God another now all learned men knowe that the manner of any thing makes it not many as one cause may beget preserue be alone and with others worke by it selfe and by accident and therefore no neede to multiply the action Effectuum relationes omnes sunt ad causas suas separatas concurrentes concausas simul ac similiter agentes that is the relations and respect of all effects are to their causes whether they be separate concurring concausing or together and in like manner working if to separated causes then the effects obtain their names from the manner of the cause by which these effects exist if necessarily they come forth then of necessarie causes they are called necessarie effects And here by the way obserue that the decree of God and mans free will in his fal are rather separate then concurring causes and therefore if you please Gods decree may be called a necessarie cause of his owne effect but mans free will was another manner of cause and therfore being a contingent cause his fall was cōtingent obserue this against we come to the difficulties that arise out of Gods ordering of sin So then in separate causes if necessary then necessary effects if contingent then contingēt effects but if many causes concurre to produce one effect then this one effect can neuer be said to be contingent and necessarie for so one nature should be contradictorie to it selfe therefore if the principal cause of mans sinne be contingent as who dare denie it seeing it came from mans though free yet mutable will therefore that Gods decree should either necessitate the cause or the effect is impossible for so a contingent cause should become a necessarie cause and a necessarie effect should be the same with a contingent effect so then Gods decree though it make his owne effect necessarie yet concurring with mans fall works in sustaining ordering limiting whatsoeuer shall be done but without all violence or coaction of his nature For the third concauses which are absolute in their working and neither will nor can be frustrated alwaies produce a necessarie effect as the first cause and the second not only concurring but concausing each of them for their full power and freedome that which they work cannot but produce that which they intended therefore God the first cause concausing in mans fall his owne good pleasure and man for his freedome in the selfe same effect concausing his owne will could doe no other but produce vnto himselfe a miserable effect but vnto God who made this serue his own will a glorious consequent to manifest a greater good then otherwise the world should euer haue conceiued and therefore giue euerie effect his right in his cause but wrong no cause for the effect because that which you may charge one cause with all was proper to another Thou This word hath relation to 16. ver but to the wicked said God thou whose heart is full of hypocrisie worship vngodlinesse conuersation vnrighteous and euerie action an impudent lying before God and man Done Doing is to be limited for generally it signifies to doe well or euill but the second is meant done amisse whether in omitting true reformation or committing vile abhominations against the sacred lawes of God both are iudged of God in this place Gods law is cast at the backe and therfore all good duties omitted the contrarie performed in profanation adulterie the euerie deceit slander c. Held When it is taken for holding to worke Plowing Meditation Labouring it properly signifies plowing hence meditating and thirdly any kind of labouring the second signification is a metaphore hence Sampsons prouerbe they plowed with my heiffer the third is a Synecdoche A second head of significations is to hold from worke and then it signifies either to omit Omit Remit Cease wholly to passe it ouer or else to remit to hold backe some of the whole thirdly wholly to cease which all of them may be applyed First I omitted wholly from calling of thee to an account and therefore thou thoughtest that all reckonings were made vp betwixt thee and me Secondly I remitted thee many offences for which thou neuer was thankefull vnto me Thirdly a long time haue I ceased from my anger and therefore as in my mercies thou scantedst me as a nigardly and pinching giuer so now in thy sinnes thou hast beene exceeding liberall and large taken my hands and armes as bound vp in a cloth and cannot be pulled out to strike thee withall Tongue The word beeing giuen to reasonable creatures First signifies as dumme Thou thoughtest that I was tongue-tied alas didst thou neuer heare me in my word Secondly deafe thou thoughtest I could not here thy mouth giuen vnto euill thy tongue to forgerie deceit cursed speaking slaunder c. Thirdly blind that I had no eyes to see thy secret hypocrisie Qui tacet consentire videtur Fourthly silent as one consenting with thee Fiftly ouerseeing as one winking at thy sinnes Sixtly sparing as neuer meaning to call thee to account But there is one signification more and that is to thinke a secret and therefore O hypocrite it might be that God all this time was thinking a secret against thee To hold the tongue is put for silence which is a Metanomy of the cause for the effect now the Lord can properly be said neither to hold the tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or keepe silence therefore a third thing is meant by a metaphor drawne from men keeping silence to wit clemency gentlenes patience forbearing long suffering bountifulnesse and a large time to repent The iustice of God as it burnes more remissely against sinne is called anger as more sharpely wrath in sentencing iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is mercie in executing reuenge now in all these God vseth mercie which is a compassion toward his creature offending and this is double either gentlenesse or bountifulnes gentlenesse gentlenesse whereby in his iustice hee remembreth mercy and this appeares in his patience patience and longanimitie patience whereby he most gently suffereth sinners deferreth his punishment longanimitie whereby he expecteth long time repentance longanimity his bountifulnesse bountifulnes whereby he is rich in goodnes powring forth his good gifts vpon his sinful creatures notwithstanding their sinnes and in all these appeares this which the Prophet hath said I held my tongue III. Part. The explication of wickedmens conceits Thoughtest 1. 1. Consent It signifies to consent vnto a thing and that is nothing els but the fitting of natures together either in their causes as like causes will haue like effects and so on the contrarie like effects like causes or of subiects with their adiuncts as this is a fit subiect for such a qualitie or this is a qualitie for such a subiect Let vs then applie thou thoughtest that is consentedst but alas how fitly doth Gods silence and their thoughts agree fire
vpon him Where by the way he shal take notice of his holinesse whereby he is so pure a God from all sinne that he cannot away with it so likewise of his iustice whereby he is so exactly iust in himselfe that he cannot but execute iustice remuneratiue and rewarding for weldoing and inflict punishment or iustice vindicatiue for euill doing yet least he should complaine that summum ius is summa iniuria hee shall see that which Aristotle called the moderator of iustice to witte equitie remitting of the full extent of iustice for if the Lord had dealt so with man he should neuer had his hand off him for either should his iustice haue burnt more remissely against sinne which is called anger or more sharpely which is called wrath or fully executed which is called reuenge for as sinnes be inaequalia so should the punishment haue beene in all these Now because his iustice may admit of these degrees ratione obiecti you shall see the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing in mercy whereby he vseth compassion toward his creatures offending First his gentlenesse whereby in his iustice he remembreth mercy patience whereby he most gently suffereth sinners and deferreth their punishment longanimity whereby a long time he expecteth their repentance lastly bountifulnes whereby he being rich in goodnesse powreth forth his good gifts vpon them notwithstanding their sinnes And this they may obserue by the way in Gods setting of fin in order The infliction of the punishment followes by the causes They may assure thēselues that euery one that had their hand in sinne as the authors of it shall be punished most seuerely Neither shall the instrument escape the deuill shall haue his head crushed and all his deuises brought to naught hee shall be hardened in his sinne that he cannot repent and finde mercie and lastly he shall be vtterly banished from heauen into the elements which are reserued 2. Pet. 3.7 vnto fire against the day of condemnation and of the destruction of them and all vngodly men The serpent shall not go without his iudgment a curse shall bee vpon him aboue all the beasts of the field enmity betwixt him and the woman and sensible feeling of paine in creeping on his belly and eating the dust of the earth The woman beside her common miserie with man shee shall be in subiection to her husband full of griefes in her conception going with child and trauaile But for the man his punishment shall in speciall manner bee ordered wherein all his progenie may take notice of it his punishment shall bee with sinne and death sinne originall the exorbitation of the whole man both inward in himselfe and outward in the gouernement of the creature Hence plainely appeares that mans wit and will are set the wrong way their faces cleane turned from God and therefore no free will to doe any good that may please God but vnderstanding and will enough to do euill and that continually Againe in the necke of this followeth actuall sinne as the streame from the fountaine the branches from the root and this is a continuall iarring of man vpon outward obiects for originall sinne hauing turned all the wrong way it is necessarie that as often as any wheele in man mooueth it should meete a crosse with euery good thing and therefore iarre vpon him yet God limits this iarring that it can goe no further then he shall direct it to wit vnto his owne glorie and some particular good end in his Church This sin receiues degrees indeede the other is equall in all because the same measure metes it out vnto all but this is a greater or lesser sinne in respect of whom or against whom it is committed likewise in respect of the matter and manner of working it whether it be done of knowledge or ignorance of infirmitis or stubbornnesse or with an high mind and all these stand vpon two heads sinnes of commission in doing that euil we should not do and of omission the not doing of good that should bee done And all this will the Lord doe in setting in order which shall be a iust punishment vpon all malefactors The rest of Gods methode is more fearefull and better felt of man that is death the method wherof consists in the beginning and ending of it wherein shall be a continuall losse of life and subiection to the miserie thereof which shal make vs worse then if we had neuer beene This death brancheth it selfe into two parts the first and the second death the first death is a subiection to the miserie of this world the inchoation and beginning whereof is the miserie which comes by the losse of the good things of the bodie as of health whence commeth sickenesse deformitie sence of nakednesse wearines and subiection to dangers Secondly subiection to the miserie which comes by the losse of externall things as of friendship honour rule and dominion ouer the creatures of things necessarie for this life as meat drinke apparell c. now the perfection of this death is the going of the spirits out of the bodie whereby the soule departeth from the bodie and the bodie afterward is resolued into the elements especially the earth which did beare the greatest part in his making The second death hath this order first it subiects a man to the miseries of the world to come the beginnings whereof are in this life the forerunners of the extremitie of woe that are to come in the next world the forerunners are emptinesse of mind in regard of all good ignorance of God terror of conscience fleeing and hiding himselfe from the presence of God or else a deepe securitie and senslesnesse of miserie despaire and a fearefull expectation of iudgement the perfection and consummation whereof shall be an eiection from the face of God and iniection of the soule immediately after the first death into hell a reseruation of the bodie in the graue as in a dungeon against the day of iudgement when after the resurrection both soule and body shall be cast into the same place which is prepared of God for the eternall punishment of the wicked both angels and men where is nothing but weeping wailing and gnashing of teeth there shall be found no Limbus puerorum or purgatory but either heauen or hell must be their resting place Neither will the Lord breake his methode or leaue them any cauil for some defect with what reason can the Lord so deale with men seeing all that wee haue heard is concerning Adam must the children smarte for the fathers sinne I hope that God is more iust Well consider that the Lord will not leaue this without his order for all the posteritie proceeding from Adam and Euah by ordinarie propagation as they should haue had happinesse if they had stood Propagation of sinne so are they obnoxious to all these miseries hefalling And this is done iustly by all kind of lawes first of nations for Adam was a prince of all
though by their fall they became miferable and so might haue receiued mercie yet because they sinned against the holy Ghost their sinne was vnpardonable and vncapable of mercie Leaue we the Angels and come to men where more especiall communication is to be obserued from the diuine wisedome of God First Men set forth goodnes 〈◊〉 and mercy God did communicate with them infinite goodnes but it must be receiued by a rule of iustice Doe this and thou shalt liue and also a commination of the losse of it But if thou doe not thou shalt die the death here no man communicated with God in obseruing of the Law and therefore could there not be found in man any rewarding iustice as was found in the good Angels so that man was now for euer put out of the possession of happinesse by the Law of God and if euer he receiue this happinesse againe it must be by mercie O therefore for the loue of God you Papists consider this one thing That man is not now to be saued as the Angels are in heauen and therefore denie all your workes if it were for no more then Adams sinne for now will he haue it vnder the condition of mercie Man then hauing put himselfe out of Gods fauour and not by a sinne against the holy ghost may be receiued vnto mercie So here is a fit subiect for God to shew his goodnesse iustice and mercie and where he had decreed the manifestation of his mercie it shall appeare when he hath sent his Sonne gathered his Church and ingrafted euery faithfull soule into the mysticall bodie of this Sauiour Againe where he hath decreed the manifestation of his iustice it shall appeare in all those that are passed ouer of Christ and haue not his blood sprinkled vpon them This shall make all spirituall Egypt euen at the midnight of their miserie to crie out most lamentably but Israel shall then receiue the best Iewels costly attire and euery pretious thing that heart can wish I should follow Arminius in the rest but because I heare some other are about it that are worthie men I breake off for I confesse that I was drawne vnto it by considering how many runne after Arminius If the learned of the Land shall approoue this which I haue done and no others shall haue taken it in hand I will be readie to stand at their command to proceede in the rest And I can not but breake out to blesse and praise God that hath lately raised vp such worthie Bishops the true Defenders of the Orthodoxall truth and resolute enemies to all that oppose it I am at their command to stay or goe forward and if I haue slipped in any thing for I confesse my ignorance may soone draw me into error and error may plunge me in heresie it selfe I am willing to heare any and yeild presently but I hope it is the truth and then it will stand We haue great cause to bewaile the miseries of these wretched times in which Atheisme clouds of heresie worldly policie fasly so called beeing indeede little better then plaine villenie and temporizing haue like a canker fretted out the very heart of pietie they are but a few which seeke to search out the certaintie in matters of Religion or which care to haue established hearts and know precisely which is the true God Baal or the Lord. We had rather halt betweene two opinions that so we may be for all times then vndergoe the labour of gayning aduised resolution Some slippe into Poperie beeing lead captiue God in iustice sending them strong delusions by those false brethren which are priuily crept into euery corner through the remissenes of these euill times Others runne headlong to prophannesse and that which is of all other the worst luke-warmenes This brings in want of loue to the truth and want of this heresie so that we may well say except the Lord of hosts had reserued vnto vs euen a small remnant culling out as it were one of a citie and two of a Tribe as the shepheard taketh out of the mouth of a lyon two legges or a peece of an eare according to the election of grace we should long ere this haue beene as Sodome and like vnto Gomorrha we had bin as it is said of a cursed tongue a very world of wickednes And surely except the good Gouernours and Shepheards of our Land be vigilant and carefull we shall not so much haue the sheepe in the mouth of the lyon as the Shepheards themselues and then woe be to the flocke It is reported that Beza conferring with Arminius and seeing in his young yeares such ripenesse of wit brake out into these words Goe thy way for I am fully perswaded that thou wilt either prooue an excellent instrument of Gods Church or a most pestilent heretike which prophesie we see now come to passe God deliuer our Shepheards out of his mouth and establish them in soundnesse of doctrine that so the silly sheepe may not be deuoured by their owne Pastors Propositions 1 Gods will his glorie 2 His glorie is his goodnesse 3 His goodnesse is all his attributes 4 His attributes are his vertues 5 His vertues are intellectuall and morall 6 His morall vertues are his iustice and mercie 7 All these he wills absolutely 8 That which he wills he can doe 9 That which he can doe and wills that he decrees 10 That which he decrees is done by counsell 11 That which is done by counsell is wisely done 12 That which is wisely done is for some good ende 13 That which is for some good ende hath all good meanes 14 Creation is a good meanes of Gods ende 15 The world is made for Gods ende 16 Men and Angels are made for this ende 17 Angels shew forth his goodnesse and iustice 18 Men shew forth goodnesse iustice and mercie 19 Christ is a meanes to declare Gods mercie 20 Men onely receiue mercie from Christ 21 All out of Christ are iustly condemned 22 A iust condemnation is for sinne 23 All this God hath done 24 That which he hath done he could doe 25 From both these he decreed 26 That which he decreed he purposed 27 That which he purposed respected his glorie 28 His glorie was agreeable to his wisdome 29 That which agreed with his wisdome was good 30 That which was good he absolutely willed therefore he absolutely willed all these things Obserue that the end confists not in vse but in his goodnesse and fitnesse for vse the ende of an house is not habitation for that is after the house is made now the ende is before the making of the house and therefore that a house should be good fit for habitation that is the ende though the house it selfe were neuer inhabited The world was made for man yea and that before man was existent yet that goodnesse and fitnesse which respected man was put into the creature and should be brought forth after the creation of man
