but by our own inuentions we fell into a threefold captiuitie The first of error blindnes and ignorance of heauen and heauenly things Ephes 4.18 Tit. 3.3 The second vnto sinne and by consequence vnto Satan death and destruction eternall Rom. 6.20 2. Pet. 2.19 Ioh. 8.34 The third vnto corruption and dissolution of the soule from the bodie Rom. 8.19.20.21 But God that of grace elected Rom. 5.6 Ephes 1.10 Ephes 1.7 1. Pet 1.19 in mercie followes vs He sent his Sonne in an accptable time who by his most precious blood and offering himselfe once vpon the crosse effected our deliuerance and reconciled vs to God the father againe First from error and ignorance The manner and order of our redemption when hee calles by his Gospell and enlighteneth the eies of our vnderstandings by his holy Spirit Secondly from our seruitude to sinne Note in this redemptions two things 1. that is by a price so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and so Paul teacheth 1. Tim. 2. when by the same worke of his word and Spirit hee worketh faith within vs to take hold on Christ â—nd on his sauing promise the sole meanes of our deliuerance from eternall destruction whereunto our sinnes had made vs subiect Thirdly from our seruitude to corruption by the vertue and power of his resurrection working this assurance 2. a price of wonderfull value first because our Redeemer is the Sonne of God secondly most righteous 1. Pet. 1.18 1. Cor 6.20 Heb. 9.12.13.14 that as our head Christ Iesus could not be kept vnder the graue nor detained by death but is certainely risen to eternall glorie so wee his members vnseparablie vnited shall rise to felicitie with him Thus the Church being elected by God of his free grace and mercie a worke without repentance redeemed by the blood of his Sonne when it was vtterly lost reuiued by his word and Spirit wheÌ„ it was dead in trespasses and sinnes gathered when it was dispersed and so brought again vnto Christ the Shepheard Bishop of our soules and now by the bond of his Spirit vnseparablie vnited vnto him how can it bee denied that being thus blessed with all heauenly blessings Ephel 1.3 in heaueÌ„ly places in Christ Iesus it should not be in a most special manner guided and preserued by him Hath he done the greater and will he not doe the lesse Rom. 5.9 Hath hee when we were sinners iustified vs by his blood and now being iustified shall he not much more looke vnto vs If when we were enemies then much more being friends If when wee were wicked seruants then much more being blessed sonnes If when we were abiects then much more being his best beloued The natural head prouides especially for the members of the bodie the husband for his wife the deliuerer for his deliuered and shall not Christ our head the husband to his Church the Redeemer of his people especiall maintaine blesse and preserue his Church his members his Spouse his redeemed Our vertues are mixed with imperfections our loue with some dislike our care with want of prouiding yet what we haue we receiue from God who is loue it selfe Doth not hee then loue his Church abundantly and from this loue especiallie blesse and keepe it Cast backe thine eies to the time past behold the present and conclude of the future For the first looke vnto Noah when the wicked should perish hee being a figure of Christs Church must haue his Arke of deliuerance How miraculouslie did the Lord preserue his people in the land of Egypt euen foure hundred and thirtie yeeres from the promise made vnto Abraham A figure of our deliucrance from Satan How wonderfully by the hand of his seruant Moses did hee deliuer them from the bondage of Pharaoh first without munition secoÌ„dly with a mightie ouerthrow to the Enemie and hauing freed them from that slauerie how strangely did the Lord restore them safe into their promised Countrie The Arke to assure them of Gods continuall presence the heauens contrarie to nature to yeeld them foode the rocke to bee enforced to send forth her streames the pillar of a cloud to protect them from heate the shining fire to giue them light from heauen the nations to be cast forth before them and what not for the good of his children Esay 43.1 c. Therefore Esay 43.1 Feare not saith the Lord that created thee O Iacob and hee that framed thee O Israel feare not I haue redeemed thee I haue called thee by thy name thou art mine When thou passest thorow the waters I will be with thee and thorow the floods that they doe not ouerflow thee When thou walkest thorow the fire thou shalt not bee burnt neither shall the flame kindle vpon thee for I am the Lord thy God the holy one of Israel thy Sauiour I gaue Egypt for thy ransome Ethiopia and Seba for thee because thou wast precious in my sight wast honourable and I loued thee therefore will I giue man for thee and people for thy sake feare not for I am with thee I will bring thy seede from the East and gather thee from the West I will say vnto the North giue and vnto the South keepe not backe bring my sonnes from farre and my daughters from the ends of the Earth Esay 54.16.17 Esay 54.16.17 All the weapons that are made against thee shall not prosper and euery tongue that shall rise in iudgement against thee thou shalt destroy and condemne For this is the heritage of the Lords seruants and their righteousnesse is of mee saith the Lord. Neither hath the Church of God had experience of the performance of this Gods speciall Prouidence in former ages onlie but euen wee also in a most gratious manner haue been especially blessed and delinered by the same How could this little Iland Applie in quantitie a handfull in number few enioy so manie so great such wonderfull deliuerances from the hands of Infidels Tyrants Hereticks bloodie Papists in number infinit some by open force abroad some by secret conspiracies at home did not our mercifull God most carefully
they should hate his people The Lord hardned the heart of Eglon Iudg. 3. with many such phrases in his holy word Ans For the answering of this demaund wee must obserue that hardening is sometimes attributed to God sometimes to Satan sometimes to man To God in that respect hee purposing to permit the sin doth withhold his grace by which the heart of man is mollified And therefore Augustine saith Augustine God doth harden Non malum obtrudendo sed gratiam non concedendo not by causing vs to sinne but by not granting vs his grace to preuent our sinnes To Satan in that he is primitiuus peccator the first offender Iohn 6. laies the deceiueable baite of sinne and is euermore entising and perswading to take it To man in that hee doth vilely put that in execution which the Prince of the ayre and the corruption of his owne nature doth lead him vnto and so he is the Author of the sinne and iustly liable to the punishment thereof because euery action hath his qualitie from the roote of the affection and from the intention of the next Author Thus it is said Exod. 7.3 That the Lord hardned the hart of Pharaoh yet in the 22. verse of the same chapter and chap. 8.16 that Pharaoh hardened his owne heart But Paul saith 2. Cor. 4. that the God of this world that is Satan doth blindfold the eyes of Infidels And therefore it is said of him that he filled the heart of Ananias though the Lord had as great a stroke in that as in hardening the hart of Pharaoh Againe 2. Sam. 24. I it is said The Lord moued Dauid to number Israel but 1. Chron. 21.1 that Satan mooued Dauid to number the people yet it is euident in the same chapter that Dauid himselfe was the offender because hee sustained punishment and vpon repentance confessed his sin to the Lord saying in his owne person 1. Chron. 