Isaac is both father and sonne Sonne in regard of Abraham and father in regard of Iacob Plato told the Musitians of his time that Phylosophers could dine and sup without them how much more casie ought it to bee for Christians to weane themselues from childish rattles and may games of carnall delights and be merry without a Fidler It is for Saul to driue away his ill spirit and dumps of melancholy with Dauids Harpe and for Caine to still his crying conscience with building of Cities so for them that cannot lispe a word of a better life to feede themselues not by sooping an handfull with Gideons Souldiers but by swilling their bellies full of worldly pleasures and other such swill and swades as they are wont to weary themselues withall These cry the way of God is hard and not for their medling especially these maine mysteries and therefore they abhorre once to thinke of the studie of them Indeed as in the most champion plaine grounds of Religion there are some hillockes higher then the rest of their fellowes so in these the greatest and steepest hills thereof there is footing enough whereby with labour and travaile with much reading and often prayer wee may come to the height of them wherein wee may see and discover so farre off the land of Canaan and the kingdome of heaven as may be sufficient for ever to make vs happy Q. What followes from hence A. That the persons cannot be one the other The essence and subsistence may be one the other as the father is God and the sonne is God and the holy Ghost is God but the father is not the sonne neither is the holy Ghost either father or sonne A master and a man may bee the one the other but a master and a servant cannot be so predicated the reason is because they are contraries or really opposite the other onely diverse and therefore may be disposed affirmatiuely Ephes 1.3 Blessed be God the father of our Lord Iesus Christ God and the father are one the other the father is God and God is the father but as he is father of his sonne wee finde no such disposition in the Bible Ioh. 10.30 They are sayd to be one that is in essence will or action not in person for so they are two really distinct I know these vocall sounds are but a complement and as an outward case wherein our thoughts are sheathed There is nothing wherein the want of words can wrong and grieue vs more then in this point here alone as wee can adore and not conceiue so we can conceiue and not vtter yea vtter our selues and not be conceiued yet as wee may thinke here of one substance in three subsistences one essence in three relations one Iehovab begetting begotten proceeding Father Sonne Spirit yet so as they differ but rationally from the essence and really amongst themselues and in regard thereof admit the predication of the essence of each person and not of the persons one of another Q. What may else be obserued A. That they are together by nature for so are all relatiues They are mutuall causes and effects a thing in reason onely peculiar to this head of argumēt as the father is the cause of his sonnes relation and so is the sonne of his fathers And on the contrary they are effects of each others relation and by vertue of this they must needs be together in nature The cause is before his effect and so the father begetting his sonne might seeme in nature to be before him but this mutuall causation though it pervert not order yet makes it things to be together most naturally The father is onely before the fonne and spirit in order of subsisting and not in nature either of essence or subsistence Pro. 8.22.30 Christ was ever with the father Ioh. 1.1 In the beginning without beginning was the word with God Heb. 1.3 The very expresse image of his person and therefore a sonne by nature for if he were a creature he should be a fonne by counsell as the sonnes of men are said to be Iam. 1.18 Of his owne will begate he vs. Hee that begets by nature begets no lesse then himselfe as a man begets no lesse then a man euery creature brings forth his ownekind Gen. 1.24.25 But counsell and will beget such images of themselues as best please them so man was by counfell made in the image of God Gen. 1.26 Ad here the error of the Arians can no more infect the truth of the Scriptures in the point of Christs Diuinitie then the truth of the Scriptures can iustifie them in their wretched allegation of them A bad worke-man may vse a good instrument and often-times a cleane napkin wipeth a foule mouth If there were no more Scripture against them then that one text Iohn 1.18 nor no more words in the whole Bible then that one Monogenees onely begotten it were sufficient to confute and confound all they haue sayd and to leaue their cause desperate and without all plea though they were neuer so hear tie patrons of their owne affections God the father hath many sonnes and an onely sonne now this difference is made by the manner of generation or begetting and all the world can invent no other but nature and counsell nay why say I invent when the Scripture hath found it out to their hands and left it them to obserue By counsell the father may beget many children yea and twise beget them as his elect by creation and regeneration But by nature hee cannot beget more then one sonne and because he is begotten by nature hee is no lesse then his father and because no lesse then his father therefore an onely sonne For if his whole image be in one it cannot be in two But I see if wee breake our teeth with these hard shells wee shall finde small pleasure in the kernells neither doe I thinke that Gods schoole is more of vnderstanding then affection both lessons are very needfull very profitable but for this age wherein there is coldnesse of care especially the latter He that hath much skill and no affection may doe good to others by information of judgement but shall neuer haue thanke either of his owne heart or of God who vseth not to cast away his loue on those of whom hee is but knowne not loued O Lord seeing therefore that men are but men by their vnderstandings and Christians by their wills and affections make me to affect my relation to thee as a father and thy sonne as a brother and because counsell in working followes nature in being let me find and feele how sweet it is to be placed vnder thy sonne who from thee as thou of thy selfe makes mee both sonne and brother and fellow heire with himselfe Q. What followes from hence that they are together by nature A. That they are onely in order one before another according to their manner of subsisting As the father before the sonne and
haue good hearts which vndoubtedly are the worst for these two parts will euer goe together Divine Philosophie will teach vs to referre all our speculations to action yea our very affections Feare in Scripture is ever accompanied with seruice seeing God hath so wedded them together let no man presume vpon any condition to devorce them as Papists doe with a dead faith but their dispensation therein is the dissipation of the truth which will haue seruice and obedience the true probats of faith and feare And as Dalilah said to Sampson How canst thou say thou louest mee when thy heart is not with mee So how can they professe they loue God whose hearts obey him not In the new Testament Religion is distributed into faith and lone 2. Tim. 1.13 Keepe the paterne of wholesome words which thou hast receiued of me in faith and loue Loue springs from faith 1. Tim. 1.5 And faith workes by loue Gal. 5.6 and loue fulfils the law Rom. 13.10 not by action but intention for it is the end of the law 1. Tim. 1.5 God accepting sincere loue for perfect dutie By faith wee are spiritually glued and cimented to God that we may bee one spirituall body with him in which sense it is said He that is glued to the Lord is one spirit 1. Cor. 6.17 Cords will bind so will the cords of loue Hos 11.4 Zach. 11.7 But cords may be vnknitt Nailes will fasten and wee haue the words of the wise as nailes fastned by the masters of the assemblies Eccl. 12.11 but yet nailes may slip or leaue a chinke onely the glew of faith ioynes all close together or rather both these parts will cause vs with full purpose of heart to cleaue vnto the Lord Act. 11.23 The heat of faith and loue will digest this whole Art that it may be distributed into the veines of euery good word and worke These two will make vp a perfect paire of compasses that can truely take the latitude of this Art And first must wee haue faith as the one foote pitcht vpon the Center which is God whiles obedience as the other walkes about in a perfect circle of all good duties The fire of faith and light of life will evince against the gates of hell the vndoubted truth of Religion So that by these sweete and cordiall flames may the soule of euery Christian warme it selfe against all those cold despaires whereunto Satan tempteth Q. What is Faith A. The first part of Religion whereby from knowledge I beleeue in God the first act of faith is passiue in receiuing what God giueth And so layes hold of happinesse workes it not Faith makes iust as the hand makes rich that is filled with the wealth of another or as the Iewellers boxe base in it selfe is made precious for the pearles it containeth Here may wee iustly say it is a poorer and meaner act to beleeue then loue nay rather passion then action for we are first apprehended of God before we apprehend him againe Phil 3.12 This grace is most freely graced that it might the more frankely reflect all vpon God a gaine And because it is the roote of all the rest will teach humilitie exclude boasting like the ful eare of corn that hanges downe the head towards the originall or if any be so graciously exalted and freely favoured aboue his fellowes that his stalke is so stiffe that it beares him vp aboue the rest of his ridge then faith will make him looke vp to heauen aboue not