Conscientia in effectu affectu â—uâ—nâ—u vel pro effectu praeterito vel pro affectu presente vel pro eueÌ„tu futuro for the fact past that is either in regard of God or man of man it either absolues or coÌ„demns in regard of god a witnes either to excuse or accuse for the affection that followes vpon this it is either ioy or sorrow ioy vpon absoluing and excusing sorrowe vpon accusing condemning and for the future euent it is either the expectation of reward or the feare of punishment That this may a litle the better appeare let vs see how the coÌ„science is locked or vnlocked this eye is alwaies as a booke that is both clasped and open at the same time or els wholly clasped and locked vp The claspes that doe all this are in number three goodnes Claspes of conscience 1. Goodnesse sinne and punishment Goodnesse clasps vp the accusation of the conscience but alwaies leaues open the conscience for excusation therefore a good conscience will open for no accusation nor shut for any vaine excusations Secondly 2. Sinne. sinne is either the clasper and vnclasper together or the clasper alone the clasper and vnclasper by excusation or accusation as in our first parents it is said when they had sinned their eyes were opened not that they were blind before but that now the eye had lost the power of excusing and therefore in that was shut vp and blinded but was altogether vnlocked for accusation and condemning of themselues yet by reason of custome and long continuance in sinne that verie selfe same thing which opened the eies of our first parents hath wholly seared vp the eyes of some that their consciences neither accuse nor excuse except you will say they falsly excuse when they make vs cry peace peace and all is well with vs. Now this for the most part is the claspe of mens consciences so that except God bring iudgement the conscience will neuer be awaked from his securitie 3. Punishment Therefore the third claspe of the conscience is punishment this holds most surely in excusation in so much that none can either vnclaspe it or by any meanes be able to mitigate the strait holding of punishment from all comfort so that neither angels nor men nor any other creature can giue a dramme of comfort but for the vnclasping of the conscience it wil do it most forcibly and exceedes all other meanes and therefore is to bee vnderstood in this place Hence ariseth a fourefold distinction of conscience the first that is at peace with it selfe Conscience quiet but not good quiet nor good but not with God and that is the conscience that is wholly locked vp the second that is neither at peace with God nor it selfe and that is the conscience vnder the horror of the punishment of sinne good not quiet the third conscience which is not at peace with it selfe but with God and that conscience hath two claspes in it goodnesse and sinne goodnes from God sin from it selfe good and quiet The fourth that hath peace with God and with it selfe and this is a conscience that feeles a claspe of Gods mercie to bind vp the broken heart and make it breake forth with ioy and gladnesse So that now if we looke into the world wee shall find that euerie man is either a Prince or a peasant either the basest among the sonnes of men and most ignoble or els couragious as a lyon and stout hearted as a gyant If a man were as poore as Lazarus and as naked as Iob yet if he bad a good conscience he would be higher then Princes and scorn to yeild a foote for the proudest but on the contrarie if hee were as stout as Alexander as merry as Belshazzar as wise as Ahithophel as proud as Hammon and as rich as Nabal yet hauing an euill conscience he would tremble with Alexander for the touch of an ague quiuer with Belshazzar for the appearance of a finger hang himselfe with Ahitophel for that his counsell was brought to nought mourne with Hammon vpon his bed for the losse of his honour or his heart would die within him as it did within Nabal for the losse of a field or in a word hee would tremble at a very leafe and therefore fearfull shall bee the estate of these men when the Lord shall thus vnlocke their consciences as he hath promised he will doe in this place Now this vnlocking is threefold Keyes to vnlock conscience 1. Amazement First by a generall amazement when a man is suddenly stricken but he knowes no particular cause as Belshazzar was in the 5. of Dan. the writing on the wall vnclasped his conscience by a sudden amazement Secondly 2. Particular knowledge by a particular knowledge of the sinne that they haue commited as it was with Indas who said Phaue sinned in betraying inocent blood this did strike so deepely into his conscience that be departed and hanged himselfe and for verie greife the rimme of his bellie rent in peices Thirdly and lastly 3. Gods departure by a most lamentable farwel in hell when the Lord shall say O my creature I made thee glorious but thou hast spoyled all thy glorie and lost my fauour farewell my creature I the fountaine of liuing water I the liuing God I thy life and length of dayes thy verie breath must leaue thee and come vnto thee as a consuming fire as a roaring lyon heape vpon thee all torments in bodie and soule Again thou shalt say Farewell creator farwell louing wife farewell my children and all my freinds farewell my pleasures prosits and all my worldly lusts Alas will none of you pitie mee wilt thou O Lord looke on and take no compassion and will you my freinds if with me curse me and cry A vengence on me will you thus reward my loue vpon earth If in heauen will you crie with father Abraham Remember that you had your pleasure when many a Saint starued at your doore and therefore iustly art thou tormented and we most mercifully rewarded you did vs much hurt in your pretended loue and blessed be God you preuailed not in your will Alas is it so why then O worme of conscience doe thy worst burne fire that can not be quenched I gnash with my teeth to see the prosperity of my freinds blaspheme God with the rest of my freinds here in hel not as sinning for that we did in brauery vpon earth to teare God in peices was our credit but now we together see all to be our punishments and we can take no sweet solace in our companie as we did vpon earth Thus the wicked goe downe to hell to see their sinnes set in order before their consciences to their euerlasting shame and confusion that could not see it vpon earth the deuill hath lead them into the mids of hel as the Prophet the Aramits that came to take him into the mids
of Samaria whose eyes were opened to let them then see how they were in the midds of their enimies that meant to doe a mischiefe vnto Gods messenger so the deuill hath lead these men blindfoulded into the midds of hell and there the Lord hath opened their eyes to let them see what they haue done against himselfe and all his Saints The summe then of the words is thus much A briefe recapitâ—â—ation these things that is these sinnes before mentioned done that is committed and I held my tongue that is was mercifull in sparing and thou thoughtest that is framed me and my silence to thy owne conceit and liking like thee that is of the same mind nay more then that one altogether like thee and that which is most shamefull should neuer alter my mind toward thee but I wil reproue thee that is most certainly I will plague thee and set them that is sinne shall be brought vnto his own place In order that is make the booke of conscience most euident that thou may read in it distinctly without all confusion and haue it so fixed before thine eyes that I will keep thee to thy reading though thou would faine turne thine eyes another way Before thee that is in the eyes of thy conscience which shall be so vnlocked that it shall be impossible for thee euer to get them shut againe And thus much of the words CHAP. III. Concerning the disposition and reasons NOw I come vnto the reasons contained in the words The logicall analysis and as I goe along with them I shall raise my doctrines and my vses which after resolution is our imitation of Gods worke And therefore I first enter the consideration of the disposition of the words secondly of the simple inuention the first shewes how reasons are ioyned together the second what they are asunder For the first the bond that tyes them is twofold generall or speciall the generall bond is in this word but all that goes before it is called the antecedent all that followes the consequent The nature of the bond is to set apart such things as doe not disagree in themselues but in respect of some third thing vnto which they cannot both bee giuen and this alone makes them disagree So in this place the antecedent which containes the mercie of God and the consequent which containes Gods iustice do agree in themselues for mercie and iustice kisse each other and therefore the hypocrite hath set them at variance that God must no longer bee mercifull but iust in punishing him Partiuâ—◠〈◊〉 partium discreâ—es Therefore in this bond are two things to be iudged first the truth of both parts secondly the distinction or disagreement Truth is required on both sides for falsifie the one side and the other will not stand good because both of them make but vp one ioynt truth from whence these obseruations are truely gathered Obser 1. First that that God is equally iust and mercifull hee that will haue his mercy must be sure that he falsifie not his iustice for a breach of the one makes a breach of them both Reason 1. Because they are equall in God for they are indeed his verie beeing Hence ariseth an impossibilitie in God to forgiue an offence against his iustice by his mercy vntill a satisfaction of his iustice be made for the Lord cannot denie himselfe indeed men may passe by offences committed against them without satisfaction because their iustice is not their being but a qualitie in it and therefore the iniurie is lesse but in nature we see that whatsoeuer makes against the beeing of it cannot be indured or any peace made with it and therfore sinne beeing against the very beeing of God God can make no peace with man vntill reconciliation bee made by Christ that hath giuen a ful satisfaction to Gods iustice for the sinnes of his children Reas 2. Is the manifestation of his glorie God will equally haue the glorie of them both wicked men should neuer glorifie God except it were for his iustice Indeede we graunt that in regard of man there is an inequalitie for God may be said to be more mercifull vnto them that are saued then iust to them that are condemned for of condemnation the iust cause is in man but of saluation it is wholly from grace yet in himselfe they are both equall and also by them he is equally glorified seeing that nothing in God can receiue augmentation or diminution Reas 3. Is to leaue man without all excuse for he shal haue no cause to complaine of his iustice aboue his mercy but shall confesse that the Lord is equall in all his doings Vse 1. For confutation of errour 1. If God be equal in iustice and mercie then no mercy to bee expected but that which will stand with the iustice of God therefore mercie in Christ must stand with the iustice of God and Christ must bring in mercy by perfect fulfilling of the law Christ is the cause of life and saluation In Adam dying to die was necessarie vpon the transgression els peraduenture we shall die had been true therefore die we must either in Christ or in our selues if in Christ then by his death we are freed from that sentence of the lawe In the day that thou eatest thereof thou shalt die the death being dead in Christ we are iustified from the sentence of condemnation But yet there is an other more effentiall part of the lawe Passiue obedience might free from death but actine brings life and that is doe this and thou shalt liue and God may as well free vs from death without dying as bring vs to life without doing We grant then that the passiue obedience of Christ hath taken away death and this is legally done on Christs part but most mercifully in regard of vs if then no more but this righteousnesse were imputed it would prooue of workes in regard of Christ though of grace in regard of vs. So then this mercie of our deliuerance from death is equall with Gods iustice Here is dying in stead of dying and so that part of the law that is sinne and die is repaired and fully answered but as yet all righteousnesse is not fulfilled for I am sure that this is a righteousnesse of the lawe as well as the other doe this and thou shalt liue and if this bee not done then Christ hath not fulfilled the speciall part of the righteousnes of the law for vs To doe and liue was our debt vnto God and therefore Christ our suretie must fulfill it for vs. And this wil prooue a wonderfull mercy to miserable man that hath Christ to pay his debts and bestowe the whole purchase of life and saluation vpon him It is a false dreame to think that non peccator and iustus a iust man and no sinner are equipollent tearmes For non peccator is a contradiction to peccator but iustus is an opposite habite and in act an
my selfe in this point for we can not giue too much to Christ and surely we haue giuen no more then the iustice of God required And here by the way I would haue a common speech amended That one droppe of blood was sufficient for the whole world Alas then why did God in iustice draw from Christ more then neede My doctrine is most firme and sure that God is equall in iustice and mercie see but the proportion man finite sinned finitely but finite sinnes beeing against infinite God did violate infinite iustice and so an infinite violation Christ as man suffered finitely but finite passions were from a Mediator that is infinite and so were of an infinite merit finite sinnes finite passions infinite iustice infinite merits 2. Vse is to reprehend the fond dreames of the world that when the Minister inquires how they meane to be saued they will answer by their good meanings Why but is not God offended by your sinnes Yes but he will haue mercie for he is a good God and meanes to damne none Alas these damne themselues while they thus damne Gods iustice for to tell them of Christ to make iustice and mercie meete is but to tell them an idle tale and therefore they will haue all by their good meanings and Gods mercies but except their meanings will answer Gods iustice they are sure to goe to hell for all this vaine perswasion of mercie 3. Vse correction of a secret fault in Gods Israel that presume too much of Gods mercie and are ouer much indulgent to themselues Gal. 4. He is an enemie that telleth vs an vntoothsome truth much lingring and listening after the voice of the charmer stoppes the eare and flatterie neuer wants welcome while selfe-loue is at home this hath more of the serpent to beguile then we to beware It is not the Temple of the Lord for the Lord is iust in the middest of it Zeph. 3. it is not we are his people or any vaine title that can make vp the breaches betwixt God and our soules the iustice of God is no trifling matter his eyes cannot be bleered with our small gifts nothing can doe it but the pretious blood of Christ Iesus which is God and man that so both God and man might be brought together therefore be sure that as the Lord will doe no iniquitie so he wil haue vs to doe no iniquitie If we commit our sinnes in the night or vnder any pretence or false couerings be sure the Lord will bring his iudgement to light euery morning and therefore let vs be ashamed of sinning 2. Generall vse is instruction branched into two specialls First an admonition to the wicked that they looke vnto themselues for Gods much silence and their many sinnes will fill vp a great measure of wrath which the Lord in his iustice must needes powre vpon them The second speciall vse is a direction of a Christian to carrie himselfe before God as a sonne and a seruant because God is equally a father and a master a father of compassion but a master that will haue his owne Therefore let God haue the feare and the honour both of his iustice and mercie 3. Generall vse is consolation which hath two branches First in aduersitie Is God equall in iustice and mercie then fret not at the prosperitie of the wicked or be cast downe for the aduersitie that they bring vpon thee for God is iust therefore will hee reuenge thy cause and bring all the wicked to nought Secondly in prosperitie take heed of pride for as I am 1.9 10. counselleth that the poore brother of low degree must reioyce that hee is exalted so likewise the rich brother which is exalted in this that he is made lowe as well by Gods iustice as exalted by his mercie otherwise shall he perish as the grasse flower of the field so that the best consolation in prosperitie is humilitie because thereby our hearts are kept from for getting Gods iustice and making him all mercy Observ 2. It is most certaine that the Lord will reprooue sin Gods nature for it is a necessarie truth I am silent but most surely I wil reprooue Reasons First Gods nature which is truth it selfe and therefore shall God say and not doe assuredly the one shal prooue as good as the other looke then to thy selfe that sinnest securely Secondly the nature of sinne Nature of sin which cannot be without punishment Good of church and common-wealth for the soule that sinnes shall die Thirdly the good of the Church and common wealth which could not stand without Gods reproouing for except God did cut off and restraine offenders by his iustice we should haue men liue together worse then bruit beasts lyons wolues and tygers And in the Church they would become deuills incarnate to make hauocke of Gods people if God had not mette with Hammon what had become of poore Mordecay and of all Israel Vse 1. for reprehension 1. Confutation of the wicked which say Tush God sees not he cares not for our doings he is silent and therefore like vs all things goe alike we suffer no change all is peace let the minister threaten what he will But be you sure that thus forget God that he will reprooue and teare you in peices that others may consider it and be afraid The 2. vse is correction of Gods children that they dally not with the least sinne neither put off their repentance for an houre for be sure that the Lord will reprooue and that suddenly this then must make vs looke for our masters comming Vse 2. for instruction First it is an admonition to the wicked that they breake off their sinnefull wayes against the Lord for as fure as they liue the Lord is comming with his angels in a flaming fire to render vengeance to all that know not God nor obey the Gospel of our Lord Iesus 2. Thess 1.8 if want of obedience will doe this what shall become of their rebellions for the former they shall be punished from the presence of God the holy angels and all Saints with sire that cannot be extinguished therefore this added shall kindle a fire to burne to the very bottome of hell Secondly a direction to Gods children that they alwaies prepare for the comming of the Iudge to iudgement Vse 3. for consolation First to all that are afflicted that the Lord will not forget their troubles and let their enemies goe vnreprooued Secondly to all that are at ease in Sion and yet can mourne for the afflictions of Ioseph a sure testimonie of their consolation with Ioseph when the King of Kings shall come to loose him and reprooue euen kings for his sake Touch not mine Anointed nor doe my Prophets no harme Therefore as they haue bin touched and harmed so God will touch the wicked and vexe them in his sore displeasure Observ 3. from the distinction of the parts The Lord hath the daies of his visitations there