21.8 I haue done very foolishly but I beseech thee O Lord remoue the iniquitie of thy seruant Which places must needs bee vnderstood in maner and forme aforesaid And thus much touching the former position and the answering of this demaund arising from the same The next point followeth A rule to know when our actions are good and when euill and what causeth either TO the performance of an action in a direct and beseeming order Jn euery vvell disposed action the knovvledge and the will must go together two things must concurre The knowledge and the will knowledge worketh nothing without the will nor the will any thing aright without knowledge Therfore in euery good action a direct will and a good vnderstanding whereunto is adioyned a conscionable practise must goe together the will working VVhat is the propertie of the vvill What of knowledge knowledge ordering the will causing knowledge disposing the will mouing vs to worke but knowledge directing vs to worke so as the Lord commandeth Therefore aboue all wee must labour and seeke to God for spirituall wisdome and heauenly vnderstanding for although thy will which sets thee a worke is naturall in thee yet this knowledge which is the directer of thy will is supernatural and comes from aboue As the Mariner hoisting vp the sailes in a gale of winde Simile shall soone dash the ship against the rocks runne her on the sands or fall vpō an vnhoped for shore vnlesse knowledge by the rules of the Carde and Compasse directs the Rudder Euen so whē the sailes of our head-strong willes are hoist and that there wants a knowledge in the Carde and Compasse of Gods holy word which is a lanthorne at the sterne in the stromie nights and the fole directer thorough the seas of this troublesome world to the hauen of eternall rest alas how soone doe wee spoile our selues against the rockes of offences runne with the multitude into the sands of sinnes and so falling vpon the crosse shore of an vnlooked for euent Act. 8.3 1. Cor. 15.9 Philip. 3.6 Galath 1.13 1. Tim. 1.13 lose the hope of our best actions Thus was Paui led by a violent will and a blinde zeale and so in that wherein he thought he did God greatest seruice he most of all wronged his heauenly Maiestie Prou. 1. Therefore wee must aboue all follow the aduice of Salomon in seeking for knowledge the chiefest meanes of attaining thereto being to pray continually with Dauid from the ground of the heart Psalm 119. O Lord teach me thy statutes And O Lord open mine eyes that I may see the wonderfull things contained in thy law Two things required to make the actiō good 1. That the meanes 2. That the end be lawfull and expedient Now this vnderstanding teacheth that in the performance of euery good action there must be this double assurance first that the end be good lawfull expedient Secondly that the meanes of accomplishing be squared by the same rule If thy purpose be good and the meanes euill thou sinnest in the manner of effecting If the meanes bee good but yet thy intent euill thou sinnest in the end of hauing it effected It is a good end to purpose the hearing of Gods word to be therby taught our dutie but to steale a horse to ride to heare it makes the action euill because thou sinnest in the meanes The fasting giuing almes and long supplications of the Scribes and Pharisies seemed to bee good actions for such duties are both strictly commanded and largely commended but because they were done of vaine ostentation and to be seene of men they failed in the end and so made the whole action euill Therefore if thou wouldest haue thy actions good both the means of effecting and the end of accomplishing must be good lawfull and expedient euer remembring Modus finis constituunt actionem modum finem constituere actionē that from the means and end of effecting the action is well or ill disposed well if both be lawful and expedient euill if there bee but a failing in either For whereas all circumstances must concurre to make the action good the failing but in one doth make it euill Hag. 2.12 13 14. Thus saith the Lord of hosts Hag. 2.12 13 14 Aske now the Priests concerning the law and say If any one beare holy flesh in the skirt of his coate and with the skirt do touch the bread or the pottage or the wine or any meate shall it bee holy And the Priests answered said no. Then said Haggai if a polluted person touch any of these things shal it be vncleane And the Priest answered and said it shall be vncleane Thus you see the truth of that before deliuered It tests thē as a good vse of this doctrine that we carrie a narrow examination ouer all our thoughts words and waies the want wherof causeth as Iames saith that not only in many Iames 2.3 but in most things we sin all Note lastly that thou mayest sin when
inditement against their own soules and hatch vp a deuouring serpent in their owne bosomes noted by S. Iames. when he saith Iames 5.2.3 The rust of their siluer and gold and moths of their garments shall witnesse against them in the day of the Lord and eate and consume their flesh Am bros as it were fire Habet enim ecclesia pecuniam non vt sornet sed vt eroget For whatsoeuer man enioyes from God hee is not to reserue it to himselfe but to vse it to the glotie of the giuer to the vse of the distressed Fourthly howsoeuer the wicked seeme rich yet in very deede they are exceeding poore First because they want Christ Iesus his Spirit and the graces thereof which being the only and true riches are reiected by them Secondly Pecunia aqua salsa est sitim prouocans non sedans Riches are as the salt sea not quenching but prouoking a thirsting after them Now so much as a man desires so much he wants and he which continually wants how can he be rich Thirdly looke vnto those things which the world esteemes chiefe riches haue they not their wings and doe often flie from vs so that euen in the possessing there is danger of losing and when wee think our selues most sure of them they are readie to be gone from vs This day the rich man saith Take thy ease Luke 12.20 and repaste at full but the next night came a finall separation So that it seemes they are seruants lent not hired for so much as a yeere a moneth or a day and therefore at the pleasure of him that lent them whether in whole or part must be gone againe Si quid arrisisset prosperum taedebat apprehendere quia penè prius quà m teneretur auolabat Therfore saith Augustine if that which is pleasing to the outward man did smile vpon me August lib. Confes it was a griefe vnto me to lay hold vpon it because it was in a maner gone againe before it could be gotten Sola virtus altissimis de fixa radicibus Tull. Seueca Vertue hath his sure habitation saith Tully Quae verò extrinsecus sunt ad alium protinus transferri possunt But those things which are without vs may presently become another mans Per Deum dicimus aliena esse Aug. lib. Solll quae aliquandò nostra nostra esse quae aliquandò aliena putauimus At Gods pleasure both that which we counted ours is presently made anothers and that which we thought other mens Quod efficit tale illnd magis tale is made ours Againe there is great want in riches thēselues and therfore cannot make others truly rich because nothing can giue more to another then it hath it selfe Totas diuitias pluribus habere non licet Seneca nec ad quemlibet veniunt sine caeterorum paupertate Many men cannot haue the whole number of riches neither can one be enriched by their comming but another must be impouerished by their going Agustine I conclude then with Augustine Homo absque virtute est regio paupertatis A man in abundance without vertue is a region of pouertie poore and