in the thoughts of pride but in the humble vowes of thankefulnesse and say with Mary the Lord hath regarded the low estate of his servant Thus will faith rightly vnderstood teach vs to knead nature in the durt and dust and spoyle our free will of all her proud ragges loading her with reproches and giue all glory to him that sayes he will not giue it vnto another Papists being of late more ashamed then before doe confesse all is giuen but say they is it not all one to pay a summe and haue so much giuen mee as may pay it No doubt Faith receiues a full discharge makes it not We rather by Faith receiue an acquitance sealed in the blood of Christ then the blood of Christ to make our owne workes meritorious which we may offer to God in payment for our selues Eternall life Rom. 6.23 is both merit and mercie we take it as a gift Christ earnes it as wages Ephe. 2.8 Saluation through faith yet not of our selues Here lies the errour of the Papists euen in faith it selfe and euery other good grace of the spirit that our free will hath his intervention and operation betwixt Gods giuing and our taking so that if God will but beare halfe the charges by his co-operation man shall vnder-take to merit his owne glory and fulfill the royall law so abundantly that he shall haue something over and aboue to be very beneficiall and helpefull to his needie neighbours But the way of the law is longer then our pursey hearts and short legges can reach to the end and perfection of it As Constantine sayd to Acesius the Novatian Set vp ladders and climbe to heauen so I to Papists scale heauen by your workes as for vs we haue found another way and that is to ascend vpon Iacobs ladder Wee leaue tuggling and strugling that way to preuaile and fall with Iacob to wrestle with Christ for a blessing And though we goe lymping by our sinnes yet by our conquering Faith wee shall be Princes with God By this therefore the vaunt of Papists must needs avaunt yet further faith in another act will cut the very winde-pipe of our free-will and merit It is wittily sayd of one that faith in regard of his passiue act is rather a beggarly receiver then a deserving worker all our conversion is passiue but see faith in our actiue conversion and you shall see workes a forme too low to come in any such request as to iustifie For what is faith but as the hand of the soule and what is the dutie of the hand but eyther to hold or to worke This hand then holds in the first part of Divinitie and workes in the second Now without all question Iustification is to be taught in our first part and therefore goes before obedience and faith which is as an instrument or hand for to hold Christ to iustification is mightie and operatiue both for sanctification and new obedience Workes therefore are the effects of sanctification and sanctification is the effect of iustification hence is it impossible to be iustified by workes as causes as effects and fruits they may shew it If then the secret apprehension of the closed hand of faith hide what it holdeth see the hand of faith open to iustifie the cause by the evidence of the effects in this sense workes may iustifie and perfect faith as the second part of any Art doth the first Iam. 2.22.24 Papists against the whole order of
Lastly hauing neither matter nor forme he wants all terms and limitations of essence and therefore as most simple so most infinite in being For end God is endlesse being neither for any other or hauing any other better then himselfe and therefore the chiefe good and by communication our good and so to be desired aboue all Math. 19.17 Psal 63.7.11 and 73.25 and 18.1.2 How easie is it now for Christians to insult over worldlings that thinke themselues worthy of enuie and to turne off their darling with a scornefull repulse What if it make vs the Devils proffer All these will I giue you Can wee not returne S. Peters answere Thy siluer and gold perish with thee He alone that is caussesse shall cause mee the happinesse I expect looke and long for Q. What followes from hence that God is without accidents A. That he is both Aposes without quantitie and Apoios without qualitie In regard of the first hee is neither augmented nor diminished of the second neither altered nor changed Euen to your old age I am he and euen to heare haires will I carry you Isa 46.4 I am the Lord I change not therefore yee sonnes of Iacob are not consumed Mal. 3.6 By this I see that all things here below are as farre from sinceritie as continuance if they were sweete as the ioyes aboue yet how should their ficklenesse coole our delights and make vs esteeme these drams of honey lost in pounds of gall and guile We laugh at their choice that are in loue with the deformed and what a face is this we now dove vpon See if our sinnes cares and crosses haue not like a filthy morphew over-spread it and made it loathsome in comparison of the beautie of the Creator to all iudicious eyes I marvaile then that we should thus loue what woe cannot hold and for a shadow of a smoake and a dreame of a shadow leaue him whose light is neither variable nor shadowed with turning Iam. 1.17 Here then if wee will be wise Marchants thristie and happie vsurers let vs part with that which wee can nor keepe that we may gaine him whom wee cannot loose These cottages of ours haue beene ruinous a long time and the worse for their accidents and yet like fooles wee haue not thought of their fall Lord giue mee grace to leane vpon thee then shall my fall be easie and my rest endlesse Oh thou which art out of the power of others over power mee to the obedience of thy selfe Q. What will follow from Gods essence in the last place A. That God is one most pure and meere act that is his being and action are all one thing For as his essence is absolute so is his working There is never a creature but hee worketh by qualities and so his act is first in the power of them The fire warmes not without heat neither doth man vnderstand without reason a Bird might as easily flee without wings and fire ascend without lightnesse as the creature produce his actions without facultie and power thereunto And hereupon it followeth that passion and resistence are incident to all his workes The very Deuils suffer and are resisted of God and how soever their motion is too swift to be stricken or slayed by corporall instruments yet God is quicke enough for them to make them both feele and feare the dint of his sword God therefore being so absolute an act must needs haue his being and doing all one Iob. 5.17 My father worketh hitherto and I worke which shewes that Gods act is eternall and so creation as an act is from God hath no beginning as a passion in the creature is measured by time In regard of the first wee call him a pure and meere act In regard of the second omnipotent being able to make nothing as well as some thing feele his worke which before could not be perceiued And therefore omnipotencie or Almightie power is not giuen to God in regard of himselfe but his creatures which may feele that hand which before was vnfelt Againe Gods being and act being all one thing hee must needs doe all things by his essence which is purely one Hence God is the Archetype or first draught of euery eminent act In which respect it must needs be of soueraigne vse for the discouering and reforming of whatsoeuer error time hath soyled his actions withall How are defaced copies and dissigured pictures better amended then by reducing them to their originall If the pipe fayle goe wee not to the head O that his acts were set as a frontlet betweene the eyes as a seale vpon the hearts of all his followers Ought not all our actions to be as branches of this root Surely this is the cleare head-spring of all other ensuing brookes and as little streames empty themselues into great rivers and they againe into the Sea so must all runne to this maine Venerable it is for the very antiquitie of it Considering therefore what price men doe set vpon old copies coynes and statues Ignat ad Marian Cassob and that none will passe by a chrystall fountaine bearing some auncient name or date but will taste thereof though no thirst provokes him I could not well passe over this leafe without some lesson for mine owne learning If any haue passed a longer way with more happy fruit of observation I desire hee would not spare in some part to report the excellency of this travell But to keepe me within the sphere of my profession He that is so pure an act must needs bee without all passion and resistence A pure act cannot suffer Iob 9.4 Rom. 9.19 because it wants that power which should submit it to another neither can it be resisted for that which is over-powered suffers in resisting which to a meere act is impossible And whereas God sayes Amos. 2.13 I am pressed vnder you as a Cart is pressed that s full of sbeaues His meaning is that their sinne was so intollerable and waightie that it was time to ease himselfe of it by due punishment Amos. 2.14.15.16 not suffering the swift to escape by flight or the strong by force as the next verses shew O then the misery of all those that will needs be rich with iniury and grow great by being conscious of secret evils Wealth and honour without God when they are at the best are scarce our friends but at the worst our tormentors Alas alas how ill agrees a gay coat and a festred heart What availes an high title with an hell in the soule These are they that must suffer Sinne owes them a spite and will pay them home when they least thinke of it yea when they are least able to beare it I will therefore preferre all the afflictions of Gods Isreal Heb. 11.25 before these pleasures of AEgypt and choose rather to eat the lambe Christ with these sowre herbes then all these flesh-pots of sinne Let me be miserable so I be not guilty