saluation then wicked men in all their craftie fetches to plant themselues while the Lords silence is vpon them for affliction lets a man see at the first the worst conclusion that shall befall him in the profession of his God and therefore beeing best knowne he may assure himselfe that all other consequences shall be ioyfull and exceeding comfortable It shall not be so with the wicked for they make the best conclusions first and therefore blind their eyes that they cannot behold how they runne to fearfull woes and sudden destruction now followes the conclusions of a part of the argument to wit Gods silence alone Obser 4. This bond therefore lets vs see a fourth collection to wit that wicked men sucke poyson out of euery word of God his verie silence and mercie which ought to haue a sweete rellish vnto their soules shall by the corruption of their natures become the baine of the body and soule If God be but silent then will they be filled with wicked thoughts of God himselfe Reas 1. The corruption of nature From corrup nature which turnes all into it selfe A corrupt stomacke makes all meats rellish of his qualitie it turnes sweete into sowre pleasant into as bitter as gall so the heart of a wicked man makes silence sinne iudgement blasphemie loue hatred peace warre and the feares of hel the thoughts of pleasure Corpus tabedâ—â— quo plus nutrias eo magis laedas A naughty temperature the more it is fedde with good nourishments the worse it becomes so an ill tempered soule with the vntempered mortar of sinne becomes worse for the mercies of God and such excellent foode is turned into a most dangerous nourisher of the very canker and gangrene of bodie and soule Reas 2. Ill digestion either of mercie or iudgement From the ill digestion of the soule That which lies raw in the stomack and so consequently spoyled in the first concoction can neuer be mended againe in the liuer or in the assimulation of the parts where euery thing drawes and sucks for his own vse So all the mercies and iudgments of God lie raw at the heart of a wicked man and there are spoiled so that no good blood can be dispersed through bodie soule to make the sanguine complexion of a Christian neither shall you see any member to gather strength but rather to pine away euen as men doe that labour of consumptions Good things without Gods blessing heauie curses when they are fedde with the best nourishments when wee may see a poore beggers boy that fares hardly euen with such diet as would make a man melancholick to looke on it yet he is fresh and well liking so Christians which are of the blood royall are like Daniel which was better liking feeding on the pulse then when he had his diet off the Kings table So these vnder affliction profit more then all the wicked doe in their prosperitie Lazarus is better in soule though he cannot obtaine the crummes that the rich mans dogges might be welcom vnto then the rich-man that fared daintily euery day and yet pined in his soule The woman of Canaan for all her strange repulses first no answer 2. the disciples speaking against her 3. Christ giuing her a cold answer I am not come but to the lost sheep of the house of Israel 4. an vtter distast of her kindred it is not meete to take the childrens bread and cast it vnto dogges such a one art thou because a Canaanitish woman and no Israelite well for all this cold comfort shee will haue her soule fedde or shee will neuer giue ouer True Lord I am neither sonne nor seruant to sit at thy table yet seeing it hath pleased thee to style me a dogge I pray thee let me at thy table be but as one of thy whelps to gather but the crummes that fall from thee or thy children yea or thy seruants and that shall suffice my hungrie soule This woman by this meanes was fedde better then any Israelite euen by the very testimonie of Christ himselfe I haue not found such faith in Israel ah woman great is thy faith go in peace and let all be according to thy desire 3. A wicked mâ—n makes no vse 〈◊〉 Gods mercy Reas Is that which followes a bad concoction and that is ill distribution whereby all the vitall parts waxe weake and the spirits decay and so consequently sence and motion lie dead in the bodie he is not able to mooue vp and downe to performe the duties of his calling his hands which are the keepers of his house begin to tremble with the palsie his limmes and legs which were the strong men bow themselues his senses decay his eies waxe darke that looke out by the windowes his ears with all the daughters of singing are abused his tast is gone he is like old Barsillai that is not fit to set at the kings table in a word his senses shall be so decayed that nature shall not bee able to bind them vp in the night time to refresh him with comfortable sleepe but he shall be awake before the bird sing in the morning and shall be so out of heart with the disquietnes of the night that the bird shall be no means to lull him asleep but he shall rise at the voyce of the bird Euen so is it with wicked men they make no good distribution of Gods mercies iudgements in their liues and therefore no maruell if their life languish if their spirits to good actions bee cold and frozen with the dreggs of impietie and can no wayes be dissolued for mooue they cannot or bestirre themselues that so heate might be gotten into them to dissolue the frosts of their soules and expell the abundance of vapours that arise out of the sinke of sinne wherby they are choaked neither can they be chafed for they haue vtterly lost all sense and feeling Let the grace of God shine neuer so clearely yet they haue no eyes to seee withall let God thunder from heauen and they are so hard asleep that they cannot heare it let God threaten them and they haue yet no touch of their conscience let God promise them mercie and they cannot tast it let him offer them some of the flowers of his garden yet they cannot smell them And thus it comes to passe that as euery thing worke together for the good of Gods children so euery thing workes together for the destruction of the wicked Vse 1. reprehension First confutation of the wickeÌ„d that bragge and boast of their prosperitie Alas what cause haue they to reioyce in that they poyson themselues There is a kind of poyson that will make men die laughing surely so is it with the wicked they are fed fat for the day of slaughter and yet they perceiue not how fast they run to the slaughter house Secondly correction of the godly that are discontented with affliction would they haue the estate of a
conceiue of God nor in life worship him as he ought to be conceiued of and worshipped and therefore Psal 96.4 all the gods of the Gentiles are called Idols Now the heart of man turnes the true God into an Idol by three thoughts 1. That God is not present in all places Psal 10.11 Tush God shall not see Isa 29.15 2. That there is no prouidence of God whereby he obserueth ruleth gouerneth and ordereth all things on earth in particular Psal 10.11 God hideth his face Zeph. 1.12 â— That there is no iustice in God as when men thinke that although they sinne yet God will not punish them Deut. 29.19 Psal 10.3 The wicked man blesseth himselfe in the desire of his heart The second way whereby a man in thought denieth God is by placing some thing in the roome of the true God Phil. 2. whose God is their bellie and riches are the couetous mans idol Col. 3.5 Ephes 5.5 Quest How can this be Ans Looke what soeuer a man thinkes to be the best thing in the world for him besides God that is his god thus riches and pleasures are called the gods of men because they set theiâ— hearts vpon them and take them for the best things in the world for after affection follows opinion And the fruit of this thought thus lead by affection is Atheisme wherby we sundrie waies deny God in practise in iudgement in practise many are infected with this sinne first hypocrites which giue their lips and bodies to God but hold backe their hearts secondly Epicures whereby men giue themselues to pleasures in eating drinking playing as though they were made for nothing els these do not eate that they may liue but liue that they may eate thirdly witches who either by tradition or expresse compact worship the deuill to these also belong those that seeke vnto witches â—s Saul c. Atheisme in iudgment hath three degrees first to conceiue otherwise of God then he hath reuealed himselfe in his word To this head first Turkes belong who though they hold Christ more famous then any Prophet yet will not haue him God and therefore worship God out of the Trinitie and so worship an Idol Secondly of the Iewe who though he acknowledge the true God yet he neither acknowledgeth nor worships him in Christ and therefore worships an idol for Ioh. 4.23 and 24. Christ saith that the Samaritans they worship they know not what Thirdly of the Papist whose religion in substance and scope is meere Atheisme for in word they acknowledge the true God the Trinitie the personall vnion of both Christs natures yet if we regard their manner of worshipping it is coloured and close Atheisme As appeares by these two reasons First the god that they worship is no true God for the true God is infinite in iustice and in mercie but according to their doctrine he is not so because for the iustice of God they hold that the satisfaction of sinneful men are sufficient to satisfie the iustice of God and for his mercie they make that imperfect in that they make a supply to Gods mercie by mans merit for if Gods mercie be not euerie way mercie it is no mercie for grace must euerie way be grace els it is no way grace Second reason the Church of the Papists is a false Church first in that they rob Christ of his manhood by teaching that he is not in heauen locally but in all places where the masse is offered Secondly they disgrace him in his offices in his kingly office in that they place the Pope aboue him his deputie in his presence whereas we know that all commission stayes in the presence of the King secondly in that they ascribe this vnto the Pope that his lawes bind conscience which is as much to take the crowne off Christs head and giue it to the Pope For his Priestly office which consists in satisfaction and intercession they likewise abuse Christ 1. of his satisfaction because they ioyne with it the satisfaction of men in the worke of redemption 2. of his intercession in that they ioyne the virgine Marie an intercessor for them in heauen thus they degradâ— him of his offices and so make him no Christ Now if they denie Christ then the faith 1. Ioh. 2.23 and that religion that denies the faith is no true religion but Atheisme in iudgement The second degree of Atheisme in iudgement is when men place some creature in the roome of the true God Thus the Gentiles worshipped the Sunne Moone and starres in the roome of the true God The third degree in iudgement is when a man holds and professeth no God at all the highest and most notorious degree of all These are not worthie the common breath of men For if a man that saies a lawfull Prince is no Prince must die for it much more is he worthie of death that holds God to be no God Now by the way let euery one of vs examine our selues whether we haue any of these thoughts and imaginations Euery one will say I neuer discerned any such thoughts in my self but alas soone may we deceiue our selues for there is in all of vs first a single thought when a man simply thinkes this or that secondly a double and reflecting thought when a man iudgeth and discernes what he thinks the first belongs to the minde the second to the conscience which is corrupted since Adams fall and therefore can not tell certenly but may be deceiued For the examination of our selues we must proceede by certaine tokens and signes whereby we may discerne this thought in vs Psal 14.3 notes 1. a disordered life 2. not to call vpon Gods name 3. contemning those that put their trust in God If we examine our selues by these three we shall find that this thought raignes among vs. For first we heare the word often but we are not amended and reformed by it I appeale to mens consciences Secondly men goe on in their calling but neuer call vpon God or if they doe it is but for forme and fashion in a few words at ordinarie times but who cries with a hunger after Gods graces or for a supplie of their wants Thirdly no loue of them that trust in God but their profession is hated and contemned Againe whosoeuer denies the presence of God it is a token he holds there is no God In the presence of men we will not offend men but in the presence of God we offend God Againe what is the cause that men vse all vnlawfull meanes to get riches but onely because they denie Gods prouidence Againe euery man reasons thus Though I goe on in my sinnes yet God is mercifull hereby Gods iustice is denied and so no God for the true God is as well a God of iustice as of mercie Here then we see what notorious sinners we are though we had no outward sinnes Eccles. 10.20 If a man curse the King in his priuie chamber the foules shall deuoure
societie and fellowship with the deuill and his angels which stands in this that a man by nature beares the image of Sathan and performes homage vnto him in the practise of all sin 3. all manner of calamities in this life sickenes of body damages and losses in name in goods and in friends 4. the horror of a guiltie conscience which is euen a beginning of hell fire for first it is a mans accuser accusing him for his sinnes 2. his iudge in the roome of God giuing sentence against him in his life 3. the hangman because it condemneth eternanally 4. the second death which is an apprehension of the wrath of God eternally in bodie and soule 3. Of our particular temptations wherewith Sathan daily assaults vs 1. Pet. 5.8 If enemies should inuade the land we would consider what place of the land is weakest and lay all hold to that so Sathan labouring against vs daily wee must examine what is the weakest part of our hearts and by what sinne he is most able to make breach into them and then by Gods grace we shall vse some strength against them 4. Consideration of our particular ends Exod. 32.29 1. the time of our end that is most vncertaine 2. the place likewise vncertaine Ahab repented when hee heard of his ende so did Nineueh and so must we all 5. Consideration of our reckoning in the last iugement A trauel er comes to an inne hauing but one pennie in his purse yet he calls for the best meate and spends most sumptuously will not euery man iudge him to be void of all consideration Thus deale men in the world spend all that God hath giuen them neuer thinking of the day of reckoning yet Paul Acts 24. considering this kept a good conscience before God and man 6. Of our estate whether we be members of the kingdome of darknesse or of grace A man may liue in the Church and yet belong to Sathans kingdome 5. Rule We must labour in our hearts to be assured of our particular reconciliation to God in Christ this assurance or certificate of the spirit is commonly called faith Now when this particular assurance is setled in them it will purifie them for faith purifies the heart affections and thoughts for a man beeing thus assured will resolue neuer to offend God any more but to honour and obey him euen in his thoughts 3. Obserue from hence that mens best thoughts are grieuous sinnes against God 4. Vse All Readers or students in Diuinitie ought to humble themselues before God and pray that he would open their eyes and teach them the wonders of his law before they attempt to studie and read the Scriptures because the imaginatiōs of man by nature are wicked yea whatsoeuer his heart studieth frameth or inventeth Psal 119. Dauid at least tenne times prayes to God that he would reueale to him the statutes and wonders of his lawe This example ought to be a patterne and president to all students of diuinitie neuer to read or meditate in the Scriptures before they haue prayed to God to open the eies of their vnderstanding that they may rightly discerne of that which they reade Obs The doctrine is cleare and euident that an hypocrit or any wicked man cannot thinke a good thought for he looks through his owne corruption and therefore as he is disposed so must all be that comes to his vnderstanding will or affections Againe his practise is lewd therefore his thoughts must be answerable for he cannot do otherwise then he thinketh Thirdly the heart which is the fountaine is framing thoughts which are euill in their kind all in their extent onely continually and from his infancie Fourthly there is no confideration of Gods presence of Gods iudgements of his owne sinnes or the duties he oweth vnto God Fiftly when he thinks of God he is profane when of his neighbour vnrighteous when of himselfe proud hautie and insolent Let God be good vnto him in temporall fauours be silent at his sinnes vse compassion towards him offending gentlenesse in his iustice remembring mercie patience most gently suffering him in his sinnes and deferring the punishment longanimitie a long time exspecting his repentance and lastly bountifullnesse beeing rich in goodnesse and powring forth his good gifts vpon him yet for all these he hath not one good thought to bestowe vpon God Let his neighbours liue quietly by him offer him no wrong do him the best kindnesse he can aduise him by good counsel yet can he not so much as afford him a good thought lastly let his conscience checke him and cause some hote stirres within him yet he will checke his conscience againe and put it to silence with a wicked thought against himselfe and his owne soules saluation Where then is his free will of doing good if he cannot thinke a good thought to do himself good will he thinke you busie his braine and set his temples a working to please God no assuredly for iudgement will and affections which are the principles of our actions are wholly taken away Rom. 3. There is none that vnderstandeth therefore no iudgement in spirituall matters Secondly none that seeketh God their will affections are estranged Thirdly all haue declined and are made vnprofitable there the power and endeuour are wanting 1. Cor. 2.14 The naturall man perceiueth not the things of God there is want of iudgement Rom. 8.5 they that liue after the flesh sauour the things of the flesh there the will is meerely carnall Phil. 2. God worketh both will and deed Ezek. 36.26 God giues the heart Rom. 7.14 man is carnall the law spirituall how should that which is carnall affect that which is spirituall Ioh. 15.5 Without mee yee can doe nothing Againe the counsellers 1. domestical 2. externall internall domesticall 1. flesh Rom. 8.6 2. the concupisence of the flesh Rom. 6.12 3. carnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisedome of flesh is enmitie with God 4. the will of the flesh as a queene externall 1. deuill 2. world Ephes 2.2 Man therefore hauing no principles of good thoughts and that which is to be thought vpon beeing spirituall and he carnall and hauing sixe most woefull counsellers foure at home with him in his owne breast as the flesh which can no waies sauour the things of God and therefore doth alwaies intreat for obedience to his owne Iusts secondly concupiscence wherby the flesh is made more strong and effectuall to command thirdly a carnall discourse against Gods wisedom fourthly a Queene or rather an vsurping Iezable to set vp her throne in the soule to informe and command what shall be done and lastly two outward enemies that creepe neere vnto the walls of the soule as the deuill and the world full of polices and great in strength how should it be possible that the soule should resist nay alas the watch and ward is wholly neglected and therfore ful possession is giuen vnto the enemies This doctrine then doth fully ouerturne all
the people raised a figure on hie that all men might obserue it and on the top painted a Serpent in a circle to shewe that in the world there is no greater arte then man to know himselfe in euerie part Let vs then a little enter this consideration and see what grounds hee laies of these his conceits First he considers his perfections as the perfections of nature a nimble wit good memorie full of ciuilitie and faire conuersation Secondly beeing within the bounds of Gods church he may obtaine certaine graces of Gods spirit as first from the word in generall vnderstanding consent to the truth submission affection delight in the messengers and to be a companion with the Saints and all frequenters of Gods church For the law he may see his sinnes the wrath of God due for them horror of conscience reluctation against sinne sorrow and a certaine change Mat. 12.43 2. Pet. 2.20 Mar. 6.20 For the Gospel knowledge of the couenant that God is faithfull that Christs merits are of infinite value and teares may flow from his eyes either in hearing or reading the passion of our Sauiour Christ Degrees of his perfections Heb. 6. 1 illumination 2. participation of the heauenly gift holy Ghost Gods word and of the powers to come these are his perfections Now let vs see what reasons may perswade him to this conceit First when he lookes vpon himselfe hee sees his heart to bee quiet within him and not boyle with the fowle and vglie sinnes of the world Secondly he sees his estate to be verie good in the world and full of prosperitie Thirdly he thinkes his profession is with the best he is as good a churchman as any other Againe he lookes vp vnto God and is verie lauish of Gods mercie he cares not to set it vpon the tenters and makes it rise as high as the mountaines but for his iustice he scants that and makes it like a mole-hill When he thinks of the deuill he finds himselfe nothing at all to bee troubled with him with a voide Sathan he can scare him from him at any time when he sets himselfe vpon the stage with other men he sees how the wicked cannot come neere him and yet they haue often a faire life an easie death and therefore shal it be farre better with him And for precise persons he cannot tell what to say of them sometime they are too proud for his companie another time they are too ful of hypocrisie he dares not trust them sometimes they are a companie of fooles and therefore he will not runne gadding about with fooles sometime men full of melancholy and sadnes fit for no societie or els singular fellowes that thinke none so good as themselues or els will haue a life by themselues and therefore they will not liue in societie with them but alas they are the men of pride that thinke that God dwells with them alone Bucephalus was then in cheifest pride when rich armor was set vpon his backe and none might ride him but Alexander so these hypocrites beeing in honour in the world will suffer none to accompanie with them but God himselfe for in comparison he excludes all And furely question with him of his estate and for the most you shall finde them verie resolute like vnto the Gyant of Gath they haue fingers and thumbes enough to apprehend mercie Aske them meane you to be saued they answer resolutly God forbid they should euer think otherwise when alas poore Christians lie wrastling with many a temptation Aske them againe doe you beleeue beleeue he that would not beleeue God were a wretch indeede Aske him in the third place haue you any doubtings with your faith doubtings why should I doubt the Lord is most certen in his promises when in both these the child of God is much perplexed Aske him in the last place when did you beleeue surely euer since I was borne yet alas many a good seruant of God will say once I was as blacke as a coale in sinne but it hath pleased God to put on me a whiter garment I know the verie day when hell did gape vpon me and at such a sermon it pleased God to strike me to the ground and raise me vp againe in his mercie or at least they that haue beene sanctified from their mothers wombe will crie and say Oh wretched men that we are who shall deliuer vs from this bodie of death This fight of the members and of the spirit is an excellent perswasion of true grace but alas these wretches when in the time of necessitie they come to make vse of their faith what doe they I pray you truly they are become like Adonibezek they haue lost all their fingers and must famish for want of laying hold of their meate so that all their beautie perisheth For beloued as greene fruits and flowers doe ripen by the sunne whose rayes bring forth their budds and their smells so by the sonne of righteousnes alone must all the flowers of Gods garden mend their smells and sauours And therefore let vs proceede to see what they are not for want of this sunne and that consists in the second part of the verse yet they are not washed from their filthinesse A Labyrinth is framed with such art that the entrance is both plaine and wide but beeing entred you shall finde such turnings that you can not come out againe without your guide so this conceit of puritie hath made such a large entrance into the hearts of hypocrites that they can not be brought out of their turnings without the guide of Gods spirit Therefore let vs view these two threeds that are here laid downe to helpe vs. First they are not washed secondly they are in their filthines Ianus had two faces and in the one hand he had a key in the other the sunne from Ianus comes Ianuarie that lookes at both parts of the yeare his two faces makes him looke forward and backward by his key he is able to open the day and shut in the night by the sunne in the hand he is able to discouer all things Formalitie in religion may be expressed in Ianus vntill we come to the key and the sunne the hypocrites can looke at both parts of the yeare winter and sommer but they will haue their backe vpon winter and their face vpon sommer for when winter comes againe and lookes them in the face they hide their heads and will not be seene like vnto snailes that are abroad while the dew is vpon the earth but creepe into their houses when they finde the dew to be dried vp by the sunne Againe they haue two faces they can looke backward and forward serue all times please all persons and keepe themselues out of daunger but when we come vnto the key whereby heauen is opened and shut in they haue none at all they lost their key of righteousnes in Adam and as yet they haue it not restored in Christ who alone