barren in which though the wicked are mightie trees Peccatum est pabulum diaboli Lactan. yet they are not rich trees in as much as they beare not fruit delighting the King Christ Iesus and therefore not precious but onely mast wherewith the infernall swine are fed and nourished For that which is highly esteemed among men Luke 16.15 is abomination in the sight of God Lastly the wicked are base and most miserable though the honor they haue in this life is neuer so exceeding Is it not a base and miserable condition to be seruants to their riches subiects to their Iusts captiues to sinne and slaues vnto Satan to will indirectly to iudge corruptly to vnderstand darkly What doe riches what doe friends what do worldly honor and pleasures helpe him View their sepulchres Their bodies remaine but the men are gone and their triall is referred to the day of the Lord where they shall finde the Iudge against them whom by their sins they crucified the Angels against thē whom by their vnseemely behauiour they disgraced the word of God against them which in the hardnesse of their hearts they contemned his blessed Sacraments against them which by their pollutions they defiled All his mercies against them in as much as by them they would not bee allured his iudgements against them because thorough thē they would not be terrified the righteous against them because by them they were persecuted lastly Rom. 8. all Gods creatures against them because through their sinnes they were corrupted and by their prophane vsing them vilely abused To whom shall they crie for comfort whither shall they looke for helpe If aboue them Christ is their angrie Iudge if within them there is an accusing conscience Reuel 6. if to the good Angels they pleade against them if to the righteous their blood cries for reuenge if to other Gods creatures they are armed men prepared against them if to their companions they are in the same condition and cannot help them if to the diuell he waites and labours to receiue them if to hell it gapes to deuoure them Now should it be happie if the hilles could couer their infamie whom the world thought to be famous or that they had neuer bin whoe being the foolish iudged to be happie Wee confesse they planted vineyards they multiplied their possessions they fedde daintilie they were cloathed gorgeously they lay in their beds of down caroust in bowles of Iuorie inuented to themselues instruments of musicke and thus in their abundance they found no end nor in their reioycing seemed to haue measure August de speculo bum miseriae but one sillie moment gaue an end to all these things and of all they had they tooke not any thing with them They left their riches which they wickedly sought after and found the torments they neuer dreamed of Of all they reioyced in nothing is left where is their pompe where their banquets where their rich attire where their great treasures where their seruants their subiects their troopes of followers their multitude of clients now they lie in the graue their eyes behold none of these they are turned into ashes their sinowes departed from their ioynts some thinke their bodies rest and so it is till the day of iudgemēt Luk. 6. Gregor Prou. 14. but in meane while their soules are plagued in hell Extrema gaudia sequuntur perpetua lamenta Sweete meat hath sower sawce extreame ioyes great lamentations Bern. de medit cap. 4. Tell me saith Bernard where are the louers of this world which were here of late Tell me what profit had they by their vaine glorie their short ioy their worldlie power their carnall pleasures Vna poena implicat quos vnus amor in crimine ligat and their false riches Where is
this life which those that heare Gods voyce and obey his will doe abundantly enioy are infinite many view their blessednesse euen in the middest of their miseries noted alreadie in the answeres to the former obiections In the answere to the second instance in the third obiection against this doctrine God gouernes all things and if they are happiein those things which make them seeme vnhappie how blessed are they in other things wherin there is neither taste nor shew of miserie But alas how can they want store of blessings who haue Christ the fountaine of all blessings how shall God detaine that which is deare who hath giuen them his onely Son who is dearest vnto him and how shall his mercie be failing to his friends Rom. 5. when it was so abundantlie manifested when they were enemies If wee heare his voyce we are friends wee are brethren we are sisters we are sonnes vnto him If earthly parents doe loue their children and labour to profit them how should our heauenly father whose loue as farre exceedes their loue as the infinite Creator doth the silly creature faile in his loue to his children or bee wanting in his blessings toward them But I leaue the priuiledges of the godly in the blessings of this life and come to their happinesse in the life to come In the description whereof we may aime but cannot attaine He which will bee a certaine reporter must heare the matter himselfe he which will limme perfectly must view that hee would draw and he that would iudge of harmonies must heare the sounds how then should sillie man on earth whose senses were neuer partakers of this glorie be a perfect describer thereof It rests then and so in the bowels of compassion as Embassadors of Christ wee entreate you that you rather seeke to bee partakers thereof then to expect a description from another yet being the end of the hope of the faithfull it shall not be amisse to speake something thereof That there is a place of infinit ioy and blessednesse for the godlie Psalm 15. Psalm 27. Matth. 25. 1. Cor. 19. Hebr. 4.11 13. none so vilde that will call it into question for God who is truth it selfe hath alwaies both taught and promised it therefore Peter in the behalfe of himselfe and the Church the sole partakers of this blessednesse breakes forth into an hartie thanksgiuing vnto God on this manner Praised bee God the Father of our Lord Iesus Christ which according to his abundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from death to an inheritance immortall and vndefiled and that perisheth not reserued in heauen for them which are kept by the power of God through faith vnto soluation Touching the word heauen it hath three significations Psalm 14.6 as Paul noteth when hee saith he was taken vp into the third heauens The error of Basilides that there are 365. heauens Euseb lib. 4. ca. 7. verie foolish first it is taken for the aire aboue vs In this sense I take it the Psalmist speaketh when he saith the Lord couereth the heauen with clouds and thus the birds of the aire are called the fowles of heauen Secondly it is taken for the firmament Psal 8.89.30 which is called the heauenly hoste or beautifull apparrell of the heauens Thirdly it is taken for the seate and habitation of God himselfe which is aboue the firmament Psal 15. Philip. 3. Psalm 103. Matth. 5. And this is the place whither Christ our forerunner is gone to prepare a place for vs that in due time he might gather vs vnto him Reuel 21. The glorie whereof being described so farre forth as we may conceiue of the same I leaue the description and come to the ioies therein contained whereof both soules and bodies shall be partakers Col. 3.10 Ephes 4.14 1. Pet. 1.4 The soule shall bee adorned with wisdome iustice and holinesse for the good graces begun in vs here shall be perfected there and that excellent estate wherein we were at first created like vnto God shall then be restored a thousand times more excellent The mind shal lose her darkenesse and bee replenished with all light it shall know the might power mercie and iustice of God without any ministerie of his word The will shal want all euill desires and in a sweete content rest and stay it selfe on God alone The bodie after the day of the Lord being ioyned to the soule Matth. 