therefore as the Logicke in the distribution so the Arithmetick in the number proues Gods vncontroulable wisedome in the removall of the Sabboth from the last member to the first Divines call or rather miscall the Sabboth the eight day for eight is no part of seven onely in succession of time the next day after the seventh is the eight but this is not considerable in the precept which commands one of seven and not one of eight Thirdly the end of this separation is holinesse and rest that a part of our time should solemnly be imployed for the sanctification of the whole is as reasonable as the authour who doth all things in waight and measure Againe by holinesse wee are to enter into our perpetuall rest and therefore it is requisite that a part of time should be a Sabboth here because wee looke for an everlasting Sabboth hereafter and that all our time shall be turned into an holy rest from sinne and sorrow Heb. 4.11 As God the Father rested after his workes of creation and commanded the creature to imitate him therein so God the Sonne after his workes of Redemption finished in his humiliation rested in heaven And Dauid tells vs Psal 118.24 that even Christ being refused in his humiliation and made the head stone of the corner in his exaltation brought to passe a marvellous worke in our eyes and thereupon concludes This is the day which the Lord hath made wee will retoyce and be glad in it This day of Christs resurrection excells all other and so is iustly our Sabboth and kept by vs as a pledge of our resurrection and entrance into glory Fourthly the lawgiuer is fayd to speake all these words Exod. 20.1 Even these ten words Deut. 4.13 and therefore let them looke to it that dare make them nine Good Surgeans and Physitians loue their patients when they are cruell to their diseases I cannot but count it a damnable errour to detract one word from ten They were all giuen equally in fire and in fire shall equally be required They were all written in tables of stone because they were first written in the tables of our hearts which as then lost all like letters written in water and are now as hard to receiue againe as the very stones the ceremoniall Law was better remembred then the morall and of all the moralls this hath the memento men naturally being most opposite vnto it Oft times that which wee know not through our sloth the same by teares is made knowne vnto vs. And an afflicted mind certainly findeth out a fault committed and the guilt which she remembreth not in securitie shee clearely perceiueth being troubled He that findes and feeles his owne dulnesse on this day will judge the breach greater then of a ceremony Lastly holinesse is the substance of the precept and that is as morall in the solemne worship of God as the hauing of a God or worshipping of him with reverence But if pietie could not prevaile me thinkes policie should men needing no teachers to be negligent in their duties To conclude the point this first day of the weeke is according to creation for measure and manner And that is from evening to evening or from darkenesse to darkenesse Gen. 1.5 Q. What is here forbidden A. The imployment of the day to any other vse to the hinderance of any holy exercise Pietie is no Ceremony and in that we are as strictly bound to the observation of it as ever were the Iewes wherein wee doe not Iudaize but moralize in true holinesse Isa 58.13 Q. What is the law concerning the loue of our neighbours A. That wee doe to them as wee would they should doe to vs. Mark. 12.31 Math. 7.12 The loue of man begins at our selues and as we in loue are ready to doe all good to our selues and prevent all hurt so must wee from the same fountaine be in readinesse to helpe our neighbour how ill doth any man deserue to haue an Occan of mercy powred on him that will not let one drop of it fall vpon his brother c Q. Where is this commanded A. As the former in the first table so this in the second and our loue of man is the declaration of our loue of God 1 Ioh. 4.20 He that loueth not his brother whom he hath seene how can he loue God whom he never saw The Devill when he cannot bring a man who hath knowne God to confront and despise him directly he entreth him with this politicke traine first makes him bold to trample downe his image and then at length brings him to despise God Q. How doth the second table concerne our neighbour A. It consists either in the observation of due order or preservation of him and his Honour is the first fruit of loue and then preservation of the life and good things of him whom wee honour If wee must loue our neighbours as our selues then must wee keepe the same order with them that wee would haue kept with our selues It is bred in the nature of man either to wish there were no authoritie or none aboue himselfe Q. What is the law concerning due respect A. The fift or the first Commandement of the second Table Exod. 20.12 Hononr thy father and mother c. Where wee are commanded all due respect to our superiours inferiours equalls in what condition soever and forbidden all neglect of dutie in this kinde Lev. 19.3 Colos 3.20 Luk. 2.51 Ephes 6.5 1 Pet. 2.18 1 Tim. 6.1 Rom. 15.1 Q. What is the law of preservation A. It is eyther in the preservation of life or the good things thereof If wee giue to all due honour wee will haue respect to life aboue all other things neither will we be negligent of those things wherewith God himselfe hath honoured the liues of men Q. What is the law concerning life A. The sixt Commandement Exod. 20.13 Thou shalt not kill Where is commanded whatsoeuer may conduce to the preservation of life and forbidden whatsoever may preiudice the same vnlawfully Deut. 24.14 Ephes 4.32 1 Ioh. 3.5 And here appeares the vertue of fortitude Q. What are the good things of life A. They eyther concerne the body or the goods and good name of man or the whole man for the last Commandement teacheth vs to doe our duty in all most freely without either stop or stay here must be no if or and. If concupiscence make any resistence wee faile in the worke of our loue Q. What is the law concerning chastitie A. The seventh Commandement or the third of the second Table Exod. 20.14 Thou shick not commit adultery Where chastie in thought word and deed is commanded and all kind of vncleanenesse whatsoeuer forbidden Pro. 6.13 Ier. 5.8 Math. 7.27 1 Cor. 6.9 Gal. 5.19 2 Pet. 2.14 and here appearrs the vertue of Temperance Q. What is the law of riches A. The eight Commandement 20.15 Thou shalt not steale where all vprightnesse in dealing is commanded and all corrupt and false
Taverne Tyrants in their houses and Cheators in their shops He sees those daintie Dames that vnder a cloke of modesty and devotion can hide their pride and fiendishnesse It will not be long ere thou wilt iudge all our secrecies with severitie The sunne of my sinnefull life hath passed the meridian and I am now in the after-noone of my age The night of nature will come fast vpon mee when death as Gods sergeant will arrest my body vpon debt due vnto nature my soule vpon trespasse committed against my all-seeing Creator The one must be bound hand and foote and committed close prysoner to the ground the other arraigned in the high Court of heauen where he that hath seene me sinne shall be both party and judge to answere to all obiections as well of ignorance as of contempt Onely this is my stay and staffe that hee will both forgiue and forget yea put himselfe out of office if I betimes judge my selfe and repent of my evill Q. What as his Will A. That whereby he wills most freely what is good Exod. 33.19 Psal 5.4 and 115.3 and 135.6 And here might something be sayd of diverse affections attributed to God But they will appeare better vpon the occasions they manifest themselues and for which they are giuen to God And here must wee learne our counsell and comfort Counsell to submit to whatsoeuer he commandeth and comfort to admit whatsoever he promiseth Oh vaine studies of men how to walke thorow streets all day in the shade how to square circles how to salue the celestiall motions how to correct mishapen copies to fetch vp old words from forgetfulnesse and a thousand other points of idle skill whiles the maine care of knowing Gods will is neglected This makes the best of all these inferiour creatures to liue in more sorrow and discontentment then the worst of them yea that very reason wherein he excells them by which he might advantage his life is abused to suspicious distrust of God and his will How many haue wee found of the fowles of the ayre lying dead in our way for want of provision they can eate rest sing c. onely man toyleth careth loatheth and lamenteth his present O the coldnes of care in casting it vpon God as if he wanted will to prouide best for them for whom he hath prouided all things I will so depend on my makers will that my trust therein may not exclude my labour and so labour vpon my confidence thereon as that my endevour may be voyd of vexation Math. 10. Q. What are Gods Vertues A. The qualities whereby he is absolutely good Math. 19.17 Why callest thou me good there is none goad but God Deut. 32.4 He is a rocke his worke is perfect for all his workes are iudgement a God of truth and without iniquitie iust and right is he 2. Sam. 22.31 God must needs haue all vertues because he wants no perfection As the Ocean receiueth all streames and yet hath proper waters in farre greater abundance so in God there is a confluence of the perfections of all creatures and yet his owne perfections doe infinitely exceed them What are the pleasures of this life to our drinking of his pleasures as out of a ryver Psal 36.8 At the best they are but as beames of that sunne sparkles of that fire which most purely and perfectly are contained in him Yet as we haue made them they are as a smoakie fire in cold weather whereof the smoake is more noysome then the heat is comfortable O