and affections they proceede to strange disorder in life and conuersation and therefore v. 28. they are said to do◠those things which are not conuenient which in particular are expressed in the 29 30 and 31. v. The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which includes two things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither dutie nor decorum so that they misse euery action in the substance and in the circumstance Dutie is wanting therefore the forme of the action is spoiled decencie is also vnperformed and therefore no good manner is obserued by the wicked Therefore wicked men are like to themselues within and without for knowledge will and affection they are disordered at home for life and conuersation abroad Observ Hence then it followeth that Sinne is nothing but disorder and confusion and that sinners are the onely disordered and confused persons in the world First for the confusion of sinne see it in regard of all times God hath from the beginning of the world made the times of his mercie and Iustice appeare and yet sinne hath so obscured them that a man can not discerne whether men were more holy in the time of the Law or now in the Gospel Indeede in the 2. of Tit. v. 11. it is said that the grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that we should denie vngodlines and worldly lusts and that we should liue soberly and righteously and holily in this present world but alas vngodlines and worldly lusts put forth themselues as euidently as they did when the Lord kept backe his glorious appearance of grace Some Christians celebrate a Christmas day indeede which if the name onely were changed a man might iudge it to be a day of Bacchus the feast of Epicures rather then the feast of Saints Againe it hath made a confusion of all places for how shall Christians distinguish betwixt the heathen gentiles that neuer knewe the Lord and them that haue made a profession of his name surely if it were not the worke of the Lord many of their workes would testifie that Gentilisme Iudaisme Atheisme and Christianisme were all one Thirdly it hath made a confusion of all Callings insomuch that no man can distinguish by the liues of men betwixt a calling and a recreation for if recreations be not callings then many a gentleman will prooue himselfe to haue no calling Fourthly in actions good or bad neceffarie or indifferent seasonable or vnseasonable sinne makes all one Fiftly of persons old or young prince or people magistrate or meane persons superiour or inferiour Pastour or flocke all is one for sinne will set the boy against the aged people Prince inferiours superiours and all shall be of the same profession And God tells Israel Ose 4.9 there shall be like people like priosts which beareth the same sense in all the rest And therefore if we looke into court and country citie towne village and house we shall see sinne will be the quarter-master Hence ambition wil order all in the court couetousnesse in the country pride in the city deceit in the towne drunkennesse theft swilling in villages contentions and brawling in families the wife against the husband and the husband against the wife father against the sonne and seruant against master so that he that would espie out any order in the world may not with Diogenes take a candle at noone day go vp and downe the market to spie out an honest man but if he were compassed about with all the starres in heauen and had all the light in the world he were not able to spie out any order in any corner of the world except that which the Lord himselfe hath done will perfectly accomplish hereafter And as sinne is in all these so are sinners the oxe knowes his owner and the asse his masters crib the crane turtle swallow their appointed times but euen Israel hath not knowne Gods people hath not vnderstood For place if God shall say vnto man as he did vnto Moses Exod. 3.5 Moses Moses put thy shooes off thy feete for the place whereon thou standest is holy ground Christ may say my house shall be called a house of prayer and the Preacher may say to euery one take heed vnto your feet when ye come into the house of God yet none shall with Moses put off his shooes hide his face be afraid to looke vpon God for they will stare him in the face euen standing in all their filthines they will make the house of God a denne of theeues and for all that the Preacher hath said be so farre from hearing that they will offer without all controlment the sacrifice of fooles For Callings it is as easie to pull the starres from heauen as to make some gentlemen leaue their pleasures or they that are giuen to a wandring life to set themselues to some honest calling whereby they may glorifie God profit Church Common-wealth and liue honestly among their neighbours For actions men neither care for honestie nor dishonestie but rush into sinne as the horse doth into the battell and drinke in iniquitie as the fish doth water As for persons what care and conscience make men of their companie they can shake hands with euery bodie be most at ease with the wicked and solace themselues with those that hate God And therfore the point is cleare that the world is full of disorder and confusion The reasons whereof are these Reas 1. Because that sinne and sinners breake all Gods limits and wil be kept within no compasse vntill the Lord take sinne and sinners and chaine them vp for euer with the deuill in hell Reas 2. Because sinne confounds all mens memories for take a sinner either in Church or Common-wealth to giue accounts either to God or man of that which they trusted him withall and you shall finde him so confounded with the spending of his masters goods that he cannot tell iustly how any penie is put forth for his masters profit therefore at the day of iudgement when the Lord shall call for his talents wicked men shall be so confounded that they haue nothing to say but away with me wretch into the place of my torments Reas 3. Is from the nature of sinne which accepts of all without distinction it careth not how it comes by any thing whether by hooke or by crooke as we say and therefore sinne beeing a great gatherer and keeping no booke either of receits or expences must needes make confusion when it comes to the reckoning and therefore neither the giuer nor the spender shall haue any profit by it 1. Vse reprehension First confutation of the wicked that make no account of the day of Gods reckoning with them but let them be assured that Gods booke is neither crossed nor made vp in this world and therefore must they looke to answer hereafter Secondly correction to the godly that can not be content to let God be crossing
'le neuer hit this white Once liuing White now dead yet liuing more And walkes in white where heart was long before Who lou'd thy gifts and yet of gifts would none But he that car'd for thee and thine now gone Though rich in grace yet poorer in estate For crosses thicke befell thee now of late Thy Patron which in loue did thee aduance Now pitie takes of thine in their hard chance To liuing and the dead this is great loue And may compassion much in others mooue To Lancashier thy paines much good did bring And from thy words their well-fare long may sing Thou chang'd thy charge and still did paines discharge Yet in a church where grace had small enlarge Change of pasture in prouerb make fat calfes But nature saies to sheepe oft rot'nes falls Greenham had pasture greene but sheepe full leane Yet change of charge made pasture far more meane Whites flocke both green and white for harâ—est made And wonder was what good successe he had But Barnham was to him more barren soile Small fruit did spring from labour and his toile Oh cursed crue that will your sinnes pursue And neuer cease till hell be for your due I call as he did often cry Repent Before your time for mercie all be spent Iudge this your sad affliction springs from sin To whip out folly and let wise dome in Arraigned must you be before your iudge For manie crimes that neuer here you grudge These things hast thou done The more these things are knowne the lesse the care And lesse the care the more these things you dare The sincere Iudge no worke nor persons spares Done thou and these to euery man he shares I held my tongue Soone may be speake in wrath that holds his tongue And recompence your sinnes for all this wrong Thou thoughtest I was like thee A thought as farre from good as Gods from ill To thinke and iudge a like is all your will I will reprooue thee I will reprooue is not a word in vaine For God will strike and vengeance is the paine Set them in order before thee Confusion great in sinne and sinners staies But God that knowes can order all their waies To order sinne before the sinners face Is wofull pay for running of that race Conclusion It is your crowne and honour to maintaine Gods pretious Church though others it disdaine Well haue you runne runne on with speed apace Your gaine no doubt shall glorie be and grace Grace here on earth and glorie farre aboue This life well spent a better life shall prooue CHAP. VII Concerning the fearefull apprehension of the Conscience in these words before thee THe Originall hath it in thine eyes that is in the eyes of the conscience which is the best iudge in the world and the hardest to bee corrupted it is no receiuer of bribes but the true applyer of the lawe to euerie fact whether good or euil it deales with man either by absoluing or condemning Nature of conscience before God it either accuseth or excuseth Hence conscientia quasi scientia qualis quisquis sit a true knowledge what manner of person euerie man is 1. Ioh. 3.20 If our heart condemne vs God is greater then our heart and knoweth all things if our heart condemne vs not then haue we boldnesse toward God this Paul found in himselfe 1. Cor. 4.4 but hee would not iustifie himselfe by it This on the contrarie made the accusers of the woman taken in adulterie creepe out one after another Ioh. 8.9 In all men this beares witnesse of the law of God written in their hearts Rom. 2.15 It calls old sinnes to remembrace and makes men afraid of the punishment of theÌ„ Gen. 50.15 It is a grieuous wound for sinne committed and alwaies cries vengeance Gen. 4.14 By custome of sinne the conscience is become fleshie not soft but hardened First that it looseth all feeling of sinne Ephes 4.19 and secondly incurable by any ordinarie surgerie for as a Schirrous place in the bodie or that which is become to haue a Canker in it oyles will not mollifie it plaisters and salues cannot heale it vp only a hot yron must burne it out and so bring the place againe to feeling so many a mans conscience is so hardned that nothing will cure it but hell fire and the worme that neuer dieth 1. Timoth. 4.2 I haue shewed how many wayes the conscience is brought to feeling the hot yrons that God vseth are in number three The first is some general amazement or astonishing of the heart by some sudden fearefull and extraordinary iudgement Dan. 5.9 The second is made hote by some particular acknowledgement of some particular sinne Matth. 27.3 Lastly by the last iudgement Reu. 20 12. Conscience quiet and not good Kinds of conscience is of the secure and carelesse liuer good but not quiet is of the broken and contrite spirit which the Lord will neuer despise the conscience neither quiet nor good is of the desperat sinner quiet and good is of the Christian come from vnder the storme and tempest of temptation and resting in the sweete sense and feeling of the mercies of his God in Christ Iesus sealed vnto him by the testimonie of the spirit of God The conscience meant in this place is the quiet but not good conscience awaked by the fearfull iudgements of God to tremble and feare Zecha 5. vntill the flying booke came forth which is the curse of God the woman which is wickednes sitting in the middest of the Ephah is pressed with a weight of lead and stirreth not but now the Lord euen by a weake meanes of two women hauing the wind in their wings lifts vp the Ephah betweene the earth and the heauen and then the whole earth which sits at quiet shall be mooued and established for euer in the land of darkenesse and obliuion Therefore because the Lord knowes that he shall finde the whole world asleepe when he comes to iudgement bids them that loue him watch take heede of securitie Observ Of all miseries that can befall man none like to the setting of sinne before the eyes of the conscience The Lord in this Psalme is extraordinarily offended with the hypocrite and for his plague hee puts this one for all I will set thy sinnes before thee Alas The children of God often wrastle with horror of conscience the children of God often feele the wrath of God kindled against their soules and anguish of conscience most intolerable and can find notwithstanding continuall prayers and incessant supplication made vnto the Lord no release but in their own iudgement stand reprobate from Gods couenant and voide of all hope of his inheritance expecting the consummation of their misery and fearefull sentence of eternall condemnation when perhaps these are but temptations rising from their owne nature or els without them by the malicious enemie Sathan or from such allurements or terrors which the world tosseth vs with all in these
then to thrust in his ship at any cricke for a shelter vntill the storme be ouer-blowne and a man plunged in the water will catch at any rope and hauing gotten hold will part with his life before he will part with his handfast so a Christian being tumbled vp and downe in the waters of affliction labours the more for his shelter and what he layes hold of he will not part with it now whom haue they in heauen and earth to rest vpon beside God and if all the world should counsell them curse God and die they would answer you speake like fooles shall we receiue good of God and not bee content to beare euill seeing we haue descrued it When I vsually come vnto these distressed soules and find them floating vp and downe and crying we are drowned in the deepe ocean of our sinnes and God hath not onely forgotten his mercies vnto vs but remembers that we were made for his wrath Well if it be so then forsake God renounce your faith yet let me heare if you dare open your mouthes to speake against God or euer suffer a cogitation of such blasphemie to enter your soules yea if God himselfe should rap you on the fingers and say what haue you to doe with my mercies yet you will not part with your hold and therefore neuer resolue of this fearefull apprehension vntill you can resolue to curse God and die for euer but this you neither can shall nor will doe But yeeld that a passion hath broken out in in your hot fits Why Lord thou art not my father doe you thinke that God wil be as rash againe to say Away you are not my children Suppose one of your owne children should fall into a burning feuer and in the extremitie of the heat should crie out against his father nay strike him with his fists would the father be as hastie as the child no no but with passion cry and weep alâ—â— my child is distempered with heat I know how he loued mee in health and now is it my part to loue him the more and doe any thing for him passions ought not to bee the rule of my loue but the dutifull obedience of my child So God may euen suffer hard words of his children but not to distast them for any such matter but loue them and care the more to doe them good 1. Kin. 20. Benhadad the King of Aram is lustie against the King of Israel v. 3. thy siluer and thy gold are mine also thy women and thy faire children are mine non victoriam sed insignia victoriae reportauit his hote words are soone cooled v. 31. and he sees his folly yet marke the counsell of his seruants Wee haue heard that the Kings of the house of Israel are mercifull Kings we pray thee let vs put sackecloth about our loynes and ropes about our neckes and goe out to the King of Israel it may bee that he will saue thy life this is graunted and they come to the king and say Thy seruant Benhadad saith I pray thee let me liue and the king said is he yet aliue he is my brother now it is said they had resolued to take diligent heede if they could catch any thing of him here they haue enough and they make the eccho to ring thy brother Benhadad In like manner if you conceit you haue spoken presumptuous words against the great God of heauen and he hath met with you and now by his hand hath driuen you into a secret chamber remember that God was the King of the kings of Israel and therefore farre more mercifull then Ahab or any king that euer was borne among them put on sackecloth and thrust your neckes into a rope but not as these villaines doe that dispatch themselues and come in all humble manner yet resolue that your faith shall catch hold and that you wil take diligent heed to what the Lord shal answer and as soone as you heare the Lord say beleeue and you shall be saued make a present eccho Lord I beleeue helpe mine vnbeleefe I haue continued the longer vpon this point because I see poore Christians monstrously perplexed with this sentence of placing sinne before the conscience God graunt it may take place and yeeld them comfort to their hearts desire And thus hauing freed the godly from the application of this fearefull sentence I bring it to the wicked and assure them that whatsoeuer fearefull thing they haue heard in all this discourse it of right belongs vnto them and whatsoeuer els can be said of the terrors of conscience Oh therefore consider this ye that forget God for this shall teare you in peices and there shall be none that can deliuer you Alas of all kinds of miserie that can befal vnto man none is so lamentable as this because it riseth of the sense of Gods wrath reuenging hand against the guiltie soule of a sinner Other calamities afflict the bodie and part onely of our nature this the soule which carrieth the whole into societie of the same miserie Such as are of the bodie though they approach nigher the quick then pouertie or want of necessaries for maintenaÌ„ce of this life yet they faile in degree of miserie and come short of that which this forceth vpon the soule the other touch those parts where the soule commandeth pouertie nakednesse sickenesse and other of that kind are mitigated with a minde resolute in patience or endued with wisedome to ease that which greiueth by supply of remedie this seazeth vpon the seate of wisedom it selfe and chargeth vpon all the excellencie of vnderstanding and grindeth into powder all that standeth firme and melteth like the dewe before the sunne whatsoeuer we reckon of as support of our defects and subdueth that wherewith all things else are of vs subdued The cause the guilt the punishment the reuenge and the ministers of the wrath all concurring together in more forcible sort and that against the vniuersall estate of our nature not for a time but for euer then in any other calamitie whatsoeuer Here the cause is neither wound or surfet shipwracke or spoile infamy or disgrace but all kind of miserie ioyned together with a troubled spirit feeling the beginnings and expecting with desperate feare the eternall consummation of the indignation and fierce wrath of Gods vengeance against the violation of his holy commaundements which although it take not away in this life the vse of outward benefits yet doth the internall anguish bereaues vs of all delight of them and better without them then in such sort to enioy them This is not liable to humane lawes and to come vnder the censure of earthly iudges but to the diuine lawes of God and the censure executed with her owne hands which censure is a separation from Gods fauour the creator and blesser of all things the fountaine of all peace and comfort Now what creature beeing the worke of his owne hands dare comfort and cheare vs with