22.3 shal euer remaine glorious subiect to no changes to no infirmities not needing meate 1. Cor. 15.3 drinke apparrell or outward meanes to preserue it the agilitie thereof shall be such as that it shall mooue it selfe whither it listeth 1. Cor. 13.11.12 the proportion such as that there shall bee no defect in any member Dan. 12. Matth. 13. And thus God hauing blessed both soules bodies shall giue them a glorie which shal shine as the Sunne and Starres in the firmament and this glorie must needs be infinite for that his glorie which replenisheth all things shall cause it And whereas the pleasures of this life Iohn 2.3 either breede discontent in the possessing or griefe in the losing those blessed and perfect ioyes in heauen shall cause neither for our abundance shall not cause a loathing but we shall stil desire them nor our desiring implie a want for wee shall be filled with them and not for a time for then there was griefe in losing them but for euer and euer and therefore there is an endlesse happines in thus possessing them Oh blessed happinesse and happy blessednesse to haue health without infirmitie Rom. 8. Philip. 3. Isai 25. Deut. 8. Isai 32. 1. Cor. 13. Ioh. 18. youth without waxing old fulnesse without loathing freedom without bondage fairenesse without deformitie life without death abundance without want peace without trouble securitie without feare knowledge without ignorāce ioy without sorrow and light without darknes What is Salomons wisdome Absolons fairenesse Sampsons strength Mathusalems long life and Caesars reigne surely compared with the excellencie of these things in heauen they were but follie deformitie weaknesse a point of a moment and a seruile bondage It is excellent to know things physical but much more excellent to know metaphysicall to haue the knowledge of the blessed Trinitie the knowledge of the might of the father of the wisdome of the Son of the bountie of the Spirit Bern. in Medic. O beata visio videre Deū in seipso videre Deum in nobis nos in ipso Oh blessed sight to see God in his glorie to see God in vs and vs in him What doest thou desire O thou mortall man which may content either soule or bodie if glorious sights there you shall see the glorie of heauen of the Saints of the Angels yea of God himselfe If melodie there is the blessed consort of praising God together if to loue God
in hand any thing vntill before hand they had sent vp their supplications and prayers to God for a blessing vpon it Neither was it performed sleightly but with great deuotion and a feruent desire neither seldome but often Dan. 6. Luke 2.37 good Daniel prayes thrice a day Dauid day and night Anna is alwaies busied in supplications Iames that seruant of God is neuer well but when he is seruing on his knees so that as the Ecclesiasticall historie reports they were like vnto camels knees in hardnes But Lord where shall wee finde such a Daniel such a Dauid such an Anna such a Iames Surely let me only appeale to the small comfort men haue in their proceedings to their vnquiet rests troubled actions disturbed mindes and vnpacified consciences and then we shal easily conclude without which they will not bee induced to beleeue it that all this comes to passe because they rush into their businesses as the horse into the battell neuer praying to God for a blessing by whose power they are effected by whose wisedome they are disposed and by whose mercie they turne to our good Obiect But prayers are not alwaies heard therefore since men do not alwaies obtaine nay the prayers of most are as the smoke dispersed with the winde before they come to the heauens and therfore their supplications are to no purpose and by consequence not to be vsed Ans 1 Surely since whatsoeuer is not of faith is sin and that this faith cannot be in the wicked therfore as good to offer no sacrifice as that which is abominable But this shall not excuse in as much as they are commanded to beleeue and beleeuing to vse this dutie of calling vpon God Secondly no marueile if God seldome or neuer heare the wicked when they call vpon him Greg. in Dial. since they will neuer hearken vnto his voyce that earlie and late day and night doth call vnto them If I shall behold iniquitie saith Dauid the Lord will not heare mee Greg. in Moral Isai 1.15 Prou. 1.28 Tunc cor nostrum fiduciam in oratione accipit cum sibi vitae prauitas nulla contradicit So that then onely as Gregorie saith there is hope wee shall be heard when our liues doe not pleade against vs as fast as our tongues doe for vs. But if the crie of our sinnes doe drowne the voyce of our prayers or whilest thou pleadest for thy selfe there are thousands that plead to more reason against thee how should God which heareth not sinners heare thy prayers or grant thy desires And thus the prayers of the wicked being dead in their sinnes become as the stone Diocodes which laid to the mouth of a dead man doth then only as it is reported lose his vertue Obiection But God oftentimes defers the granting of the prayers of the righteous therefore why should they so much vrge that which he so often deferres Ans Seruat tibi Deus quod non vult citò dare vt tu discas magna magnopere desidorare God doth all this while reserue his blessings for thee because thou mightest craue great matters Augustine with great desires In which case non negat sed commendat God doth not denie his mercies but commend them vnto vs Diu enim desiderata dulcius obtinentur For that which is longest desired is sweetest when it is possessed Obiection But God doth not only deferre the granting of the prayers of the righteous but sometimes heares them not at all sometimes againe crosseth them in their desires as when they aske health sends sicknesse when they aske plentie sends want when they aske libertie sends imprisonment and so in other particulars And wherfore then should they bee so tied to the calling vpon him Ans Gods eyes are euermore ouer the righteous and his eares open to their prayers when he seemes not to grant he doth but deferre for their good and when they aske one thing he grants another it is but an exchange of the better for the worse whereby his glory may bee most aduanced and their good most procured Aug. Super virtus in infirmitate perficitur Quid obsit vel prosit Medicus nouit non aegrotus That wise Physition knowes what will profit or hurt vs 2. Cor. 15. not we that are grieued And therefore Aug. serm 54. audit suos Deus ad necessitatem non ad voluntatem God heares his children according as their neede requires and not as they desire A childe will often craue a knife that would hurt him but the wise father will put a book into his hand that should profit him The receit of the Physition is often contrarie to the requests of the patient Simile yet we follow the direction of the one and restraine the desires of the other Shall we admit of this in the case betweene the Physition and vs in as much as we know the imperfections of the sicke mans desires and hope of the skill of the Physition and shal we not approue of the same in our supplications vnto God in the case betweene him and vs he being approued to be that wise and perfect Physition and we manifested to be fooles and imperfect in all things Israel desired to haue a King and was heard Satan to tempt Iob and was heard the diuels to enter into the swine and were heard but when Paul