giue me of that abundance which both in cause and continuance plentie and place so farre excells the other Q. What are the sorts of these Vertues A. Two either his intellectuall or morall vertues God must haue the best vnderstanding and the best will and therefore must needs enioy the vertues of both Rom. 3.4 Let God be true and euery man a liar Psal 51.4 God is iust when he speaketh and pure when he iudgeth his will and vnderstanding are purely good By this our hearts being ravished with the loue admiration of this light which so brightly shineth vnto vs as men with the Sunne who are newly drawne from dungeon and bottome of basenesse should readily follow him who carrieth so faire a lampe before vs. Shall the marchant refuse no adventure for hope of gaine the hunter shrinke at no weather for loue of game the Souldier decline no danger for desire either of glory or spoyle And shall we frame to our selues either an ease in not vnderstanding or an idlenesse in not vsing the meanes whereby we attaine both immeasurable and immortall glory pleasure and gaine I know as the proverbe is a dead woman will haue foure to carry her forth so we cannot easily be beaten out of our homes to hasten to this inheritance laid vp for the Saints in light Q. What are his intellectuall Vertues A. Whereby he is most prompt in vnderstanding all his purposes most exactly and distinctly Psal 139.4 There is not a word in my tongue but thou knowest it wholly Rom. 11.33 and 16.27 Onely wise and a depth of wisedome and knowledge is to be found in God Iob 21.1 Act. 15.8 1 Ioh. 3.20 His deepe iudgement hath waded and weighed all considerations and the way he taketh is ever best The minde of man is weighed as euery wind of passion dooth puffe Lust and pride desire to spend avarice to spare envie to detract feare or favour to extoll ambition to adventure suspition to hold backe wrath sweetneth revenge with delight deceit cloaketh it with dissimulation Onely God is exact and distinct in all his enterprises Q. What are his morall vertues A. Whereby most holily readily and purely he performes the act of his will Gen. 18.15 Shall not the Iudge of all the world doe iustly Deut. 32.4 A God of truth and without iniquitie iust and right is he in all his wayes According to these two heads of vertues were all things created The whole world manifesteth the wisedome of God and all his intellectuall vertues Men and Angels his iustice and mercy the top of all his morall vertues But the particular handling of these vertues we leaue to the places where they doe most manifest themselues O my Soule thou art pent within the clay-walles of my body and mayest often looke through the grates in thy busie thoughts when this holy God will send for thee Surely to be dissolved is best of all onely he that gaue our soules their mittimus into our bodies must giue them a re-delivery with returne yee sonnes of Adam If in the interim he crosse vs in our bodies yet haue we no cause to complaine as long as wee haue him in feeling in faith in earnest and pledges yea in possession O the madde insolence of nature that dares controll where it were more fit to wonder Should presumptuous clay be bold to check the potter Me thinkes this should ingender a very curious advantagious warinesse in all
our proceedings hauing learned by experience the wisedome and holinesse of our God It is for them to murmure and mutter that either know not God or know him displeased with them Alas foolish wormes what doe wee turning againe when hee â—eads vpon vs If we be his why pine we at that which is good for vs yea best for that must ever bee best to vs which he seeth best and that he sees best which he sendeth His will is the rule of his actions and his goodnesse of his will It is therefore our dutie to submit vnto him in all things If he strike the rod must be kissed in silence and glory giuen to the hand that rules it It is no small part of his rare vertues to worke our good by affliction and therefore wee may be incouraged to rest vpon him in all estates Q. What followes from hence A. Gods most absolute happinesse both in action and contemplation Whereby he is freed from all evill abounding with all good sufficiently contenting himselfe with himselfe and no wayes standing in need of any other 1. Tim. 1.11 and 6.15.1 Ioh. 1.5 Psal 16.2 vnd 50.7 to 14. Hag. 2.8 Behold now yee ambitious spirits how ye may truely rise to more then ever the sonnes of Zebedee desired to aspire vnto Waiting is the way to raigning serue him which is thus happy though without apparent wages he will pay sure if slow Liue well and thou mayest liue in expectation as those which after some terme of their cottage expired are assured they shall haue a marble palace built for them O let vs thinke that the dayes and moneths passe slowly away till then ever looking vp to him that is the finisher of our faith and remembring that for the new heavens our hearts must be made new before hand Let worldlings like a company of idle boyes scramble for the figges of this life it is for wise men to take them if they fall in their bosomes whose maine care is to be found acceptable in the day of the Lord. Worldly vanities which are alwayes ther owne cut-throats by their owne crossing and contrarietie are to be abandoned of Christians who casting away all weake diffidences know how to trust God with his owne Waite thou on the Lord and keepe his way and he shall exalt thee Psal 37.34 It is he that will fulfill all the good pleasure of his goodnesse and the worke of faith with power 2. Thess 1.11 O that hee would purge out of our minds and memories that ambition and vanitie which so bewitches them with the loue of pompes and glories of this perishing and ending world which in the breathing of a breath wee may loath loose leaue and despise as nothing and would graffe in them a pure and single eye to behold the eternall blisse which seene breedeth loue and loued conducts vs to heaven Here to as high a tide as wee shall rise in our desires of wealth and well-fare to as low an ebbe shall we fall in our hopes thereof Seeing then we looke for better things in the heavens let vs be diligent that we may be found of him in peace without spot and blamelesse 2. Pet. 3.14 Doe wee beleeue that all things shall be made new and our hearts onely remaine olde As if our blessed God intended nothing but our soules to be out of fashion Be assured that as no man puts new wine into olde vessels no more will God put the new wine of his glory into the olde veslels of our corruption Looke wee therefore to him that hath sayd he will giue vs new hearts Ezek. 11.19 And remember that all our glory begins in grace and that God will haue none to dwell with him in happinesse that will not vouchsafe him to dwell with them in holinesse Roote out deare God all gall and acerbitie amongst brethren and bend their hearts to charitie that being re-vnited in the pilgrimage of this life this country of our terrestriall bodies wee may after our service and course therein accomplished ascend vnder the conduct of our Sauiour before ascended to our everlasting rest in the countrey of our celestiall Soules there in societie and vnitie of Saints and Angels to enioy the happy vision of the all-glorious Deitie and to sing his prayse for ever CHAPTER VIII Of the Subsistences or three Persons Question HItherto of the essence what are the Subsistences Answere That one most pure essence with the relatiue properties Relation addes nothing to the divine essence but respect or mutuall affection God with the relation of begetting is the Father of begotten the Sonne of proceeding the Spirit One and the same essence hath all these respects but peradventure wee haue mis-taken our Cue for there is not so much in the divine essence as any inherent qualitie I answere I marvaile so learned a disputer should moote no better Qualitie and relation are distinct predicaments Wisedome and father-hood in the same man are not two qualities for the one because a qualitie is some thing in it selfe but the other because a relatiue is nothing without another A father is nothing without a sonne neither is the sonne in being without a father They are mutuall beings And yet one being may be mutually many of them as one and the selfe same man may be a father a master and a subiect so one pure God may be a father sonne and holy Ghost 1. Ioh. 5.7 Wee call them Subsistences because by their singular individuall and personall properties they subsist in one and the same essence Could we now but through a crevis or lettice see those things which the eye of faith seeth here with open face how would wee loath all Epicurisme and Atheisme in comparison of our Baptisme in the name of these three worthies Had we but tasted with the tip of our tongues these dainties we would pray with Dauid even against the worlds delicates Psal 141.4 Here shall wee not haue our liues composed of ieiune and emptie contemplations but so full of contentment that wee shall need to wish no other measure of pleasure then to be wholly taken vp with this divine taske Here is the exaltation of Isaacs delight in walking forth into the pleasant fields of sacred meditations on the blessed Trinitie O let our Soules haue two or three walkes a day vpon this mount Taber and with holy Moses conuerse with one God in three persons on the Horeb of both Testaments till wee haue found out vnto our selues the pure law of life As these three exhibite it vnto vs. And if the one brest let not downe this nourishing liquor so freely so easily as our strength will beare it then may we refresh our selues with the other and by such a small varietie wee shall finde them yeelde milke equally wholesome equally pleasant to vs weake Infants and nurselings If mount Sinai covered with darkenesse tremble the father being offended the Gospell calmes and lightens it presently the sonne hauing satisfied Ioh. 17.3