and water good and euill may as well bee reconciled In deede Gods silence might haue wrought better effects in the mind of these wicked men but they haue so hardned themselues Rom. 2.4 and brought impenitencie vpon their hearts that they are become subiects vnfit to be wrought vpon neither haue they that wisdome as to turne themselues vnto such a subiect as Gods silence to ponder seriously thereon so that neither can it worke vpon them nor they vpon it and therefore what consention betwixt God and their thoughts 2. Acception is to conforme the fruit of agreement 2. Conformitiâ—â— by a metanomie of the effect for the cause for conformity is the effect of consention neither will this stand in any good sense thou conformedst for it is the only thing that God complaines of in this place Râ—u 2.21 that he did not conform himselfe vnto the large time that God gaue him to repent for how can there be any peace as long as the whoordomes of Iezabel are in such multtiudes peace is where men agree together but where they are vp in armes all is in an vproare and the tumult is so great that they will bee brought vnto no order The men of Ephesus when they were troubled about their goddesse made the whole citie full of confusion Act. 19. one crying one thing another the cleane contrarie all out of order and the more part knewe not wherefore they were come together the Towne Clarke for all his wisdome can hardly bring them vnto any conformitie so as long as the tumult of sinne disturbs all within vs it is impossible that God should haue audience especially when for his silence he would be heard of vs. Let a sonne of thunder cry at a doore where all are fighting and quarrelling and they will out-cry him but if he should stand silent at the doore it were impossible that they should heare him when they were at the best therfore God may stand at the doore and knocke by his silence as long as he will and he shall neuer be heard therefore thou thoughtest was no conformitie with Gods silence 3. Signification is assimulation 3. Assimulation either to assimulate himselfe vnto the thing or the thing vnto himselfe if it had beene of himselfe vnto the thing theÌ„ had his thought without all question been lawfull and honest but it is of the thing vnto himselfe and therefore let the thing bee what it will it must bee made to serue his turne And this signification is very emphaticall and seruing for our purpose and is thus much in sense as if the Lord should haue said As a wicked man thinks of me so must I be indeed he will frame mee according to his owne conceit and not his conceit according to that which I would haue him thinke of me and my silence toward him and this is the first beginning of his thought now assimulation is neuer without a conceiued image Imagination comming betwixt the two things that make themselues like Hence a fourth signification to imagine and that is a second degree vnto this thought first by turning Gods silence vnto his owne will he saw no great difference but that there was proportion and similitude enough then in the second place he imagined that hee sawe God well pleased with him Resolution Now a third degree is to bee added and that is from the imagination a direct resolution that I may thinke it and acknowledge it for the truth The reason of the phrase is this because when any thing approaches toward the minde of man then the minde turnes it selfe vnto it sees how it likes it imagines what contentment may be drawne out of it and then thinks on it if the thing be good and the mind frame it selfe according to the same then the thought that riseth from that thinking is good If on the contrarie it be bad and the mind will impresse his image then the thought is bad silence and mercie from God in this place were exceeding comfortable they enter the mind of this wicked hypocrite but they are not intertained in their owne name neither will he part with so much as a cup of cold water for his sake that sent them but he will bee refreshed by them according to his owne liking Amos 4 5. The people will bring sacrifices yea betimes in the morning tythes after three yeers a thankesgiuing of leauen free offerings c. but according to whose liking euen their owne and therefore God counts of it as to transgresse at Bethel Esa 58. and multiply transgressions at Gilgal Esay 58. they fasted punished themselues but it was to seeke their own wills and require all their owne debts they care not to haue a good glasse to looke in but they must needs breath in it and therefore the inward corruption of the heart sends out such smoakie fumes that the true image is dimmed and so they see nothing but themselues The flowers that God sent them all the time of his long silence were exceeding sweete but the mind beeing corrupt in it selfe and also in his breathing infects or rather driues backe the pleasant smell and so most truely sents it selfe yea takes the deeper poison because a sweete flower poisoned is more louingly imbraced of the sences and so the poison doth creepe in with the pleasant smell and strikes with the spirits presently to the heart so often they poison the good graces of Gods spirit which willingly would be imbraced but the poyson creepes in too into the soule and strikes all dead at the very heart the glasse that is coloured casts about all the beames of the sunne with the appearance of his colour so the glasse of our mind beeing coloured and deepe died withall impietie makes euery beame of Gods goodnesse shine according to his owne minde intus apparens prohibet alienum was an old axiome of Aristotle but well may it be brought into diuinitie sinne that onely appeares within hinders all grace and goodnesse for alas they come but as strangers vnto vs and therefore they find very meane intertainment As Christ was dealt withall when hee came vnto the inne all inward roomes were taken vp and onely the stable is left for him so doe we deale with his grace and mercie all the cheife roomet in our soules are taken vp with greater personages then Christ and his grace there is either lord couetousnesse or lord pride or ambition or pleasure or reuenge c. and therefore must Christ and his grace into the stable for we will not haue these men to rule ouer vs and therefore if his grace will become our seruant we will giue it entertainement but to be Lord ouer vs is too much we will not haue it take so much vpon it and for our seruice we haue no other place for grace but the stable and therefore no maruell if all goodnes disdaine once to come neere the houses of these wicked men
eternity is now before the eyes of the hypocrite For the Lord saies not before me but before thee for the Lord neuer begins his work in himselfe therefore in himselfe he did this from all eternitie but now he will manifest his ordering of sinne which he alwaies doth by the booke of his law but because this was cast at his backe and set at his heeles which ought to haue lien at his heart the Lord will open the third booke which shall pricke him to the quicke and make him most fearefully to looke about him Obiect 2 The second obiection is drawne from his attributes Attributes simgle conditional some of them not following the nature of the creature as omnipotencie power goodnes immensitie eternitie and the like but others haue no worke in the creature vntill the creature haue had his worke as no mercie can be wrought vpon the creature vntill his miserie be presupposed and no iustice executed vpon the creature vntill he haue bin sinnefull For mercie cannot be where there is no miserie neither iustice where there is no sinne for that ius dominij is an abuse of Gods wisdome for there is no rule for it and for the Lord to doe any thing in punishing as dominus and not as iudex is to make him vniust Indeede by the law of creation as he made man of nothing so may he annihilate him and bring him againe to nothing but to let him liue and punish him standing in his innocencie is to doe against the law of his iustice Sol. The answer to this point it this in briefe The distinction is not good for Gods attributes in himselfe are equally absolute eternall infinite but beeing manifested in his creatures become conditionall and to haue respect vnto the creatures therfore creation makes manifestation of power goodnes wisdome eternitie and the like as wel as mans fall of mercie and iustice therefore mercie and iustice were equally first in God with the rest for God was in himselfe both iust and mercifull before man was either sinnefull or miserable for the execution of iustice or mercie I confesse to be in regard of sinne and miserie but there is one reason of the execution another of the decree the iust cause of the one is his will the iust cause of the other is mans sinne Gods decree must haue a subiect Obiect 3 The subiect of Gods decree therefore either beeing or no beeing no beeing can vndergoe no decree for it can haue no end and therefore it must be a beeing therefore either the first beeing or that beeing which is from the first beeing not the first beeing for he can haue no end nor beginning and therefore no decree can passe of him so that onely remaines the other beeing which is from God therefore created therefore man created is required for a subiect of Gods decree now the ende of creation can not be reprobation for the ende of creation is mans happines with his Creator therefore a second estate of man must be considered and that is the fall of man in which estate a iust ground is giuen of Reiection and Election The answer It is graunted that Man is the Subiect Sol. The subiect and his manner of consideration yet we distinguish of man and answer that in euery subiect two things are required res considerata modus considerandi the thing considered is alwaies one but the manner of considering maketh diuers speciall subiects in this one subiect As for example being frō God is the subiect of all Gods reuealed wisdome yet this one subiect hath diuers manner of considerations according to diuers acts and operations that lie in him As for example Reason is a particular act and therefore becommeth a particular subiect of Gods wisedome to wit the Art of Logicke so the will a particular worke in Gods creatures becomes the subiect of Diuinitie so speach a particular worke becomes the subiect of Rhetoricke and Grammar Now that generall Subiect is before all these particular subiects and the foundation of all the rest and in them the thing considered as common to them all but the manner of considering it is proper and speciall to euery one So man is the thing considered in Gods decree therefore the most generall going before all particular considerations of creation fall redemption saluation damnation for all these are but particular considerations of man therefore keepe their order appointed of the Lord for the obtaining of his owne ende which is the glorifying of himselfe in his Iustice and Mercie therefore as man is the Subiect of Gods decree so creation the fall redemption saluation and damnation are but the meanes for the accomplishment of his will Againe euery one of these particular actions haue their speciall ends not opposing but concurring to the generall ende of the whole subiect so that the ende of creation is happines with the Creator and no miserie at all but this is the speciall end and therefore no opposite of the generall Againe the speciall ende of mans fall is miserie of bodie and soule in the first and second death yet no opposite of glorifying God in the demonstration of his mercie Thirdly the speciall end of mans Redemption is saluation to all that are in Christ and damnation to all that are out of Christ therefore all these ends beeing speciall must needes ayme at the generall for so goes the Rule of all true reason that subordinata non opponuntur 2. that fines intermedij sunt pro subordinatione finium ad vltimum finem And this shall suffice for the opposition now I come to the confirmation Arguments proouing the decree of sinne first drawne from ends The first Argument That which hath any ende is decreed but sinne hath an ende therefore is decreed The first proposition is prooued from the true distinction of ends laid downe by the Philosopher in the first booke of his Ethicks and the first Chapter where the Philosopher disputes most excellently for the subordination of arts and so consequently of beeings by an argument drawne from the distinction of ends to wit that all ends are either the last ende or ends tending vnto the last now the last end giues goodnes and amabilitie to all other ends and doth virtually containe them all in himselfe therfore must they needes be appointed for him This ground is a most enident proofe that sinne is decreed for the end of sinne must either be the last ende or tending to the last ende now it cannot be the last end for that alone is chalenged of the first being therefore an end tending vnto this last end And who dare denie but that all endes vnto the last ende are decreed for they make for the manifestation of his glorie Obiect Sinne is euill and therfore hath no ende seeing ends goodnes are the same But it will be obiected sinne is euill and therefore hath no ende for finis and bonum conuertuntur Vnto this I answer
cognitione secondly in manifesting his desree it is done cognitione indirecta first generall in his creation for from his efficiencie and omnipotencie potuit he could reueale it hence in respect of himselfe being meere acts he could not haue any such attribute for potuit may be or could be can neuer be said of him that euer was actu therfore must it respect the things that may be may feele the act of God hence qua potuit efficit as he could bring them forth so he did it most effectually Now because omnipotencie and efficiencie respects both posse and efficere to be able and to doe Constanter verâ— sideliter and what God can doe and will doe that must he needs decree constantly truely and saithfully Now because this decree of God cannot but be brought to passe after the best way and manner therefore must he decree by counsell if by counsell then must the scope be prefixed therefore must the ende of it manifest his glorie therefore all his goodnesse therefore his vertues which are his attributes and if them then his iustice and mercie To doe by counsell is to haue some expresse forme of working the plot whereof makes euery thing agreeable to his counsell this plot seemes good vnto his wisedom and this the Lord wills and that with a most free will arbitrio iudicij libertate voluntatis wit and will Out of these grounds we easily answer the doubt Application to the doubt that God did neither omit or commit any thing in mans fall he did not omit for the rule was at hand and mans facultie to doe well was sufficient the concourse was not in man therefore did he omit denying the law that due respect that it challenged I told you before that neither the law alone nor the facultie alone was able to produce the act of obedience therefore the law alone could not do it not that it was an vnsufficient rule but because man would not practise this rule Now you know it is said to be impossible vnto the law not in regard of it selfe but in regard of vs that cannot concurre with it to that righteousnesse which it exacteth which we might haue done by creation For commission it is plaine that the Lord did no otherwise concurre with mans fall then the law did which you haue heard in explication of the causes of the first transgression was no causa perse but causa per accidens and therefore an vnblameable cause If man will rush against it what fault can he finde with the lawe if it doe mischiefe him Hee that takes a sword by the poynt is sure to wound himselfe which if he had taken by the handle might haue been vsed both for defence and offence But it is further replied the motion of man to finne followed Gods motion which was irresistable True it is the will of God is irresistable when it is opposed and therefore in resisting the will of God he followed an irresistable motion in opposing the law of God he suffered his owne ouerthrowe So that resistentia beeing only of enemies that suffer mutably and God beeing sine passione resistentia without passion or resistence and therefore cannot be resisted Then your meaning is this that man was a resolute enemie to sinning and fought with God about this action but God would haue man to sinne and so man should not resist But alas it was cleane contrarie Gods will was not to haue man to sinne and mans will was to sinne and therefore hee fought against Gods wil yet could he not resist Gods will or falsifie the least of his decrees Rom. How God concludes hiâ— mercy and iustice not ex prâ—uâ—sa fidâ— or ex pecâ—ato bâ—t from the promise which was his meere good will and pleasure 9.19 the conclusion in the 18. verse is the manifestation of Gods mercie and iustice by what argument you shal conceiue if you looke from the 6. verse it is drawne from contraries mans infidelitie and Gods fidelitie the infidelitie of man cannot frustrate the promise of God first because his promise is either generall or speciall generall as it respects the roote speciall as it respects the branches therefore hee saith all are not Israel that is the true liuing branches which are of Israel that is the root vnto which the promise was made it was made to Abraham it was made to Isaac c. Abraham the roote and some of the seede of this roote were indeed the seede of Abraham but yet in Isaac must the true seed be called this second promise is the effectuall promise which must stand v. 8. for there be some the children of the flesh hauing Abraham for their root but others are the children of God which haue God for their father and therefore must needs effectually be made partakers of the couenant and these say the Apostle are properly counted for the seed this hee shewes first because of the time appointed ver 9. secondly from the paritie of coÌ„ception Sarah had a sonne but the other was by her maide and therefore no maruell if God sanctified the true seed the other was bastardly borne yet v. 10. the matter was brought to more equall tearmes euen Rebecca she conceiued by one euen by our father Isaac therefore this conception would admit no exception for the parents Nothing either in the parents or children why God should purpose one to life the other to death but yet it may be the exception is to be made in the children themselues therefore v. 11. he proues Gods purpose to exclude all outward or inward considerations that might be found in them First from the constancy of his purpose that it might remaine secondly from the forme of his purpose according to election a setled decree thirdly from the eternitie of it yer the children were borne fourthly from the deniall of all causes out of himselfe first by an ennumeration either good or euill it was neither the goodnesse of Iacob nor the euill of Esau that caused the Lord to purpose any such thing secondly from the practise of good or euill done that distinction of facta and facienda of done or to bee done is idle for the fifth and last argument knocks it in the head which is drawne from the remotion of a false cause and the position or laying downe of the true cause not by workes generally done or to be done but by him that calleth if this be the true cause then say the other and you oppose Gods call for workes and Gods call be membra diuidentia therfore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as cannot stand together This cause is proued to be the truth First by Gods oracle Gen. 25.23 the elder shall serue the younger this is against the ordinarie course of nature but God that calleth will haue it so Secondly from a testimonie Mal. 1.2.3 as it is written I haue loued Iacob and haue hated Esau that is I haue called Iacob to the feeling