desires his persecutions to be remoued Gods answere is My grace is sufficient for thee yet herein God was a gratious father vnto him and an angrie Iudge vnto them So that Gods mercie consists not in the giuing what wee desire but in the bestowing what is best for our good And in this sense God neuer failes his children if in faith from a pure heart with a feruent desire they vncessantly call vpon him Vse 6 Sixtly since whatsoeuer we enioy vpon earth is from Gods Prouidence for neither our wisdome nor labours can effect any thing rise we neuer so earely and goe we to bed neuer so late except he giues the blessing the rich are herein taught not to insult ouer their poore brethren but to hold themselues by how much the more they haue receiued vpon earth to be so much the more engaged vnto God in heauen He is the effecter we are but his meanes he is the owner we are but stewards seeing then we possesse nothing but to the vse of another nor obtaine any thing but by free gift why should wee bee proud of that which another hath wrought or boast of that which is not our owne yet it is strange to see how pride doth encrease with riches and arrogancie with honour Isai 16.6 but let Moab know that his strength is not as his pride for God that exalted Prou. 29.23 will bring him downe The way to honour is to bee humble in the spirit and the strongest building is when humilitie is made the foundation Wouldest thou bee great repute thy selfe small Augustine Vis magnam
fabricam construere celsitudinis de fundamento cogita humilitatis What is it to dwell in the clefts of the rocke to keepe the height of the hill to make the nest as high as the Eagle Ier. 49.15.16 Psalm 89.11 Isai 2.11 if all this while the pride of thy heart shall deceiue thee shall not God that alwaies resisteth the proud bring downe thy high looks make thee small among the nations and despised among the people Augustine Sine humilitate excelsa apprehendere est sine radice auras petere ruina hoc est non incrementum To attaine an high estate without humilitie is to grow to an high tree without any roote which is rather a grieuous ruine then a prosperous encrease For where pride and an high minde as mistresses goe before Prou. 16.18 destruction and downefall their neuer failing attendants doe alwaies follow after Surely if the mightie men would thinke how much they are tied vnto God for their riches and honour receiued and what a strict account they must render in the day of the Lord they should thinke the time too short to be thankful too short to set forth his honour that gaue them too short for the preparing of thēselues that their account might be blamelesse before him much lesse should they find time to meditate on that which makes them vpon a pretended not iust occasion to insult ouer others But sure howsoeuer men are failing in this durie as Lord whō do not these things make proud if thou dost not humble thē by thy blessed Spirit Prou. 18.3 yet let them know that contempt is the badge of the wicked and scorning the marke of the vile mā wherby extolling himself debasing the poore and boasting of his wealth they are more exalted he is deiected and his possessions prooue dispersed Citò diuitiae dissipantur Superbia Angelum secit Diabolum humilitas hominem deum August si ventum superbiae patiantur Riches are but dust which are then most subiect to bee dispersed when a blast of pride shall blow vpon them A wise king seeing riches or honour bestowed on his subiects to bee misimploied doth grieue that hee gaue them but if they vse them wel he is excited to giue more Citò benum amittitur nisi à largiente custo diatur Greg. so the best way to peruent the taking away of that we haue is to eschew pride which angers him that gaue al the best way of encreasing either riches or honour is by humility to excite him to giue more for this is an effect of his Iustice to resist the proud and a work of his mercy to giue to the humble Vse 7 Most men are discontented with their estates and that so much the more when they view the honor and possessions of other men so that Jnuidia est dolor soelicitatis alieuae August difficile est in prosperis inuidia carere sola miseria caret It is hardly seene that men should want some to enuie their prosperitie but aduersitie hath this priuiledge that none repine at her but as the great men are taught not to insult so the meaner not to repine for God that gaue the higher estate to the one giues also the lower to the other both of these agreeing with his heauenly wisdome and that excellent order which in all things by his diuine power is successiuelie maintained for where there is not the superior and inferior the ruler and the ruled the great and the small the more excellent and the meaner there can neither bee good order nor continued succession and therefore God hath ordained in all his creatures that some in honour and dignitie should exceede other and that some should haue being furnished from himselfe to that purpose power and authoritie ouer other Amongst the heauens some are higher some lower the starres exceede in dignitie euerie bird cannot be a Phoenix an Eagle or a Faulcon all flie not alike swift so are not alike high as some breede in vallies so some on mountaines as some in cedars so some in shrubs vpon the earth euery flower cannot be a lillie euerie tree a statelie oke euery stone a rubie so they should be lesse worth and lesse regarded amongst beasts all are not lions amongst fishes all are not whales If the wisest man on earth frame a house he will not make euery roome alike euery camber shall not haue hangings of orize nor euery one be garnisht with a cubbord of plate If in these things wee hold it an excellent order making both for their dignitie and for their continuance why should the poore repine at the state of the rich the inseriour at the superior desiring to bee equall with him In the frame of a man all members haue not the like place all the like dignitie if all were head al eies all mouth it would bee a monster no more a wonder so in a common-wealth which the neerer it comes to the proportion of man the more excellent it is if all were heads all rulers al rich surely there would follow a confusion of all things for the corrupt inclinations of our hearts that suffer vs not to be quiet when we are meane would without doubt stirre vs vp to be troublesome when we are mightie In as much as those which in their meane estates enuie their superiors when they come to be aduanced will neuer endure their equals But these men must know that since abundance honour superioritie are effects of Gods Prouidence therefore in no wise they must enuie them If God will make Iacob most of all to respect Ioseph shall his brethren therefore conspire against him If God will be abundant in bestowing since he giues thee more then thou deseruest shall thy eie be euil Matth. 20. because he is good but alas we are stricken with an acrisie enuie hath made vs without iudgement if wee saw what an excellent estate God hath giuen to euerie one Reasons to moue vs not to repine bene enim scit coelestis Medicus quid nobis daturus sit ad consolationem quid subtracturus ad exercitationem For the heauenlie Physition knowes very wel what is to be ministred to euery patient and whereof he is to be restrained if we regarded the necessitie of rich and poore of superiour and inferiour if wee considered the meanest estate as compared with his inferior ballanced with our vnworthines the silliest soule must then needs esteeme his estate happy God infinite rich in mercie vnto him Is there not a naturall fraternitie a spirituall brotherhood a mutual participation of the faithfull wherfore thē should we be sorrie for that which they enioy and whereof wee are made partakers But what doth our enuie ease vs sure it is as the worme in the tree deuouring the mother that brought it forth Sicut rubigo ferrum sic inuidia animā in qua nascitur corrumpit A great folly to make that a meanes of blinding