both of them before the holy Ghost Order requires that the begetter subsist before the begotten and the Spirants before the Spirit Ioh. 15.26 I will send from the father the Comferter even the spirit of truth As there is an order in subsisting so in working And here the well of life lies open before the godly though their eyes often like Agars are not open to see it whiles miserable worldlings haue neither water nor eyes And because to Christians there can be no comfort in their secret felicities seeing to be happy and not to know it is little aboue miferable let me here fell them some of that spirituall eye-salue which the Spirit commends to the Laodiceans that they may clearely see how well they are in the true apprehension of this order I know it to be vsuall with all men liuing that they doe not much more want that which they haue not then that which they doe not know they haue Assuredly there is nothing but a few scales of ignorance and infidelitie betwixt vs and our happinesse It lies in a narrow compasse but soundly trussed together for it is from the Father in the Sonne by the Spirit to Faith 2. Cor. 13.14 Loue from the Father as the beginner of our happinesse Grace from the Sonne as the dispenser of it And a blessed happy communion from the holy Ghost as the accomplisher or finisher of it Loue Grace and Communion are enough to passe the beleeuer from death to life The father cannot manifest his loue without the grace of his sonne neither can the spirit therein communicate with vs but as he is sent from both after both to manifest the loue of the one in beginning and the grace of the other in dispensing all things needfull for our saluation Thinke not much that this glasse of the word espies that in vs and for vs what our selues see not too much neerenesse oft-times hindereth sight and if for the spots of our owne faces wee trust others eyes and glasses why not this truth for our perfections wee are in heauen and know it not What greater happines then this to be made partakers of the purest Loue richest Grace and choicest Communion Eph. 1.13.15 Our election is begunne by the will counsell and decree of the Father dispensed by the complete and full redemption of the Sonne finished by the powerfull and effectuall application of the Spirit It is not without due consideration why in the beginning of the Apostolicall Epistles Grace and peace are wished from the Father and the Sonne without mention of the Spirit I may and will reine the question shorter then they doe that confound the persons in their workes The Spirit is sent from the Father and the Sonne to witnesse that grace and peace that wee haue from and with them both He that is from them both by inspiration is to them both with vs as lidger in execution When good things are wished from some persons it is requisite that there be some to carry newes of their will and pleasure therein The Church of God hath the glorious Gospell of life and saluation and therein is contained all grace and peace with God but how shall euery soule be certified that he is interessed in those good things except the Father and the Sonne send the Spirit as a witnesse and seale thereof vnto him in particular Therefore Paul in all his Epistles wishing grace and peace from Father and Sonne not mentioning the Spirit obserues the true order of personall subsisting and personall working And therefore peace purchased by grace whereby the Father is reconciled in his Sonne is wished to the Churches the fruition whereof followeth by the worke of the blessed Spirit in all that are ordained to be partakers thereof Q. What kind of properties are these A. Individuall and incommunicable and being giuen to the Father Sonne and holy Ghost make three distinct persons and therefore the Church of God hath done well so to name them though the word be not in all the Scripture for it is a Latine word and therefore cannot be found in the Originalls which are Greeke and Hebrew Thus far haue we freely dipped in this streame and not bin drowned pulled many fragrant roses and not pricked our fingers there is one thing more that may sting vs if godly discretion serue not to sever the good from the ill yet the former lessons well remembred are sufficient to them that are capable of observation and not carelesse of reposition to keepe them from danger but seeing remarkable consideration put into vs by others are as some loofe pearles which for want of filing vpon a string shake out of our pockets it shall be necessary both for the getting and keeping of the treasure of our vnderstanding to expresse it Q. Are then these properties qualities in the divine essence A. They are relatiue affections no inherent qualities for they doe no wayes change or alter the essence but leaue it still simply one I know naturall reason would here send forth distemper into our whole judgement The streame must needs runne like the fountaine and speeds well if at last by many changes of soile it can leaue an ill qualitie behind it so our judgement shall be well purged if by all these passages we can so farre master reason that the fardle of foolish fancies may here be vnloden and God may purely be apprehended as he is in himselfe But what can be expected from this age fitter to looke after Butter-flies or Birds nests or perhaps some gay coat of a Courtier then this sound and solide knowledge of Iehovah-Elohim Or if any trauell this way it is indeed like our yong travellers whose wealth is found to be in their tongues wherein they exceed and excell their parents parrats at home both for that they can speake more and know that they speake so our Aethiopian Christians white onely in the teeth euery where else cole blacke can speake well of God and godlinesse and that is all But God is not so learned for as among the three parts of the body there is one called Impetuous or impulsiue as the spirits which sets all on worke or as Physitians call the Arteries in the body Venas audaces or micantes from their continuall beating and working which running along with the other veines beate knock at euery gate and entrance for the members to take in provision saying as it were to euery part and portion here is meate and nourishment for you so true religion hauing put into vs the royall and celestiall Spirit of Faith calls vpon all powers and parts not to know and speake good things but to liue and practise them Papists teach that a man may and must both make and eate his God to his break-fast this hard meate wee leaue for their stronger mawes yet even here may wee begin with the spoone and offer nothing to our weaker stomackes but discourse of easie digestion Know God and liue by
faith and wee shall haue him for our ever-lasting food CHAPTER X. Of their Distinction Question HOw are these Subsistences or persons to be distinguished Answere They are Father Sonne and holy Ghost or because Relatiues are but two into the relation of Father and Sonne to the spirit which is breathing or sending or of the Father to the Sonne which is begetting Spirantes spiritus Gignens genitus how easie were it to loose our selues in this Discourse How hard not to be over-whelmed with matter of wonder and to finde either beginning or end Loe with these words of relation we are happily waded out of those deepes whereof our conceits can finde no bottomes and now may wee more safely with Peter gird our coat about vs and cast our selues a little into this sea onely we must remember that as those which had wont to swim onely with bladders sinke when they come first to trust to their owne armes so wee may soone plunge our selues if we suffer our owne thoughts to carry vs along in this mystery If any wonder whether this discourse can tend let him consider that of Tertullian Ratio divina in medulla est non in superficie Divinitie is more in the marrow and roote then the rind and surface of things It cannot be doubted but as God is the best being so he is the best life and that the best life is reasonable God therefore is the best vnderstanding Suffer your selues with Abrahams Ramme to be perplexed a while in these bryers that you may be prepared to present your selues for liuing sacrifices holy and acceptable to this dreadfull Trinitie Singula verba plena sunt sensibus as Hierome sayd of the Booke of Iob. As being by nature so vnderstanding by counsell is able to conceiue and beget the image of it selfe and from the one to the other to send a mutuall loue liking onely in the creatures both these are imperfect for nature doth generate to preserue it selfe and vnderstanding conceiues to perfect it selfe No vnderstanding by nature conceiues it selfe and no being by counsell begets it selfe It is therefore the perfection of vnderstanding naturally to conceiue it selfe God doth both speake and worke in Parables as a Father sayth well but here needs nothing be fayned to fasten this truth vpon vs. It shall bee evinced by plaine demonstration The best being and best vnderstanding must needs conceiue the best image of it selfe now in conceiuing it begets it and being begotten by nature is no lesse then the begetter Man by nature begets no lesse then himselfe by counsell hee can conceiue that which is lesse or greater then himselfe so the father by nature can beget no lesse then himselfe though by counsell he conceiued and brought forth a whole world nothing comparable to himselfe in greatnesse or goodnesse Well then in one simple essence there is necessarily a begetter and a begotten and so we haue the subsistences of Father and Sonne He is out of the danger of folly whom a speedie advertisement leaveth wise It is but an holy prevention to be devout vnbidden and to serue God vpon our owne conceits Let vs then see how the second mystery will follow The father in begetting his owne image cannot