of my loue and Esau to the feeling of my hatred and therefore here by these acts we are to vnderstand Gods appointment Against this ariseth the argument of flesh and blood The argument of flesh and blood against Gods euerlasting decree being not able to distinguish betwixt Gods appointment and his actuall loue or hatred in the creature therefore vers 14. surely then there is vnrighteousnesse with God To this the Apostle answers First by a correction execration and holy indignation God forbid Secondly from a testimonie Exod. 33.19 God saith it vnto Moses and therefore it must needes be most true and that is prooued in the verie testimonie it selfe First from the true cause of all righteousnesse and that is Gods will secondly from the libertie of his will hee is bound to none and therefore he can iniustly depriue no man of any right hee can claime at his hands thirdly euery subiect is equall for the receiuing of it otherwise it could not bee on whome hee would fourthly because it is aboue the reach of man v. 16. it is neither in him that willeth nor in him that runneth but in God that sheweth merci◠But you may obiect this testimonie is imperfect for it onely prooues that which you haue said of election but this is nothing for reprobation but marke what followes v. 17. The example of reprobation to set forth Gods purpose power and name which he simply willeth and you shall see the second testimonie for reprobation exemplified in Pharaoh the supreame causes whereof are Gods purpose power and name his name is proclaimed Exod. 34.5 6 7. and it is nothing but his glorious attributes and they are his iustice and mercie and therfore the name of his iustice is proclaimed on Pharaoh this name God did purpose with himselfe and that he might purpose hee had power whereby he might shew it on Pharaoh ergo qua potuit fecit qua fecit potuit decreuit c. God did it on Pharaoh and therefore he might doe it as he did it and might doe it he purposed and decreed it as he did that so it was his counsell this his counsell had no scope but his owne name this his name was wel-pleasing vnto his wisedome this his wel-pleasing made his purpose good and this good God absolutely willed therefore that which he concluded onely of mercie v. 16. in this 19. hee concludes on both mercie and iustice hee hath mercy on whom he will and whome he will he hardeneth this conclusion plainely shewes that Gods will is the supreame and absolute cause otherwise no need why either that obiection should be made v. 14. is God vnrighteous or this which followeth how should men complaine seeing no man can resist his will to what purpose I say if it had beene for sinne but the former is cut off with this resolution it is Gods will and therefore he knowes how to iustifie it and this second is answered accordingly as I haue said from the nature of passion and resistance Gods will is the supreame therefore an irresistable will and void of all passion Shall the thing forming As man cannot resist God so God will not resist man vntill man haue offered the first resistance suffer or bee resisted of the thing formed or the potter of his lumpe of clay how much more should Gods will bee resisted of man But what is all this to Gods resisting of mans will the Lord offered no violence to the will of man in his fall neither did he himselfe make any resistance to the temptation but most willingly imbraced it and gaue as free a consent as possibly could be imagined and therfore God put vpon man no irresistable motion But you say he could not resist the decree of God c. True what then could be not resist his owne will it is therefore one thing for man to resist Gods will and another thing for God to resist mans will If God should haue resisted mans will he should not haue sinned Therfore the causes beeing separate so iudge of the effects the effect of Gods will is necessarie because it hath the best ende but mans effect was contingent and had the worst ende Therefore God by his decree imposeth no irresistable motion vpon the will of man To the necessarie copulation of Gods decree The copulation of Gods decree and sinne is not causall and mans fall it is to be answered that it is not causall For if you vnderstand it as a copulatiue axiome God decrees and man falls then the whole axiome is absolutely affirmed and the former part doth not pull in the consequent but both of them are considered as going cheeke by ioule but their meaning is of a connex axiome if God decree then it is necessarie that man should fall Here we distinguish betwixt the parts of an axiome and the connexion the parts may be contingent or false where the connexion is most necessarie As for example If he be a learned man then he respecteth wisdome the connexion is necessarie if Cicero be an Orator then he knowes how to speake well these be necessarie connexions but the parts are contingent Againe the connexion may be a necessarie truth yet the parts may be false as if a man be a dogge then he hath the facultie of barking a man to be a dogge is false or a man to haue this facultie is also false God decrees that was not absolutely necessarie nay as out of himselfe it was contingent so mans fall is likewise contingent Actio interna seu formalis externa seu materialis coniuncta seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore our Diuines distinguish of actions First there is an internall action which they call formall and this is in God himselfe eternall immutable and neither hath beginning nor ending And in this sense say they the whole cause of reprobation or election is in God alone and this is a most necessarie truth The second is externall or materiall which is exercised vpon the creature and this is in time and limited according to the nature of the creature that receiueth it and this is contingent The third is a complete or perfect action of both which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extremam admouere manum a perfect finishing of the thing and this beeing absolute and proceeding from absolute causes is in his conioyned nature necessarie yet no argument to prooue that one cause should make the other necessarie And therfore the will of God makes mans will no necessarie cause of his owne fall But to this connexion it is formerly replied that it is not onely so in the maior proposition but also in the minor and therefore the assumption beeing taken out of the maior and concluding necessarily must needes be causall as if God decree then man must fall but I assume God decrees and therfore man must fall so that Gods decree inferring the conclusion vpon mans will as following
punishment on them which do ill as it burnes more remissely against sinne it is called anger as more sharpely wrath as it doth giue sentence iudgement as it doth execute vengeance Thirdly he shewes mercie not that which is properly vnderstood in Christ but that which is vnderstood in my text compassion gentlenesse patience longanimitie bountifulnesse c. and these most properly appeare in the fall yet the fall beeing more generall then all that follow hath his vse in them all and is subordinate with all the rest to the decree of God And euen here God manifests his decree of election euen before the sending of Christ Ioh. 3.16 God so loued the world that he hath giuen his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life 1. Ioh. 4.9 In this appeared the loue of God toward vs because God sent c. in both these places the loue of God is the cause why Christ was giuen and sent and therefore this loue went before Christ else should the cause followe the effect this loue was decreed So then God loued the world before he either gaue or sent his Son actually he loues none but in Christ neither doth any feele his loue but he that is in Christ and therefore for the comfort of the Church the fittest place to teach the decree in is application of Christ yet the determination of his loue was before all this and the onely cause why Christ was sent into the world 6. Hâ—mo ad imaginem dei gradus 6. Steppe is a man according to Gods image and in this estate man was holy and righteous and to this image we are restored againe in Christ Rom. 8.29 and therefore God decreed to maintaine this image in some of his creatures that so he might haue the glorie of his creation maintained for euer and this is the thing that made God haue a Church from the beginning of the world and no Church wherein there is not Gods election and the decree of his euerlasting saluation Hence man in his innocencie was of Gods election such a one as then was ordained of God could not die without the renouation of his image therefore our euerlasting saluation was decreed in the estate of our integritie 7. Steppe is man made Homo creatus aâ—â— per creatâ—onem se ctus gradn 7. and this is the first manner of consideration that we can find in a man and in this likewise appeares the decree for God made man for the manifestation of his glorie not onely in regard of generall goodnesse wisedome and omipotencie seene in all the creatures neither of that which was seene in the angels to wit goodnesse communicated from an infinite good to which being ioyned their obedience brought Gods rewarding iustice to confirme them in an euerlasting estate and this is called bonitas cum iustitia coniuncta goodnesse conioyned with iustice wherein appeared the election of the good angels Againe disobedience to dissolue and breake off the coÌ„munication with that infinite good brought in punishing iustice euerlasting and eternall wherein appeared the reprobation of the bad angels Thus farre then it pleased God generally to shewe his goodnesse omnipotencie wisedome c. Secondly more specially his goodnesse and rewarding iustice vpon the blessed Angels and the losse of his goodnes with the inflicting of his punishing iustice vpon the accursed angels but as yet no subiect to shew goodnes iustice and mercie and therefore man must bee made the subiect on which he will shew all his goodnes in what order you shall heare when I come to shew the ends in Gods decree 8. Is man more generall then all these For man made Homo generale subiectum oâ—â—i bus adiunctis praesuppositum grad 8 hath a speciall ende to wit happinesse of creation man made holy happinesse with the creator man made vnholy miserie with himselfe man redeemed saluation by Christ and so of all the rest speciall ends may be assigned which can be nothing else but the manifestation of Gods glorie in his iustice and mercie 9. Mundus exnihilo gradus 9. A world made of nothing exceeding good whereof man is a part and the most principall and therefore made for man Now euen before this subiect was election Come receiue the kingdome prepared for you before the foundations of the world So then God intended a kingdome for his elect before he made this world 10. Creatio omnium or goad extoriora grâ—dus vlâ—â—mus supâ—â—mus Creation the originall of all things and before which there was nothing without this man could not be so then when they say man was by creation it is true that man there tooke his originall and creation is more generall then man but so creation is taken actiuely but passiuely as in man it is more speciall therefore man created is a speciall consideration of man but man in Gods creation is more generall Hence the Lord in making of him appointed him all his ends To conclude the creation of man was for the manifestation of all Gods diuine attributes as wel iustice and mercie as the rest And now beeing come to the highest staire in creatures wee slippe presently out of them and lay all the rest on Gods will as the onely subiect This is as it were the bodie of Gods decree the rest is as the soule this externall that which followeth internall in this is manifested Gods indirect knowledge in the other his direct and proper knowledge the lowest steppe of this is iustice and mercie and the subiect in which these two rest is his will I will haue mercie on whom I will haue mercie and compassion on whom I will haue compassion Rom. 9.15 and v. 18. He hath mercie on whom hee will haue mercie and whom he will he hardeneth 〈…〉 in 〈…〉 re 〈…〉 2. â—irtus morâ—â—s 3 intellectuals 4 〈◊〉 5 bo mitas 6. Gloria 7. Deas ipse â—l pha omâ—ga Second head we call morall vertues whereby God willeth euery thing most readily that is good and is most prompt in the performance thereof so that iustice and mercy comming vnder this head according to our capacitie are moued to nothing but that which is good third intellectuall virtues whereby God is most prompt in the performance of euery act of vnderstanding fourth vertues whereby God is knowne vnto vs to bee absolutely good fifth goodnesse the head and fountaine of all these sixt glorie the perfection of goodnesse seuenth God himselfe which is knowne vnto vs by all these That this is the Scripture see all in the 33. of Exod and also in the 34. Chap. 33. ver 18. I beseech thee shewe me thy glorie v. 19. God answers Moses my glorie is too excellent for thee but my glory which is seene in my goodnesse shall goe before thee I will make all my good goe before thee that is thou shalt see the backe-parts of my glorie these backe-parts are Gods
sense and reason backeward again 4 returne into 3. 3 into 2. 2 into one so all these though diuers yet fouÌ„ded in one Now this one once was not therefore when it was it was by the power force of some chiefe and first beeing and this they tearmed absolute essence this beeing alwaies they tearmed it eternall essence Againe to beeing finding life the next they called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liuing God In the third place because life was in trees and the beasts of the field they gaue vnto God the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minde or vnderstanding In the fourth place because they thought the minde of man to be bare and naked hauing nothing written in it yet capable of all things and therefore imperfect they called God further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and act and so a perfect minde 5. Because power act might be abused and so the greater and the worse they called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodnesse it selfe 6. Because they thought the chiefe good to be according to all vertues they gaue vertues vnto God both intellectuall and morall 7. Because vertues were qualities and so comprehended within the limits of subiects they called God infinite in beeing liuing vnderstanding working infinite goodnes and infinite vertue Now in the 8 place because infinite vertue must be one most simple vertue and comprehend all in it they saw not how Gods prouidence should rather be counted prouidence then iustice and iustice rather iustice then mercie mercie more mercie then knowledge knowledge then life and life then essence True it is God simply one to vs diuerse God is simply one in himselfe yet apprehended of vs as diuers For so we define him in his attributes that he is one God diuersly apprehended of vs. Therefore the manifestation of himselfe in his creatures is to be considered in diuers heads yet the greatest meeting together of all his attributes is most to be seene in his iustice and mercie Therefore both Scripture and reason prooue God especially glorified in his iustice and mercie If then iustice and mercie be most exactly the last end then must all ends and meanes and subiects be subordinate vnto this ende and this ende must be decreed before all the rest Hence we may conclude that God intended to manifest his iustice and mercie before all things For the third the order of the meanes The order of meanes it must thus be conceiued that that which is first in execution is last in the intention of the workeman and most remote from the ende and the lower we goe the neerer we come vnto the ende M. Perkins makes creation and permission of the fall two generall meanes of Gods predestination This Arminius reprehends for saies he both creation and the fall goe before predestination it is true in the execution but if predestination rest vpon the last end intended of God it must needs goe before as an end and haue all these meanes come vnder him As for example I would determine a iourney to London to speake with some deare freind this is before all the meanes that I vse to come vnto him yet before I can accomplish this I must come where he is and that I may come where he is I must get me a horse and all things necessarie for my iourney then must I goe from place to place vntil I come where he is so that the first in intention is last in execution and in the progresse the further I goe the neerer I am to consider the meanes subsequent vnto the end In like manner God intends the manifestation of his iustice and mercie therefore this is the first with God and the last that all meanes driues at That this may be brought about God will create create a world man in this world man holy man holy may by his owne freewill become vnholy man vnholy may bee punished with the iustice of God but redeemed may be receiued vnto mercie Concerning the fourth order of subiects The order of sâ—biects manifesting Gods diuine attributes The first subiect is nihilum nothing out of which God must bring something and here steps out to our viewe omnipotency The second subiect is a world admirable for beauiie and perfect for goodnesse and here ariseth the manifestation of Gods wisedome and goodnesse Thirdly in this world there shall be creatures either to communicate with a finite good or an infinite good in those that communicate with a finite good God shewes his wonderfull loue to men and angels that made all in heauen and earth for them secondly with an infinite good that is with God himselfe as men and angels where he meant to lay open all the treasurie of his glorie goodnesse and vertues And here first of all he made them all in his own image and therefore able to expresse any of his attributes God is a spirit so are they spirituall God is vnderstanding and will and so they haue both vnderstanding and will The vnderstanding and will of men and angels are speciall subiects to declare his goodnesse Hence may men and Angels shewe forth both his intellectuall vertues and morall vertues they haue intelligence to conceiue of principles science to iudge of truths sapience to make diductions from those truths prudence to carrie all things orderly and art or skill to practise in any subiect the excellencie of their reason Againe for morall vertues as compassion gentlenesse patience longanimitie bountifulnesse liberalitie magnificence fortitude but especially iustice and mercy So then in that God made them with holy righteous vnderstandingâ— and wills they were to set forth all his vertues and therefore Saints restored are commaunded to set forth the vertues of him that hath called them into his maruailous light To descend first to angels Angels set forth goodnesse and iustice God by creation did communicate with them infinite goodnesse wherein did consist their happinesse now in reason it was necessarie that this communication should be by compact and the square of iustice wherefore a law must be giuen them according to which this communication was to be maintained Hence commination as well in the losse of this goodnesse as participation for the obseruation of the rule Here then may the Lord manifest his iustice to obedience remuneration and euerlasting communication and this is the manifestation of infinite goodnes conioyned with Gods rewarding iustice wherein appeared the election of the good angels to disobedience the losse of this infinite good wherein appeared punishing iustice peremptorily inflicting damnation on all the bad angels and here appeared their reprobation but in both these could no mercy be shewed not in the first because in the good angels there was no miserie except we coneciue possible misery which is not a fit subiect for mercie seeing there was no want for the perfection of a creature neither could it be vnto the bad angels for