vs which is ordained to enlighten vs. As rust eates the iron so doth enuie the soule of him that retaines it saith Basil Mens inuidi dum de alieno bono affligitur de radio solis obscuratur The mind of the enuious man saith Gregorie whilest it is disturbed at another mans good Inuidia Siculi non inuenere tyranni maius Tormentum Horat. becomes as the eies of him that is blinded with gazing on the Sunne So men that enuie the prosperitie of others hurt not the enuied but themselues which enuy them For enuie saith Salomon is the rotting of the bones Prou. 14.30 The wisest course then is neuer to hate any but euer to loue all Hanc virtutem habet charitas vt sine labore nostro aliena bona nostra facit This vertue hath loue saith Augustine that it makes those things which are none of ours without any paines to become ours But aboue all looke vpon true riches view that neuer fading glorie labour for that heauenly inheritance which shall neuer be taken away from thee nor thou from it if once thou hast got it and then there will bee no time to view that which is corruptible nor reason to enuie any for their fading honour vncertaine riches or earthly inheritance Qui faucibus inuidiae carere desiderat illam haereditatem appetat quam numerus possidentium non angustat Hee which will bee free from repining and enuying let him desire saith Augustine that inheritance and labour for those riches which none can engrose nor all the world diminish The former being considered and this performed we shall of necessitie say Returne vnto thy rest Psalm 116.7 O my soule for the Lord hath been beneficiall vnto thee Vse 8 Eightly since all things are ordered by God who is iustice and wisedome it selfe and therefore can neither deale vniustly nor preposterously wee are taught that in any case we depraue not his gouernment for howsoeuer things may seeme confused the fault is in our slender capacitie dull vnderstanding and corrupt iudgement which were it better able to conceiue more apt to vnderstand and pure in the censuring we would certainly conclude that all is done in iustice in wisedome in a goodly order in exceeding mercie for the declaration of Gods glorie and good of his Church Thou maist not speake euill of the Ruler of the people much lesse of the Ruler of all Princes of all the world A foole is medling in great matters but a wise man will not deale with things that are too high for him The actions of the King and Counsell Simile are often beyond the reach of the meane subiects capacitie that which is conuenient with them seemes needlesse to him and that which they find and know to be a worke of necessitie therein peraduenture hee can see no reason at all Yet are their workes to bee reuerenced his vnderstanding faulted and so himselfe iustly silenced So stands the case betweene God and vs he is wisdome wee are ignorance hee is iustice wee of corrupted iudgements and therefore though we see no reason in his workes yet wee must not dare to censure him of disorder in his gouernment nor of iniustice in his dealings Iob 21.22 Shall any teach God knowledge who iudgeth the highest What if Iob see the wicked liue waxe old and grow in wealth what if their houses are peaceable without feare and the rod of God is not vpon them Gregorie Vitulus mactandus liber ad pascua mittitur The oxe that is for the butchers shambles hath libertie to feede fat in the medowes and he himself concludes that God will diuide their liues in his wrath and they shall suddenly goe downe to the graue What if the waies of the wicked prosper as Ieremie saith what if they bee in wealth that rebelliouslie transgresse Desperato aegro omnia concedit Medicus to him which is sicke vnto death the Physition will giue leaue to eate or drink any thing Ierem. 12. and therefore himselfe concludes that such are prepared for the day of slaughter what if they which worke wickednesse are set vp and they which tempt God taste not of dangers as Malachy saith Malach. 3. what if the wicked doth compasse about the righteous what if wrong iudgement proceedes against them Habak 1. as Habacuck saith yet the conclusion is that the East winde shall be before the faces of these persecutors and they shall gather captiuitie as the sand Therefore although God doth thus bestow his blessings on the wicked defer the account and suffer them in their sinnes yet there is no disorder in as much as his mercies proportion out their miseries and his deferring is no omitting but an augmenting of their punishments What if the righteous are continually fed with the bread and water of affliction what if they are persecuted imprisoned beaten Gregor Seruandus iugo premitur the sheepe reserued for store must feede in bare commons and the oxe which shall liue must learne to beare the yoke So Gods children must beare the crosse infinite are the commodities it brings in this life together with assurance of glorie in the life to come Nullus ergò de flagello murmurat nisi qui causam percussoris ignorat Gregor Therefore no man murmures at correction but such as know not why men are corrected nor what good it procureth And thus neither the righteous nor wicked can take exception at Gods dealings for his High Commissioners Mercie and Truth are euer set together ministring true iustice and iudgement to his people Ninthly since the euils we are deliuered from are infinite the blessings we enioy not to be numbred and that both of these are effected by Gods diuine Prouidence not our deserts Men must not sacrifice to their nets that is attribute any thing to their owne wit strength or endeauours but his good pleasure and sole grace mouing him thereunto we are taught continually to be thankfull to the Lord for this his wonderful care and Prouidence ouer vs. Thus Dauid making a catalogue of Gods deliuerances mercies to his people euer and anon doth wish Psalm 107. that Therefore they would praise his holie name for his goodnes and declare the wonders hee hath wrought for the children of men Yea euery Psalme is a Psalme of praise Colos 3. Colos 4. and euery verse doth declare a thanksgiuing shewing that we ought continually to be exercised in praysing of him that is alwaies in bestowing blessings vpon vs. And therefore Paul wisheth Ephes 5. that both at all times and in all things we should be thankfull It is strange that man should bee silent in praising of God when as euery worke of God as Gregorie saith doth excite thee to praise him Doe the workes of God please thee then be thankfull for them and as God hath shewed his loue to thee so by praysing his holy name declare thine to him againe lest as Augustine saith