but loue it naturally and the sonne in being begotten cannot but as naturally loue the begetter And hence proceeds mutuall loue and because it is naturall is no lesse in being then the begetter and begotten from whom it proceeds for the begetter and begotten loue themselues naturally and therefore the Spirit is God and a third subsistence in the divine nature If the persons were eyther greater or lesse one then another then would this absurditie insue vpon it that neither the father could directly conceiue himselfe or father sonne equally loue themselues consequently never inioy their owne happinesse which consists in the full fruition of themselues Heb. 1.3 Christ is said to be the expresse image of the fathers subsistence Some translate it substance or essence which will all come to one passe if substance be taken subiectiuely not causely for the divine essence hath eminently all the excellencies of creatures and therefore vnderstanding which is able to conceiue and in conceiuing to beget which begetting is a relatiue propertie and hence the Subsistence of the Father whereof the Sonne is the expresse image It were as we haue formerly said improper locution to call him the image of the essence for that begets not yet in that is the begetter c. Rom. 15.30 Gal. 5.22 Where loue is giuen to the Spirit not onely as hee worketh it in vs but as he is the mutuall loue both of Father and Sonne and so is sent from both of them to testifie of their loue to vs Rom. 5.5 O that these things in their true worth could affect vs but alas as in a Taverne where many Tables are seene replenished with guests halfe soaked and sowsed in wine all the house resoundeth with laughters cries whoopings and strange noise wherein the sweetest musicke in the world is both neglected and mocked so our age inchanted with rude and ridiculous pastimes gibeth at this holy and heauenly contemplation of the sacred and blessed Trinitie How many doth God suffer to liue and breath which make the Taverne their Temple Indian-smoake their incense Sacke their sacrifice and blasphemous oathes their daily prayers for the loue of this dreadfull Trinitie and the deare loue of your owne soules remember S. Pauls advise Rom. 6.22 Being made free from sinne haue your fruit in holinesse and the end thereof shall be ever-lasting life But I must make my course more speedie and hasten in the long way I haue to goe Hitherto we haue had many Reaches to fetch in our way and beene constrained to winde in by bourds but wee are gotten off the Maine onely the shore is still buttrest with rockes on euery hand the Currents swift the Shallowes many that wee cannot make so fresh a way as wee would Haue but the patience a while and we shall bring thee within the view of the end of our toylesome voyage The ship that hath beene long at Sea discouered many strange Continents and ryvers strugled through many hiddeous tempests escaped many rockes and quick-sands and at length made a rich returne cannot but forget her irkesome Travell and thinke shee is well apaid when shee commeth within the kenne of her owne Countrey and sees the Land lye faire before her So hee that coasts along these severall bankes and bounds of godlinesse and in the Ship of the Church is brought into the mouth of the haven of heaven cannot but with ioy remember all the troubles and afflictions he hath indured in this world In a word vnderstand this but as a letter of advertisement from the Coast whereby thou mayest with the greater ease reape the profit of them that haue travelled before thee Q. What is the relatiue propertie of the Father and the Sonne A. To breath or send forth
wrought in mans fall yea and from all eternitie for Gods act began before mans And this is safely to be done by our anatomie or resolution of Gods composition in this worke First God did it by his law and speciall government of man Secondly as he did it so had he power to doe it and such a power as neither Devils nor men are able to resist Man might resist the law Math. 23.37 but not the power by which the law worketh for man not the law shall suffer for the irruption and breach of it The law will be sure one way or another to make his part good with the most masterlesse monsters Thirdly as God did it and could doe it so he decreed it to be done and omnipotencie and efficiencie are but two executours no composors of Gods decree and therefore it shall stand infallible in the greatest contingencie It was possible for man to fall or not to fall and his act was contingent so true that it might haue beene false yet the decree was as certaine before as after the event seeing all things are present to God when they are absent to vs. Fourthly as he decreed it so it was done by counsell Ephe. 1.11 both in the scope and plot God had an end in mans fall neitheir was it otherwise executed then himselfe had plotted it The Devils and our first parents together with the Serpent time and place could never haue so met together except God had set it downe so will I haue it acted even to euery circumstance Fiftly It seemed good to his wisedome so to haue it done and no otherwise Pharaoh deales wisely by sinning Exod. 1.10 but God is wise in decreeing how Pharaoh shall sinne Sixtly that which is done by the wisedome of God is good and iust Hence sinne opposite to all good and the enemie of iustice was both good iust not in it selfe but as God decreed it to be a meanes of his glory which it is not by his owne nature for God is clishonoured by it but by accident as God can bring light out of darkenesse good out of evill and life out of death Therefore as God did it it was no sinne euery cause is to be examined by his manner of working Man sinnes by counsell and God by counsell orders it so to be done and in doing workes as much as he willed Lastly as it was good and iust so God willed it but as simply evill he willed it not but did hate the being of it Psal 5.4 Will is the highest step we must stand vpon and thus may we goe downeward by the same staires we came vp God did will nothing but that which was good and iust and so it seemed good to his wisedome by counsell to decree it and by his power to effect it CHAPTER XVIII The effects of the first Sinne. Question VVHat are the effects of Adams transgression Answere Blame and then guilt and punishment Man was blame-worthy for eating against the expresse commandement of his God then was he made guiltie of all the debt and danger that the law contained and by punishment to suffer or satisfie whatsoeuer the law could challenge at our hands Rom. 5.12 One man sinnes there is the blame by it entrance is giuen to death there is our guilt that we haue so intangled our selues in the snares of sinne and death and it runnes over all there is the punishment Q. What is blame A. Gods iust censure of finne Gen. 1.14 Because thou hast done this thou and all thine are accursed The blame is laid vpon our selues and it was a peece of Adams wretchednesse to cast it vpon his good God Gen. 3.12 Wee haue brought vpon our selues the scorne and scourge of all our sinnes Q. What is the guilt A. Whereby they are tyed to vnder goe the punishment Gen. 2.17 In the day thou eatest thereof thou shalt die the death Blame respecteth vice as prayse vertue and guilt iustice as libertie mercie By the first sinne is evill and naught by the second a debt Wee properly owe nothing to God but loue and dutie yet by forfaiture for non payment of the principall we runne into further arrerages with God and so are bound to a double discharge first of the principall secondly of the forfaiture It is a strange opinion to thinke if wee satisfie for the forfaiture wee are freed from the principall The law is still in force and except Christ pay both for vs we shall never come by a full discharge He suffered to satisfie the forfaiture and obeyed to pay for the principall Our debts are now growne infinite and onely he that is infinite can discharge them We might of our selues haue payed the principal but now like Bank-rupts we haue for ever dis inabled our selues and are not able to pay a penie in the pound for our release God hath a bill a bond or a booke wherein all our debts stand to be seene and must remaine vncancelled and vncrost till all be payed O good God draw the red lines of thy Christs-Crosse yea and the white lines too of his most holy life over the blacke lines yea the best lines of thine owne debt booke Thou seest better then our owne consciences euery peccant act of ours in thought word or deed oh let all our billes and Items in thy booke be cleared crossed and cancelled by the precious bloud of thine owne sonne and our Saviour and suretie He alone is able to expunge cover nullifie abolish wholly to take away the guilt of our defilement and the gall of our punishment In him wee know that thou our Creator wilt pardon all our sinnes debts bearing action against vs or obliging vs to any penaltie Yet not euery hypocrite or profligate professor that liues as he list must looke for this loue Faith is no Pandar to sinne it will make vs both see the vlcer and the washing of it Neither will it leaue vpon vs the slander of Solifidians but will tell the cleansed that he is to goe away and sinne no more It will never bid him drinke and take Tobacco sinne and beleeue get a pardon of the old and a licence for the new It will teach him to turne over a new leafe and learne a better lesson First to see his owne misery secondly the mercy of God thirdly how both will restraine him from all licentious libertie Q. What then is the punishment A. The iust anger of God vpon all that sinne Rom. 2.5.8.9 Heb. 10.31 with Chap. 11.29 Isa 33.14 Q. What Attributes doe here put forth themselues A. His holinesse and that both in his Iustice and Mercie Rom. 2.4.5 It shall well appeare that God will not winke at sinne or giue vnto it the least allowance 1. King 20.42 Ahabs life is to goe for Benadabs this is but a shadow of Gods holinesse If men must wash away bloud with bloud then assuredly God will wash his hands in innocencie and by punishing of sinne free