9. Hardnesse of heart desperation the blacke-moore will not wash for hee may as soone wash his skin off as take away his colour the leopard cannot change his spots and so is it with them that are accustomed to doe euill Lastly 10. Presumption the hope of a good day as we say makes men put off their washing as they will wash at Christmas on Sunday or when a holy day comes or some feasting day so many a soule vnder the hope of mercie puts off the day of his visitation and meanes to repent in his old age But alas repentance is the gift of God and therefore not to be commaunded at their wills I remember the good counsell that one gaue to one of these delayers who inquired the best time to repent the answer was made according to his mind one day before his death that is well saies he but yet I am not resolued for I know not when I shall die neither doe I saies his Counsellor yet this is my counsell to preuent that danger repent euerie day and then shall you bee sure to repent the day before your death And these may be some of the reasons why men will not bee ordered by Gods lawe and therfore verie requisite that God should haue another booke for the ordering of sinne and sinners and that is the conscience which is to be vnderstood in this place yet so that the other ought not to be excluded for this can doe nothing but by the information of the former for this booke is as I may tearme it the application of the former this makes vse of the precepts laid downe in them and therefore conscience is verie necessarie that the law might haue his worke in commaunding and forbidding sinne now the conscience from the euideÌ„ce that the law giues in either absolues or condemnes and so the Lord hath made it a little Iudge sitting vpon his throne in the soules of men Before The proposition in the originall giues vs to vnderstand that after the ordering of sinne sinne should be so visible that it were impossible for a wicked man to looke off it it shall still meete him in the face and suffer his conscience to take no rest night nor day Thee The originall hath it in thine eyes Eye of the body man hath a threefold eie first the eie of the bodie but that is no discerner of sin for wicked men haue this eie actiue enough to behold vanity and pleasure Hence riseth the extraordinarie sensualitie of mankind after the pleasures and profits of this world they liue all by sense blinded in their vnderstanding and conscience but this eye is not meant in this place The second eie is the eye of vnderstanding Eie of reason no sufficient iudge in the matters of sin which is the true discerner of all Gods works for God hauing made all for man he must needs giue him an eie to behold all things that were made for him By this eie Adam was able to name the creatures to knowe their natures ends and vses this eie since the fall is notably bleered in heauenly things which truely concerne God hee can see nothing at all because the obiect is too farre distant and cannot be reached vnto by any facultie in him euen as an aged man can see things about him but to looke afarre off he is not able neither can he discerne any thing so our aged vnderstandings can see some things at hand as what belongs to this estate as hee is a man for ciuill societie hee can doe some morall duties exercise himselfe in ciuil matters and labour to maintaine his naturall life Yet in all these his eye is so dimme that he commits many disorders in them all for his morallitie see how he abuseth it in the first of the Romans for his ciuillitie see how he breaks the legs of iustice makes him lie in the streets for strange be the contentions that are in the world betwixt men to supplant one another in their rights to infringe good titles and make vp broken and for this purpose many a lawyer hath euen sould himselfe to bee a man of contention for himselfe and his neighbours and so farre he makes himselfe for euery bodie if so be he can make euery bodie for himselfe Lastly in naturall things he hath lost the vse of sobrietie and therefore in eating and drinking he becomes either a glutton or a drunkard therefore this eie cannot be quicke enough for the sense and feeling of Gods iudgements Lye of conscience the best iudge therefore God aboue sense and reason hath giuen a third eye which is the eie of conscience and this is a most powerfull eye in so much that the learned haue affirmed that conscience is supra hominem infra deum aboue man vnder God Concerning the third booke which is the Conscience Conscience in signification is nothing els but knowledge with an other when I am perswaded that another knoweth with me and that all my secrets are as well knowne vnto him as they are vnto my selfe Hence conscience may be said to act three parts Conscience the Lawyer Register and Iudge first part is the Lawyer which pleads the cause and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pure part of the conscience Saul if he had pleaded with his conscience and taken counsell of this best part hee should haue beene informed that rebellion was as the sinne of witchcraft but we blind this eye of our conscience and therefore we will do what pleaseth our selues be it right or wrong Second part is the act of a register which enâ—oules all matters of fact against the times of inquisition so the conscience is called a booke or bookes Reuel 20.12 the act of this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assuming part of the conscience for as the first laid downe the propositions maximes and generall rules so this assumes from them as for example Rebellion is as the sinne of witchcraft but I Saul haue rebelled constat de facto and this my rebellion shall for euer be written in the leaues of my conscience which page and line shall bee easie to turne vnto as often as God shall call me to an account The third part is performed by the conscience as a Iudge that concludes the sentence and this is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All these parts are alwaies contained in a syllogisme the proposition is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that explaines the cause and layes downe the controuersie like a skilfull lawyer the assumption which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pleads guiltie and the conclusion out of both is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that giues sentence Proposition Rebellion is as the sinne of witchcraft Assumption But I Saul haue rebelled Conclusion Therefore I Saul haue committed a sinne as the sinne of witchcraft After the conscience hath thus propounded assumed and concluded the disposition of the heart may be seen
to arise from his beeing yet appeare in his works are in creation goodnesse wisedome and the like which are absolute in God and before creation yet manifested from creation seeing he hath placed in these creatures the foote-steppes of his goodnesse and wisdome Now his eternitie and infinitnesse may be collected from the creation Deus cognoscitur per modum nâ—gationâ—â— enunentiae causationis but that will be by way of negation for there is a threefold way of giuing attributes vnto God first per modum negationis as all imperfections in the creatures man is finite hath beginning of dayes therfore denie them both of God say Iehouah is infinite and eternall A second waie is per modum eminentia by way of excellencie as what is excellent in the creature to giue it to God in the highest degree man is good wise iust holy therefore God is goodnesse it selfe wisedome it selfe iustice it selfe holinesse it selfe The third per viam causationis by waie of making as the world is a worke aboue the reach of a creature therefore God made it redemption a worke aboue the power of angels and men therefore God must redeeme sanctification no gift in man therfore the worke of the holy Ghost and for any creature to thrust in with God is no lesse then blasphemie Againe in mans fall iustice puts forth it selfe yet was it absolute in God before and therefore might it appoint prescribe laws and set downe certain ends hauing no consideration of the creatures sinne yet the execution will alwaies follow mans sinne So in redemption mercie which is not the same with silence in this place but a free acceptation of the creature in Christ this is also absolute in God and so might haue his worke in God long before man was miserable but to execute this mercie vpon the creature must needes be in his miserie where it appeares to vs so both election reprobation are manifest vnto the creature yet were long before in God and with God Therefore that distinction vpon which some Diuines build to ouerthrow Gods decree of reprobation and election before the corrupt masse is not sound for thus say they Gods attributes are some of them absolute as eternity infinitenesse goodnesse wisedome and these are presupposed before the beeing of the creature others againe conditionall and alwaies haue respect vnto the creature as iustice and mercie no iustice but vpon the condition of sinne and no mercie but vpon the condition of miserie All this is true beeing vnderstood of the execution of mercy and iustice but absolutely it is false being conceiued of the first actions of iustice and mercie for the first action of any wisedome is to dispose of all things for their ends and then consequently to execute one thing to speake what God doth in himselfe and another thing what hee doth in his creatures therefore by the rule of diuinitie in this place wee vnderstand by silence such a kind of mercie as appeares vnto man in the state of his sinne and miserie which is equal to all and no distinct fauour of God in Christ but his generall goodnesse First on mans part for as soone as hee had sinned against God presently vpon the very sinne he was guiltie of hel death and damnation and the iustice of the Lord apprehended him and therefore present execution and if he had cried haue patience with me and I will pay thee all it had beene in vaine for he should haue promised more then he had been able to pay therefore the Lord must haue patience with him for his mercie sake and a little releiue him in his miserie Hence one reason is mans miserie a second is in regard of God himselfe who will be holy in all his workes and therefore iust and merciful iust because of iniquitie mercifull because hee will haue all iust commendation Shal it be the commendation of man to spare and shall not the Lord spare yes assuredly the Lord is full of clemencie and bountifulnesse From his clemencie appeareth his patience and long suffering and from his bountifulnesse many a temporall blessing as wee see by daily experience to the tempting of the verie godly that there is no diuine prouidence For the Rhetoricke in the words here is first to hold the tongue put for silence then secondly silence put for patience meekenes gentlenesse long-suffering and bountifulnes for the Grammar the word signifies such a kind of silence as goes with deafnes as though God were both dumme and deafe but the Lord is not so for he hath made both the dumme and deafe Exod. 4.11 and therefore can hee be dumme and deafe at his pleasure and also speake and heare at his pleasure So then I find this word in a more significant coniugation wherin a double action is signified Tacitum cogitare to thinke a secret to be silent for better deliberation and therefore Gods silence is no idle silence but full of wisdome Lastly for the logicke this is an adiunct giuen vnto God now adiuncts make not for the beeing of any thing but for his welbeing and therefore the Logicke tels me that though silence bee not for Gods beeing yet it is a grace that the Lord will put vpon himselfe when he saies I am silent And therefore hauing found out in some measure the wisdome of God in his word let vs magnifie him in it and apply it to our owne hearts Obser The great God of heauen and earth that is prouoked to wrath euery day is full of mercy clemencie patience long-suffering and bountifulnesse toward all Reasons drawn from God secondly from the creature Reas 1. It is Gods nature Esa 55.7 for hee is verie readie to forgiue that is it is his verie nature Reas 2. Gods will Ezek. 33.11 As I liue saith the Lord I desire not the death of a sinner Reas 3. His glorie Exod. 33.19 Moses desires to see Gods glorie the Lord answers him I will make all my good goe before thee and what is that I will shewe mercie on whome I will shewe mercie and I will haue compassion on whom I will haue compassion Reas 4. From his words and deeds both by himselfe and by his Prophets Isa 1.18 Come let vs reason together though your sinnes were as crimisin they shall bee made white as snowe though they were red like skarlet they shall be as wooll Isa 30.18 yet will the Lord wait that he may haue mercie vpon you and therefore will he be exalted that he may haue compassion vpon you 2. Chro. 36.15 The Lord God of their fathers sent to them by his messengers rising early for hee had compassion on his people and on his habitation Reas In regard of the creature First serious meditation on the time of his patience Acts 13.18 About the time of fortie yeares suffered he their manners in the wildernesse no idle circumstance but worth the obseruation that euill manners should goe vncorrected fortie yeares which ought now to
be laid to heart and driue vs to a better consideration of the time present Reas 2. By this meanes a prouocation to repentance Rom. 2.4 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance c. Reas 3. Because the creature shall finde nothing commendable in himselfe which he shall not see in God now silence beeing commendable in man it shall plainely appeare to bee with God the commendation of silence in man is often in the prouerbes as for example Prou. 10.19 In many words there cannot want iniquitie but he that refraineth his lips is wise 25.12 A word spoken in his place is like apples of gold with pictures of siluer 26.23 The heart of the wise guideth his mouth wisely and ad leth doctrine to his lips Therefore will the Lord be free from many words he will speake in his place and guide his mouth most wisely Reas 4. The lawe of creation Eccles. 3. a time for euerie thing and therefore that which is to the creature shall be vnto himselfe he hath a time for mercy and hee hath a time for iustice Reas 5. Because an appointed day Acts. 17.30 31. The time of this ignorance God regarded not but now hee admonisheth all men euerie where to repent because hee hath appointed a day in which he will iudge the world c. Therefore God for the time of the ignorance of the Gentiles was verie silent but now hauing made his grace shine most apparently according to his owne appointment will sleepe no more in silence but awake all by the trumpet of the Gospel and if they disobey the Gospell of our Lord Iesus Christ then shall hee shewe himselfe from heauen 2. Thess 1.7 with his mightie Angels in flaming fire rendring vengeance vnto them not for the dayes of their ignorance or miscariages in them but because they doe not knowe God and haue not obeyed his gospell then shall they bee punished with euerlasting perdition from the presence of the Lord and from the glorie of his power Vse 1. reprehension First confutation of the wicked which cry Mal. 3.14 It is in vaine to serue God and what profit is it that we haue kept his commandement and that we haue walked humbly before him we count the proud blessed euen they that worke wickednesse are set vp and they that tempt God yea they are deliuered Alas poore wretches if there were no more to condemne thee yet this were sufficient that God hath beene silent with thee Secondly correction of the godly that as yet haue not learned this lesson to imitate God in refraining their tongues from speaking against wicked men if they know their calling they may doe it but to exasperate the wicked is not alwayes necessarie nay alas they cannot refraine their tongues from speaking against their brethren when they may see plainly by this doctrine that the Lord is silent with his verie enemies Againe it reprehends all fretting at the prosperitie of the wicked Psal 77.8 yeeld God his silence and wait vpon him also all censuring is here condemned Rom. 2.1 2 3. Iam. 3. 2. Vse instruction first admonition to the wicked that they haue some consideration of the Lords mercies towards them The Sun often beating vpon the stones causeth them to haue some heat though not at the heart yet in the outward parts and therefore a shame for them if they be neuer the warmer for Gods silence the wicked are worse then little children who when they haue gotten any thing of their parents will away without either looke or legge yet if they know they will haue dutie then they doe it in such fashion that all men may see their hearts another way on their game abroad But wicked men though they haue bin often told that the Lord lookes for duty at their hands yet he shall haue none at all and surely suppose they haue so good a nature as they will take off their hatts before they sit downe to the table yet I am afraid it is more for custome then any thing els Thus a sensuall mind counteth nothing sweete but what is taken in hugger mugger without Gods allowance like some gallants thinke no venison sweet but that which is stolne fooles they are which admire the brightnesse of the sunne in the watter and neuer looke vp to the body The whelps that feed vnder the tables will fawne vpon their masters if any smite them they will presently flie at them the oxe and asse knowes their owners but wicked men are worse to God then oxen asses and dogs are to them And surely for the best of their speeches they are as I may say no better then common tearmes of holines without affection and therefore like court holy water good words but pay no debt And if at any time with Balaam they see the beautie of Gods church in the dayes of Gods silence then like hypocrits they wish as Balaam did Oh that their soules might die the death of the righteous and that their eude might be like his yet all is but a flash of lightning soone come soone gone for there is a thorne caught in their foote which hindreth their pretended iourney For this loth to depart he singeth vnto his own soule Shall I in this calme of Gods mercie loose my pleasure in this time the cost is cleere but alas to liue a godly life makes me thinke a lyon is in the way and therefore must I needs slippe my necke out of the collar And thus by their high estimation of the present they become pennie wise but pound foolish so that when they shall be taken away from this estate they come to had I wist But alas let them know for conclusion that they are worse afraid then hurt they know not that to physicke in the spring is the best time of the yeare the vomit of the soule which is the griefe of repentance shal do the most good while it pleaseth the Lord to visite them with the day of his silence Secondly here is excellent direction to the godly first to praise God Psal 136. all things must praise God why be cause his mercie endureth for euer which is repeated in euery verse and surely this may be an excellent motiue to Christians to make them full of holy affections for it is a great mercie of God to haue a large affection of well-doing when we haue good occasion thereof For God neuer ceaseth in offering occasion but we often cease in hauing affections Therefore it were an excellent thing to keepe reckoning what wo runne vpon Gods score we do it with men but alas they are hardly found which thinke how deepe they are in Gods books such ill husbands we are for our soules if I ouershoote my selfe with men that they may haue a saying of me behold an vngratefull person that will cut me at the heart but rare it is to know how I haue