iudgement with vs. For surely though the world makes but a iest at sinne and a toy to commit iniquitie though they play with it as the fish with the bait in her mouth not regarding the hooke till she see it hath caught her yet at last they shall find that it is a fearefull thing to fall into the hands of the liuing God Hebr. 10. and that when his register of what is done amisse shall bee opened before them they shall not be able to abide it As is the meanes the theefe can vse for his deliuerie and the disposition of the Iudge before whom hee is to bee arraigned so is hee raised vp to hope or driuen downe to despaire Now all haue sinned if wee vse the meanes Christ Iesus the sole Redeemer of the world by a liuely faith exercised in the workes of righteousnesse wee shall be freed from the censure of condemnation but if thou shalt reiect Christ and vnrepentantly delight in the workes of darknesse behold the nature of the Iudge and from thence the fearefulnesse of his iudgement and so auoide I beseech thee the sinnes that will cause it First therefore we consider that God is infinit in mercie here and therefore will very seuerely punish in the life to come The meanes of present maintenance addes to the grieuousnes of the theft and the clemencie of the Prince makes the rebellion more punishable how then shal the wicked appeare before the Lord when the heauens and the earth with all things therin cōtained shall declare both his worthinesse and bountie whē his Ministers shal obiect their infinite sermons their preaching of the Gospel their daily exhortations when his Angels obiect their attendance seruice ministerie when as Christ himselfe shal obiect his poore estate the obseruations of the wicked the contradictions of his enemies the reproches of the scornful the scarres in his bodie the speare in his side the nailes in his feete the bowing of his head the spreading of his armes the shedding of his blood and all for to cleanse thee how strict will God bee in punishing when thou wouldest not be clensed Secundum magnitudinem misericordiae in praesenti erit magnitudo furoris in futuro As God is most abundant in mercie now so he will be most furious in punishing thē And therfore saith Gregorie Greg. in Moral how shall he endure his displeasure there that contemned his rich mercy heere The second consideration is of the iustice of God If hee spared not Adam for eating the forbidden fruit Genes 3. if not the whole world because they rebelled against him Genes 7. if not the Angels that sinned 2. Pet. 2.4 but committed them to chaines of perpetuall darknesse yea if hee punished his righteous Sonne for the sinnes of the elect Eph. 2.13 Esay 53.8 rather then sinnes should go vnpunished how hopest thou to escape which art by nature the child of wrath Ephes 2.3 which art but one which maiest not be compared to the Angels which art a wicked seruant what shall become of the vnprofitable shrubbe of the desert when that goodly Cedar of Paradise shall be stricken Hieron Dan. 7. Malach. 3. Isai 30. Ose 11. Amos. 4. Apocal. 6. Neither shall God appeare to the vnrepentant in the strictnesse of his iustice only but also in the zeale and furie of the same so that then they shal crie Hide vs from him that sitteth on the throne and from the furie of the Lambe Tunc nec diuitiae diuitibus prosunt He that by nature is a lambe is enforced by sinne to shevv himself a Lion nec paerentes parentibus intercedunt nec Angeli pro hominibus verbum faciunt quia natura iudicij non recipit misericordiam At that time saith Chrysostome riches shal not profit them one mā shal not make intercessiō for another the Angels shall not pleade for them Ezech. 7.19 because the nature of the iudgement admits not of mercie Mallent omne tormentum sustinere quà m faciem Iudicis irati videre They had rather saith Augustine suffer any punishment Prou. 11.23 then behold the angrie countenance of that fearefull Iudge whom by their sins they displeased The third consideration is that he to whom it belongeth to punish sinne is an Al seeing God Many breake the lawes of the Prince vpon hope of concealing their offence but the sinnes we commit against the Prince of Princes cannot be hidden hee knowes the secrets of the heart Iob 11.11 1. King 16.19 Psalm 139.3 Ierem. 16.17 searcheth the reines and vnderstandeth the thoughts long before Thou compassest my pathes saith Dauid and my lying downe and art acoustomed to all my waies Whereupon saith the Glosse God doth so consider the waies and compasse the paths of euery one that euery idle word and vaine thought shall be iudged Lord how shall the wicked be able to appeare before thee whē not one but all their sins shal be mustered in thy presence how shall they be able to vndergoe thy censure for all in nūber like the sands of the sea whē they cannot make answere for one and that of the smallest Ierem. 29.23 Malach. 3.5 But what men haue committed that cannot be concealed for God is both the Iudge and the witnesse Boetius Indicta est probationis necessitas cum agamus coram oculis Iudicis cunctae cernentis In the diuine law the necessitie of proouing is forbidden because wee doe all things in the sight of the Iudge that shall trie vs Sicut capillus non perit de capite ita nec momentum de tempore As the haire perisheth not from the head but God takes note of it so no time passeth saith Bernard but God keepes account of it Therefore seeing our sinnes are so infinit and that they are al knowne vnto God who shal iudge them it behooueth men to feare the committing of moe because the account they are to make is so large alreadie The last consideration is that this Punisher of finne is Almightie Isai 14.27 Isai 51.15 Matth. 10.18 Iames 4.12 Isai 47.11 He is a God of armies the Lord of hosts is his name when he will saue none can destroy and when hee will destroy none can deliuer Chrysost Nee resistendi virtus nec fugiendifacultas we haue neither power to resist nor meanes to flie away Hee which caused the mountaines to shake at his Maiestie in giuing the law he shal cause the proudest sinner to feare and tremble when hee shall denounce his sentence of iudgement vpon the violaters thereof Qui ceciderun ad vnam vocem Christi monituri quid facient sub voce indicaturi August in Ioh 18.6 If the souldiers fell downe at the voice of Christ in the forme of a seruant admonishing them how shall the stoutest gallant bee strooke to the ground at the voice of the Lord of life in his glory and Maiesty iudging them Therefore howsoeuer the world the flesh and the diuell doe deceiue men howsoeuer they iudge the seruing of God lost labour and that they had rather liue and die in their sinnes then remember their Creator in the daies of their youth yet let them at last returne to the truth againe the nature of their sin is a beastlike rebellion the punishment eternall destruction the punisher Almightie thou canst not escape him Maiesticall thou canst not abide him Al-seeing thou canst not hide thy selfe nor thy sinnes from him Iust for he punished his righteous Sonne and therefore will not spare his vile seruant Rich in mercie now and therefore will abound in wrath and furie in the life to come therefore when thou art entised to continue in thy sinnes and to deferre thy conuersion to God say vnto thy soule Genes 16. as the Angell to wandring Hagar O my soule from whom hast thou fled from the Lord of life a gratious God and mercifull father to all those that obey him and what art thou doing defiling thy selfe with sinne and iniquitie and enfolding thy selfe in infinite miseries And whither art thou going to be punished by an Almightie most iust and Al-seeing God now most mercifull but when he shall enter into iudgement exceeding furious now gentle then angrie now long suffering then auenging therefore O my soule what canst thou answere when hee demands an account what wilt thou doe when hee shall enter into iudgement with thee peccata latere erit impossibile peccatorem apparere intollerabile That thy sins should be hid it is impossible that a sinner should appeare it is intollerable Backe then againe O my soule goe to the Lord thy God right humblie confesse thy sins and acknowledge thine iniquities say vnto him Father I haue sinned against heauen and earth and am not worthie to bee called thy seruant but O Lord rich in