obiects by reason of this naturall exorbitation An instrument put out of tune is dissonant in all harmonies Rom. 3.13.14.15.16.17.18 Throat tongue mouth feete actions c. are all without Gods feare Rom. 1.29.30 Psal 50.16.17.18.19.20 Psal 10.4 and 14.1 Hainous crimes neither sparing God nor man Psal 10.6.11.13 and 40.13 and 74.8 Isa 28.15 Math. 12.24 Luk. 12.19.45 and 18.11.12 1 Cor. 2.14 Gal. 5.17 These and many more declare plainely how man in all his outward actions swarues from the prescript rule of righteousnesse And here the Lord beside the order of consequence and contrarietie in punishing one sinne with another and making both bitter and stinging to the conscience hath a double act First he limites the sinne what way and how farre it shall goe He hath a bit and bridle to curbe any sinner Psal 32.9 and when he is gone to the vtmost of his teather he can pull him backe againe to his taske with shame The very Devils can be no more malicious in their mischiefe then God will haue them 1 King 22.21.22 Iob 1.12 Secondly God directeth sinners evermore to his glory they shall honour him when they thinke least of it They that never learned to lispe a word of a better life shall liue for God when they die to damne themselues If good thoughts by restraining grace looke into a wicked heart they stay not there as those that like not their lodging and therefore are soone gone They scarce find an Inne to baite in before they be baited out againe with mis-rule onely that light of Gods loue and countenance that shines into an holy heart is constant like that of the Sunne which keepes due times and varies not his course for any of these sublunary occasions yet blessed be God who restraines the plots and practises of the wicked for the good of his elect Q. What are the degrees of this sinne A. It may be greater or lesser in respect of whom or against whom it is committed likewise in respect of the matter manner or measure of working it as whether it be done of knowledge or ignorance of infirmitie or stubbornnesse or with an high hand Iam. 1.14 A wicked obiect brings in suggestion suggestion delight delight consent consent practise practise custome custome obstinacy obstinacy hardnesse of heart and that a reprobate mind 1 Tim 1.13 Rom. 2.5 1.28 Ier. 5.3 Lust is lesse then adultery hasty anger is lesse then Racha and that then foole Math. 5.22 The sinne of a Iew is greater then of a Pagan of a teacher then a scholler Rom. 2.18.20.21 He that knowes Gods will and doth it not is to be beaten with more stripes then one that is meerely ignorant Luk. 12.47 A professors sinne is greater then the sinne of a prophane man Againe it is a lesse sinne to strike a common man then a Constable a Constable then a Iustice of peace a Iustice of peace then a Iudge a Iudge then a Prince a Prince then to put out the hand against God It is a greater vnkindnesse for a sonne to offend his father then another man c. Habituall sinnes are worse then actuall and a railing habite is worse then a slip or error of the tongue Here may a question be demanded whether the sinnes of the first Table or the second are greater Answere compare person with person and then euery sinne against God is more vile then against my neighbour but other circumstances may aggravate and make a sinne greater in the second Table then the first Idle taking of Gods name in vaine As O Lord O Iesus are not so ill as Murther and Adultery Negligence on the Sabboth and stealing a nap by chance at a Sermon is not so vile and villanous as to robbe and kill by the high wayes side but let circumstance goe with circumstance as person with person degree with degree c. and then euery sinne against the first Table is worse then against the second Q. How many sorts be there of actuall sinnes A. Two the sinnes of commission and the sinnes of omission Ier. 2.13 And man doth vsually omit good before he commit any evill The want of doing worthlly makes a man wanton in doing wickedly Q. What is the sinne of omission A. The not doing of that good which should be done Mat. 25.43.44 2 Thess 1.8 Negatiues in goodnesse are positiues in evill at the last day shall men be judged for not doing good It is not what harme or hurt haue you done but what health and helpe haue you beene to the needie God made nothing to be idle but euery thing to worke vnto his end that the great worke-master of all might be glorified in his handy worke This sinne is not properly an act but not acting and for want of a tearme we call it actuall It springs from originall sinne which makes vs vnapt to good Q. What is the sinne of commission A. The doing of that evill wee should not doe Rom. 1.28 These two branches or streames of originall sinne shew vs the nature of the fountaine it selfe that as it is dry and barren of good so it sends forth an Ocean of evill As it is a privation of good so it makes vs omit all duty as an inclination to evill it makes vs commit all villanies Ier. 4.22 Wise to doe evill but to doe good no vnderstanding Prompt to vice vnapt to vertue Ex peccato originis sumus ad omne bonum inepti ad omne malum procliues To conclude this punishment of sinne and iustifie God in his act Sinne runnes with the act and is more in the agent then the action yet it glewes them both together and by meanes of this concretion it selfe is both cause and effect For as arts are concreted and concreated with things that is God did as it were clap the art and the thing together so the Devil hath conglutinated and compacted the sinne and the substance together A Logician doth reason It is not so much the man as his Logicke that performes the art so it is not so much the man that makes a Garment as the Taylor c. Hence we learne in the blacke Art of the Devill that it is not so much the substance as the sinne that doth evill and that subiect onely sinneth which is glewed together with the sinne God therefore running along with the substance as well as the sinne and being in the action of the sinner as well as the sinne may doe that by his owne art which neither the sinne nor the sinner can be said to doe and so very well may punish the sinner with his sinne and yet be no cause of it Rom. 1.24 Gods contact will ever be free from sinnes contagion even as the Sunne-beames raise a stinke and ill savour out of a dung-hill without any infection at all The fire can soulder two peeces of iron together and yet goe in and come out againe without being made irony or hard at all so God by stirring in the
delicate dish finde other plaine dishes but vnpleasant so it fareth with all those which haue once tasted of heauenly things they cannot but contemne the best worldly pleasures As therefore some daintie guest knowing there is some pleasant fare to come will reserue his appetite for it so must not we suffer our selues to be cloyed with the course dyet of the world but keepe our desires for the ioyes to come And if worldlings find so much pleasure on earth as to thinke it worth the account of their heauen because they see such a Sunne to enlighten it such an heauen to wall it about such sweet fruits and flowers to adorne it such varietie of creatures for the commodious vse of it and yet onely provided for mortalitie and chiefely possessed by the makers enemies what then must heaven needs be that is provided for God himselfe and his best friends If the out side be so glorious what shall be within How can it be lesse in worth seeing God is aboue his creatures and Gods friends better then his enemies I will therefore not onely be content but desirous to be dissolved CHAPTER XXVI Of the Spirits application by Faith Question HItherto of the subiect of Application what are the parts Answere Preparation and the infusion of faith Such is the nature of man that before he can receiue a true iustifying faith hee must as it were be broken in peeces by the law Ier. 23.9 The word of God is both the hammer to breake our hard hearts and a fire to heat melt mollifie and dissolue them into the teares of godly sorrow A rocke may tremble and an iron vessell by violent stroakes may be broken in peeces and yet still retaine their hardnesse onely the sweet and pleasant fire of grace must soften them againe It is the bloud of the Lambe that must melt the Adamant and the Sunne-shine of Gods loue in Christ that must thaw the ice of our hearts Rom. 8.15 we are to be led from the feare of slaues through the feare of penitents to the feare of sonnes and indeed one of these makes way for another and though perfect loue thrust out feare yet must feare bring in that perfect loue as a Needle or Bristle drawes in the thred after it or as the potion brings health The compunction of feare saith Gregory fits the minde for the compunction of loue Psal 2.11 We are bidden to reioyce in God with trembling If Samuel had not made the people to quake at Gods thunder and raine hee should never haue brought them so to haue ioyed in the following Sunne-shine 1 Sam. 12.18.19 c. Hostile feare through the power of God may be initiall to the filiall And whereas that casts both the eyes vpon the punishment God can make it cast the one eye off the iudgement and fixe the other on the partie offended so Samuel teacheth Israel 1 Sam. 20.20 with 24. Feare not the thunder but feare him that sent it If ever wee will stoope the iudgements of God will bring vs on our knees Q. What is the preparation A. A fitting vs for our being in Christ for wee being branches of the wild Oliue must be made ready for our being in the true Oliue before wee can be grafted into it Rom. 11.17.24 Ioh. 15.5.6.7 The convexe or out-bowed side of a vessell will hold nothing it