grace infinite in mercie true in thy promises for thy deere Sonnes sake put away my sinnes instruct mee that I may strike my hand vpon my thigh and vnfainedly repent for them Shew me thy saluation that they swallow mee not vp worke in mee by thy holy Spirit and word a true faith in Christ Iesus my gratious Redeemer and being thy redeemed O my sweet Sauiour stay mee with thy Spirit that I fall not frō thee vphold me with thy grace that I be no more the seruant of sin yea create in mee a new heart and a new spirit that as I haue been a weapon of vnrighteousnesse euer heretofore so I may be a member of righteousnesse alwaies hereafter that as thou hast been infinit in mercie to mee I may encrease in obedience to thee then shall I no longer feare the terror of the great Iudge but to the ioy of my heart say my Redeemer liueth then shall I desire no longer the deferring of thy comming as the wicked seruant but as a good child desiring alwaies to see the face of his father and as one in pure loue espoused wishing no thing so much as to bee with her beloued euen so will I for my selfe and all that loue thy comming crie Come Lord Iesus come quickly euen so for thee and vs al Amen Amen FINIS
begotten by a man thou also art a man but in that respect that man which begat thee was corrupted thou also art corrupted Admit a leaper beget another leaper Simile the sonne is not a leaper in respect his father was a mā but because he was a leaprous man So mankind is not defiled with sinne in that respect we proceede from common nature or because we are begotten by man in that hee is a man but because all from Adam to thy selfe are defiled with sinne hence it is that thou thy self art polluted with iniquitie So that since the corruption of our first parent Adam we may now crie out with the Psalmist Psalm 14.3 There is none that doth good no not one Thus you see how man may be said to doe naturallie that which is good and naturallie that which is euill and therefore that our actions in diuers respects may be both good and euill good in that respect God common nature and the will not disturbed doth worke in and vpon them bad in that respect they proceed from a nature corrupted and from wils not directed by the good Spirit of God euer since the fall of Adam wonderfully disturbed which corruption and disturbing since it proceeds not from the three former causes but from a defect of puritie and a priuation of good crept into Adam by his disobedience and from him deriued to his whole posteritie for though it is a defect yet it is properly said to bee in vs Simile as blindnesse is said to be in the eies which is no more but a defect and want of the sight hence it is that God working in and by these causes is yet notwithstanding free from all sinne and we our selues the Authors of the euils going with our actions I say going with them for we must conceiue a difference betweene our actions and the sin which is nothing but a priuation and want of the good The actions are effected by God but the euill going with them wrought by our selues God giues strength to worke and a facultie to wil but in that the action is euil it is because we worke indirectly and will preposterouslie As for an instance Iudas betraied his Master In this action God gaue strength and a facultie of willing to Iudas as his creature yea wrought in and by that power and those faculties which hee had giuen him in his creation but when Iudas thus maintained and mooued by the hand of Gods power came to the adding of his owne couetous desire and malitious mind to this worke of God therein hee made the action euill and himselfe the Author of it Simile As for example the heauens giue moouing to the Planets by a direct motion but the Planets though thus mooued take an indirect and ouerthwart course Whence is it not frō the motion of the heauens which is euer direct but from the naturall inclination of the Planets to bee cartied indirectlie from a direct motion Simile A man spurres forward a lame horse if in his going he halteth the cause is not in the man which put him forward but in the horse which wanted soundnesse Simile The soule in a lame man mooues a halting bodie if this partie halt the fault is not in the soule for it only mooues such a bodie as it is but in the partie halting because he was lame and therefore being mooued could not but halt God is this soule of the world hee giues life and motion to all if they halt in their motion that is if man mooued by his Creator doth sinne against his Maker it is because hee doth as it were spurre a lame horse and mooue an halting bodie wherein there can bee no fault in the Moouer but in the parties mooued When the Sunne sendeth his beames vpon a dead corps Simile the stinch will come the sooner and bee the stronger the fault is not in the Sunne for then it would yeeld the like effect in al whereas shining vpon flowers it causeth them smell sweeter but in the corruption of the corpes enclined vpon the shining of the Sunne Simile to yeeld such a sauour The Earth giues life and nourishment vnto all plants alike yet some trees yeeld sower fruits as well as others pleasant the fault then is not in the earth but in the stock which bore them Good wine put into a tainted vessell looseth quicklie his naturall sweetnesse so good faculties put by God into a corrupted soule and good motions into a bad disposed mind alas how soone they are peruerted and become euill within them Simile A barren and drie soile makes seede which is good when it is sowed to bee often pinkt when it is reaped other ground againe is often so barren that it will yeed no fruit at all Christ is the good Sower his word the seede our hearts the ground which are either so extreme hard that they will yeeld no fruit as the hearts of the vnregenerate or if watered by the sweete continued dewes of Gods holy spirit the seede takes roote and yeelds forth some fruit as in the harts of the godly yet alas the kirnels are pinkt that is their best actions mingled with many imperfections The fault is neither in the sower nor in the seede but in the ground that is the hearts of such as should receiue it For Vunum quodque recipitur secundum modum recipientis Euerie thing is receiued according to the measure qualitie and disposition of the thing receiuing Good meate conueied into a bad stomack Simile turnes rather into choler then to wholesome nourishment but as the cause is not in the meate but in the stomacke that is euill affected so in that life and motion are abused the cause is not in God which giueth both but in such as from Gods blessing enioying them doe wickedlie vse them Simile The word of God of the one nature is the sauour of life vnto life and therefore is truelie called the glad tidings of saluation but when it is not receiued by faith in those that heare it as it was not by the Scribes and Pharisies in the daies of Christ nor as yet is by wicked liuers in the happie continued time of his holy Ministers then it prooues the sauour of death vnto condemnation Surely so the case stands betweene God and vs Actions in that respect they are maintained disposed and receiue a power of being effected frō God they are good but in that they become euill and witnesse with other his good blessings against vs in the day of his great visitation this is from our owne corrupted natures for in that men turne from God as Augustine saith it is of themselues De peccatorum meritis lib. 2. cap. 5. Quest. But it may be demanded since God is free and our selues culpable how thē doth the holy writ sometimes attribute sinne vnto God Psalm 105. as the Lord turned the hearts of the Egyptians that