must be the hollow and depressed part that is capable of any liquor The broken contrite spirit makes way for Gods grace Psal 51.17 Sweetly Bernard God poures not the oyle of his mercy saue into a broken vessell for indeed whole vessels are full vessels and so this precious oyle would runne over and be spilt on the ground Oh if wee were so humbled with the varieties of Gods iudgements as wee ought how savory would his counsels be How precious and welcome would his feare be to our trembling hearts Whereas now our stubborne senselesnesse frustrates all the threatnings and executions of God Q. When is this done A. In the acceptable time and day of saluation in the which the Lord pleaseth to bring into act his purpose of salvation in gathering his owne out of the world and that sooner or later as it pleaseth him Wee may not mend the pace of God or spurre on his decree yet must we be diligent in the meanes vntill God blesse them for this end Every man hath power to goe to Church heare the word and be present at all outward seruices and the neglect of this hinders many in respect of better successe though not of Gods decree Wee therefore are guiltie of our owne time ill husbanded though God will not worke before his owne day Luk. 19.42 Rom. 13.11 2 Cor. 6.2 Q. What are the parts of this preparation A. First the cutting of vs as it were from the wild Oliue tree Secondly a paring and fitting of vs to be put into the true Oliue tree Rom. 11.24 The Gentiles were cut out of the Oliue tree which is wild by nature and contrary to nature grafted into a good Oliue tree c. Wee that grow wild in wickednesse want grace to seeke Christ and being contrary to his vertues are vnapt to ioyne with him without a great preparation Tell the prophane person in the midst of all his iollitie and revels of devotion pietie or iudgements and he will turne you off with the Athenian question What doth this babler say Tell the woman of Samaria Ioh. 4. of the water of life and shee will mocke at it till Christ sit as iudge in her conscience and pinch her with that close imputation of adultery there is no sowing Ier. 4. till the hard and clottie fallow ground be subdued by the Plough the vnhumbled sinner is as vnfit for Gods instruction as an vnbroken Colt for the saddle Our Gallants cannot be stayed from their Gallop till God touch their Soules with some terrour cast their bodies on their beds of sicknes turne their fooles feathers into kerchiefes then when they see their faces grow pale their eyes sunke in their heads their hands shaking their breath short their flesh consumed you shall haue them easie to be talkt withall now or else never will they learne with old Eli to say speake Lord for thy servants heare Thus wee see it is good striking when the iron is hot there is no fishing so good as in these troubled waters Now it is good striking whom God hath stricken for conscience is a nice and sullen thing and if it be not taken at fit times and moodes there will be no medling with it Q. What meane you by this cutting of vs from the wild Oliue A. Two things first a violent pulling of vs out of the corruption of nature or a cutting as it were by the knife of the law of an vnregenerate man from his security wherin he sleepeth he not so much as dreaming of any such thing Psal 119.70 Their heart is as fat as grease but I delight in thy law Shewing
of faith become weake in doing will soone become weary of well-doing Dead work is soone giuen over for want of this life Q. What is the Law A. The rule of all good and condemner of all evill Here alone may we try our actions how acceptable they are vnto God Isa 8.20 Q. Doth God require of man obedience thereunto A. Man was to performe it by the law of creation for God made him able to doe it and made his covenant with him for himselfe and his heires vpon the promise of life for the keeping of it and threatning death if he should breake it and sealed the same with two Sacraments The one of the tree of life the other of the knowledge of good and evill Gen. 2.9.17 Lev. 18 5. Rom. 10.5 Q. How had man this law by creation A. It was written in his heart for as he was made by it so was he governed accordingly Gen. 1.26 Let vs make man in our image c. First God slamped his law vpon him Eph. 4.24 and then left him to his ordinary providence to conforme himselfe and his actions to the will of that God who with his owne finger did write vpon the table of his heart holinesse to Iehovah The iron by the tincture of the Load-stone points to a center is drawn too and fro by it so the heart of man hauing receiued the invnction of an holy law was to be drawne from point to point as the will of God had ordered onely here is the difference that the Loadstone moues the iron-naturally but Gods law was to stirre the heart freely and as a cause by counsell and so might be opposed by mans free will hauing libertie to turne with the law or against it Oh blessed be God that in place of this principle to moue to obedience hath giuen another by whose melting commands or commanding entreaties wee thinke nothing too good too hard or deere for God If Maryes teares will wash Christs feete shee will not sticke to poure them out neither will shee thinke her hayre too good to be the to well to wipe his washen feete or any Spikenard too costly for to embalme his head Ioseph will not deny Christ his owne tombe to lie in Zacheus his wealth shall wast before he will want Christ Faith is the new principle that will take no repulse It can constraine and extort more from vs then all rackes and strapadoes allure more then all wages and prizes Doth not this Magnes as easily draw weightie iron as other Iet doth strawes What heart can resist faith Let it but make the motion and straight it obtaines what it pleaseth It stands not without doores as one sayth well like a mendicant flexanimous perswader but enters into the closets of the heart shootes the barres vnlockes the boults takes away all reluctation and opposition infuseth a pliable willingnesse and brings with it such a loue of Christ that wee are constrained to obey It makes docible the dogged nature of man and turnes a wilde and haggard disposition into a morigerous and mansuete behauiour Isa 11.6.7.8 Q. Can the naturall man performe this law A. No for it is almost wholly blotted out by sinne and as it were eaten out with the rust of corruption so that man in this estate is altogether exorbitant in his wayes and cannot so much as doe it in thought will or desire Furthermore the very Legions of darkenesse and powers of hell haue so long held possession in the strong Fort of the heart that they plead prescription scorning as the Iebusites to be elected out of their impregnable tower so that man both outwardly and inwardly is made vnable to please God Gen. 6.5 2 Tim. 2.26 Oh Lord God of heauen who shall helpe mee subdue Nebuzaradan Goliah Hollofernes my raging lusts that are too mightie for mee Surely through thee alone I shall doe valiantly and if by faith I may but once touch the hemme of my Sauiours garment I shall finde vertue enough to recover strength againe and foyle all my adversaries yea by it shall I be able to roule away the stone from the caue of Makpelah and bring out those hidden Kings that haue domineered and tyrannized over mee so long throw them downe vnder my feete trample vpon their neckes and triumph over them Q. But is there nothing of the law remaining in corrupt man A. Yes so much is left still as may witnesse man to be made for God and his worship and leaue him without all excuse in his sinne when God shall inflict hell death and damnation vpon him for the violation of his most holy law Rom. 1.20 and 2.1.14 Me thinkes as Libertines Cyrenians men of Alexandria Cilicia Asia c. Act. 6.9.10 were not able to resist the wisedome and spirit by which Steven spake so the most transcendent and sublimated wits in the world bee they never so obstinate shal not be able to gainsay the conviction of their consciences Rev. 20.12 Q. Can a man then in any proportion answere the Law A. No of himselfe as hath beene sayd he cannot for if we could see the true image of a naturall man wee should see that little light that yet remaineth in him to be resisted and contradicted Thinke of some one man compounded of all the vices of mankind and in whom all outragious sins raigne and such a one is euery man by nature a Iudas a Iulian c. Wee hate the Iewes spit at the name of Iudas raile on Pilate condemne the cruell butchers of Christ and with Hazael count them worse then dogs c. But alas we see not our selues How many that can blaspheme sweare Christ quite over curse swagger lye oppresse boyle with lust scoffe ryot liue like debauched men yea like humane beasts or rather vncleane Devils and yet will bee crying Hosanna but let them say what they will they are Pilate the Iewes and Iudas Doe not wee all cruelly vexe and wound him with our sinnes And is not euery of our sinnes as a thorne nayle and speare to him Thou that pourest downe thy drunken carowies thou giuest thy Saviour a potion of gall and while thou dispisest the meanest of his servants thou spittest on his face and whiles thou puttest on thy proud dresses and liftest vp thy vaine heart with high conceits thou settest the crowne of thornes on his head c. Thus euery man when he little thinketh it crucifies againe to himselfe the Sonne of God and makes a very mocke of him to themselues not in himselfe for he is farre enough out of their reach Alas poore man knowes not what is within him Paul hauing his eyes opened confesseth that no good did dwell in him Rom. 7.18 and that evill was ever present to doe him a mischiefe as if it watched opportunities to doe an ill turne to the spirit of grace Q. How then comes it to passe that many naturall men are so civill and honest A. God by his restraining spirit doth bridle