insight of the mercies of God in his Christ which are the onely ioy and confidence of our soules And thus much of Gods mercie CHAP. VI. Of Gods Iustice in generall THe second part of Gods holines Iustice is his Iustice contained in the consequent part of the sentence and is distributed into two adiuncts Power and Order Power in that God will be sure to iudge and Order in that he will take no hastie courses whereby all should be done in confusion Excellent is our God for first beeing a God almightie he is able to doe what he pleaseth with his creature but secondly obserue his order and euery one shall confesse that he is a God of excellent wisdome for things done in good method stoppe the mouthes of all Two men that put on armour and like bulls of Basan push the one at the other are not discommended for their power and strength but that beeing men they wanted wisdome to vse their strength aright and that is that they kept no good order and therefore such execution of iustice as this is condemned so that if our gratious King had no more arguments but this one in forbidding all Duells it were sufficient for graunt the exercise the power of iustice yet where is this order and good method that the Lord would haue obserued of all his seruants Aristotle hath vnfolded vnto vs in his Ethicks fiue intellectuall vertues which if they concurre not in all our actions they will prooue exceedingly defectiue First intelligence which giues information of the cause and the reasons of it secondly science which disposeth of euery necessarie truth in those reasons so that thereby he shall iudge his cause to be good or bad for vt intellectus habet se ad verum ad falsum sic voluntas ad bonum vel malum the vnderstanding goes before and iudges of truth and falshood and the will follows after and embraceth good or euill the third vertue is sapience seeing how he may diduct and draw out of the truths of science other necessarie truths which could not appeare but by the discourse of this third vertue the fourth prudence which is the fourth perfection of our actions when we doe all the former in good and comely order the fifth Art the highest degree of perfection when I doe all nimbly and very skilfully in knowing in iudging discoursing applying These men may haue the three first vertues but they are altogether destitute of the two last they may know that their cause is good and that both of them hath reason to complaine of iniurie for braue spirits can not rest without mutuall prouocations secondly they may know that disgrace of their persons is their shame and the losse of their good name which they esteem better then the most pretious oyntment that they inioy to be such an iniurie that it can deserue no lesse then some kind of trial and so in the third place discourse of it and conclude that therefore they will haue iustice executed that they may bee reuenged for their wrongs but alas when they come to apply all this their former knowledge they want prudence and so leap ouer the lists of iustice and breaking good order spoile the exercise of all artes For first they breake the rule of diuinitie in sinning against God by murther the rule of ethickes for fortitude and manhood is abused the rule of politickes for the common-wealth is iniured by losse of such persons as might haue been his pillars the rule of nature complaines that would haue himselfe preserued in all his subiects Indeed special nature for the good of generall nature will seeme to crosse himselfe the fire will descend and the water will ascend before they will suffer such a stranger as vacuitie to possesse any place among them So indeed nature would neuerbe offended if they would shed their blood for their countrie Nature will make the hand to offer it selfe to be cut off before the head receiue the blowe because nature is wise in order knowing that the head is to be preferred before any other member because it hath in it the greatest part of life The people can tell Dauid thou art better then ten thousand of vs and therefore no matter if we be all cut off to saue thy life Blessed is that kingdome that is not onely powerfull in iustice but that keeps good order in the execution Indeed many may say I will reprooue thee but alas how few say I will set thine offences in order before thee Many lie in prison for a sic volo sic iubeo stat pro ratione voluntas authoritie vrged by violence of passion spoyles all Magistrates Aristotle saies that the law ought to be like the primum sensorium which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the law must sauour of no qualitie but his owne for then would it neuer iudge aright And as the lawe is so ought the Magistrate to be voide of all his owne passions let the law rule him as he meanes to rule the people and then should all be done in good order and we should not heare these lamentable complaints I am in prison but I knowe not for what cause and the Magistrate saies I shall lie there vntil my bones rotte For the mercies of God let vs be mooued betimes as well to set mens sinnes in order as vse our power in reproouing of them lest the Lord come and handle vs most roughly in the power of his iustice for this most hainous offence committed in diuiding iustice against it selfe So then the distribution lets vs see that the power of God is neuer without his wisedome but that the Lord workes in all things intelligenter scienter sapienter prudenter artificiosè plainly truely wisely prudently and skilfully The power of Gods iustice is laid downe in these words I will reprooue thee first the cause I the Lord which in the first verse styled my selfe the God of Gods euen the Lord from heauen in comparison aboue all and in dominion ouer all without comparison therefore a mightie iustice that hath so great a cause Secondly from the species or kind of it a reproofe therfore vindicatiue and reuenging iustice stronger then remuneratiue or rewarding iustice for here appeares ira furor excandescentia anger a displeasure of short continuance furie a short madnesse the third an inueterate hatred that alwaies smoakes against sinne that kindles hote coales hinc ira ex candore fierinesse full of brightnesse Thirdly the obiect thee the sinne and the person I am out of loue with both and therefore will I discouer thy sinne which I know thou aboue all men mayest not endure to heare of Secondly what thou thy selfe art both in deceiuing and beeing deceiued shal plainly be knowne therefore most powerfull iustice whose cause is Iehouah nature vengeance obiect the most secret sinne and most deceitfull person free from all the iudgement seats of men Sect. 1. Of the cause Observ 1. The great God
the sacrifices of the Lord are a contrite spirit broken heart not burnt offrings not calues of a yere old not thousands of rams or ten thousand riuers of oyle not the first borne or fruit of the bodie He hath shewed thee O man another lesson and that which is good and which the Lord requireth of thee surely to doe iustly and to loue mercie and to humble thy selfe to walke with thy God Go too then we haue fasted and thou seest it not wee haue punished our selues and thou regardest it not I tell you It is to seeke your owne wills and require your owne debts and therefore you haue your reward therefore Isa 48.1 Heare yee this O house of Iacob which are but called by the name of Israel and are naturally come out of the waters of Iudah which sweare by the name of the Lord and make mention of the God of Israel but not in truth or in righteousnesse You are indeede called the holy citie and stay your selues vpon the God of Israel but his name is the Lord of hosts he hath an armie against you First a iust cause is giuen him of warre for he declared these things of old made thē plaine and brought them to passe therefore of what can you accuse him Well thou art obstinate thy neck is an iron sinew and thy browe brasse I haue done much for thee the old I haue made knowne vnto thee that thou mightest not blesse thine idol for it nor say it was his command newe things againe haue beene made for thee and not reueiled lest thou shouldst be arrogant in saying I know them for I knew thou would grieuously transgresse therfore haue I called thee a transgressor from the wombe therefore if I forbeare thee a while it shall be for my names sake and for my praise Indeede I kindled a fire against thee and fined thee but not as siluer for I found no purenesse in thee all was drosse I haue chosen thee in the fornace of affliction to saue thee from consuming for surely except I that appeared to Moses in the bush Exod. 3. to keepe it from burning when it was all on fire had been in thee which wert but as a bush in Egypt thou had been consumed and perished for euer but alas thou wilt consume thy selfe by thy hypocrisie and dissembling lips Reas 1. Gods truth Rom. 3.4 Let God be true and euery man a lyar as it is written that thou mightest bee iustified in thy words and ouercome when thou art iudged therefore except the Lord should put forth himselfe hypocrites would prooue God a notorious lyar for they belie him most and if they should so leaue him he should be thought an Idol god therefore will he make their secrets appeare 2. Because Gods word which is a light in it selfe by them is put vnder a bushel therefore will the Lord set it vpon a candlestick that it may giue light to descry all the corners of their hearts 3. The last iudgement Eccles. 12. v. last God will bring euery secret thing vnto iudgement but hypocrisie is a secret and therfore shall God iudge it Reas 4. From hypocrites themselues and it hath many branches first because pure in their owne conceit Prou. 13.12 this generation must bee knowne that they are not washed from their sinnes Secondly to answer their murmuring Isa 58. for if God should not speake vnto that which they haue said of him he should be thought to bee a God that regarded not fasting and calling vpon his name Thirdly to detect their sanctification Isa 66.3 which is no better then the blessing of an Idol killing a man or offering swines blood Fourthly to detect their repentance 1. Sam. 15.13 I haue saies Saul fulfilled the commaundement of the Lord but the bleating of the sheepe and lowing of the oxen shewe his infidelitie Fiftly to detect their faire pretexts Ezra 4.2 Gods enemies come to Gods people and say we will build with you for we seeke the lord your God as ye doe c. Sixtly to detect their slanders Neh. 6. yea they speake in his praise before me and told him my words and Tobiah sent letters to put me in feare Seuenthly because they leane on God to hurt others Micah 3.11 Lastly that they may see truely whither all their worship tended Reas 5. That the godly may not stagger Psal 139. Dauid prooues himselfe faithfull by a speciall liuing in Gods presence 1. Vse reprehension First confutation of all those that may not endure to haue their sinnes detected or thinke themselues so pure that they haue nothing to be discouered Hypocrites are the onely Puritans of the world for such persons as can not endure the ministers reprehensions are shroudly to be suspected of hypocrisie Secondly correction of the godly that make not a distinction of their loue betwixt formall professors and true hearted Christians Dauid is onely a companion of all them that feare the Lord and are approoued of God but for the wicked and hypocrits that wil not confesse that excellent presence of the Lord as he doth Psal 139. He hates them earnestly with an vnfained hatred as though they were also his vtter enemies 2. Vse instruction First admonition of the wicked that they bee better aduised of their presumptions for surely they are sarre out of Gods loue and therefore that they may a little try themselues I will helpe them a little to examine their estates Luk. 12.1 take heed to your selues of the leauen of the Pharisies which is hypocrisic for there is nothing couered that shal not be reuealed neither hid that shall not bee knowne The Scripture laies downe plainely what hypocrites are and what they are not both of them are laid together Prou. 30.12 first what they are to wit a generation for multitude pure for qualitie in their owne conceit for the best ground of all their religion a generation borne of themselues pure in outward profession to deceiue the world and in their owne conceit to deceiue themselues Let vs therefore see their building that they raise out of their owne conceit Maskes once serued men to play and sport in iest but now they are vsed in good earnest and the hypocrite is the most excellent at this game these men would be kings haue all at command and scorne to abase themselues in comparison with any but let them know that as at the chest play the king commands all vntill the mate be giuen without redresse and then he is but like the rest so when death shall checke these kingly hypocrits it shal be knowne that they are no better then the common sort of people that must euerie mothers sonne of them to hell Indeede the Cupresse tree is straight and tall in colour fresh and greene yet on the same no holsome fruite doth growe which is fit for nourishment so that by the tast we may espie the goodnes of the tree therefore saith Christ by their fruit yee shall know them In Phaenicia
with my heart and for my spirit to search diligently will the Lord absent himselfe for euer and will he shewe no more fauour is his mercie cleane gone for euer doth his promise faile for euermore hath God forgotten to be mercifull hath he shut vp his tender mercie in displeasure what will this doe vnto my soule surely it will prooue my death Yet I remembred thy workes meditated in them deuised with my selfe what should be the ende of them and I found thy way in the Sanctuarie whither I must ascend by faith if I meane to declare thy power among the people to wit thy redemption The waters of the red sea seeing thy power were afraid the depths trembled thou rainedst vpon Egypt and madest thy thunders to be heard the lightning lightned the world the earth trembled and shooke thus thou didst lead thy people like sheepe by the hands of Moses and Aaron so that they wanted no comfort in the midst of many waters and all because God did dispose of all their troubles Surely that God orders all things is a most admirable comfort of the faithfull and a reson that I cannot leaue vnpressed Thy little finger shall not ake a haire of thy head shall not fall to the ground without Gods disposition Psal 121.4 behold a note of admiration both to good and bad of demonstration to all that expect the mercies of the Lord and of attention to those that are too negligent and what may they all behold euen this that the keeper of Israel will neither slumber nor sleepe A keeper what is that surely to be set in some office and therefore too base for the great God of heauen to become Israels seruant if Dauid had not styled him so in the next verse I should haue beene vnwilling to haue thought it but nowe I dare say it the Lord is thy keeper and therefore O Israel thou art but as a child vnder tuition as a sheepe vnder a pastor but happie that thou art put into the hands of no gouernour saue into his that gouernes the whole world not a sheepe left vpon the mountaines without a shepheard but euen vnto him that against the fond conceit of the Aramites is the God both of the mountaines and vallies the keeper of Israel First he had Iacob in his keeping the younger brother who when he feared the strength of his brother Esau became Israel one that preuailed with God and therefore sure to preuaile with man He had stood before the lyon of the tribe of Iudah and therefore needs not blush at the face of Esau Againe all the twelue Patriarks haue gone into Egypt and their whole progeny taking the name of their father and therefore were preserued in Egypt brought out with ioy lead through the red sea protected in the wildernesse and most safely conducted into the land of Canaan and since that all spirituall Israel hath bin lead by Christ Iesus out of spirituall Egypt through the red sea of his baptisme to passe through the wildernesse of this world vnto the celestiall Canaan where they shall appeare in Sion Now beloued what is this keeper vnto Israel not onely no sleeper but also free from all slumber he neuer layes his eyes together as though he were wearie with watching Psal 34.15 The eies of the Lord are vpon the righteous and his eares are open to their cries neither hath he any neede to close them vp for it is onely proper vnto the creatures that are wearied with labouring and watching but the Lord is no more wearie in his care for the whole world then he is for one of the heires of thy head See it in his Saints hee preserued Noe in the great deluge Abraham and Lot in all their dangers Iacob could not be hurt of Esau nor Ioseph in prison Moses cannot perish in the riuer nor Israel in the yron fornace and therefore the heathen by the light of nature could paint out prouidence in Argos with an hundred eyes so that if one were at rest yet another might be waking but the Lord is totus oculus nothing but eie and therefore all comfort to them for whom he watches for good and not for euill Vse 1. Reprehension first the confutation of the wicked that thinke by their disorder to confound the Lord indeede man is confounded in many law causes and knowes not to what heades to bring some crimes that so they may be iudged but the Lord wil not misse his scope for all their confusion Secondly a correction of the godly that depend no more vpon God is God thus excellent Oh then I will neuer be from his elbowe I will keepe me to my station that so when my God shall call I may be in readinesse Vse 2. Instruction first admonition to the wicked that for shame they set something in order and leaue not all in heapes seeing the God of heauē means to visit their houses Secondly let thē be admonished to deale better with their neighbours and bandle them more gently for that must come on their skore The other vse is a direction to the godly concerning the faithful cariage of themselues in this world Let them haue as little to doe with the wicked as they can for euery secret of them shall be brought to light How would a man tremble when he knows that any person is detected for villanies with whome he had to doe be none of their receiuers for they are theeues and they will indanger euery one of the law that hath any thing to doe with them Vse 3. Consolation vnspeakable that the Lord will haue the handling of all matters first in thy necessities hast thou any wrongs offered thee be of good comfort for the Iudge is for thee hast thou any trialls be exceeding ioyfull the matter shall be caried on thy side against the face of all thy aduersaries hast thou lost any thing by theeues and wicked oppressors of the world if they now be vnknowne vnto thee thou shalt haue them then detected if thou knowest them but can get no redresse here vpon earth rest quiet thine heart the matter shall be amended and for deferring of the payment thou shalt receiue the whole with all the forfeits Secondly in thy plenty reioyce in the Lord for he orders all things to increase thy store and to giue thee thy fill of ioy Sect. 2. Of the placing of sinne Set The second argument is the setting or placing of sinne Hos 2.10 from whence it is plaine that sinne hath wholly put man out of ioynt and alas when this setting shall come he shall be so forlorne that it shall be impossible to bring his ioynts into any good frame It shall then be past time for turning the wheele of the vnderstanding for disposing the will to runne in her created course to bring the affections to good order place euerie member of the bodie to become a weapon of righteousnesse to serue uhe Lord yet there shall be a
wantonnesse vncleannesse vnto which they giue themselues with greedinesse Ephes 4.17 vanitie of mind brings in darkenesse of cogitation darkenes of cogitation estrangeth a man from the life of God strangers we are with God through ignorance especially because of the hardnesse of our hearts this drawes on a senselesse conscience c. These stratagems are most naturall to all and vpon these he builds the rest first Atheisme that there is no God secondly vpon that he laies a second that then there is no worship of God thirdly that then there is no word of God fourthly that then a man is not to beleeue that which is preached Hence all the mysterie of a mans faluation is to wicked men nothing but foolishnes thus he brings men to forsake God renounce their baptisme and giue themselues wholly to his seruice After the deuil hath thus hammered the vnderstanding and beaten it out to his owne will and bent he sets vpon the will and affections of men and knowing thē to wheele in a wrong course from God he labours against nothing more then that they should euer listen vnto any meanes that might bring thē againe to run in the waies of God First therfoere hee perswades them to beleeue that the word of God is not true this he did to our first parents Gen. 3. if he cannot perswade this because now it hath beene confirmed by so many miracles and shedding of so much blood that euen natural men may as wel as deuils beleeue it to be true and tremble Yet he hath a second course that though they beleeue this word yet that faith is either meerely historicall or else indeede meere presumption in which faith millions of soules goe to hell But if he see that the soule will not presume then he perswades the difficultie of faith that it is a verie hard matter to beleeue and thousands that striue for it goe without therefore as good sit still as striue and be neuer the better Others againe are perswaded that such a doe for faith is a needlesse thing they can content themselues with an ordinarie perswasion of Gods mercy and to looke for higher mysteries belongs to their teachers and not to them these will neuer trie whether they beleeue or no but will bee content with such as God sends them Another fort are tempted to thinke that the name of a beleeuer is a discredit vnto them and therefore they will neuer be pointed at as singular A sixt kind are tempted with their vnworthines how can the Lord bestowe such an excellent grace vpon mee that am so vnworthy A seuenth sort are tempted with the vnsoundnesse of their faith because they see many imperfections Eightly others that they haue no faith because no feeling Ninth that their faith may fall as Iudas faith did Lastly that they can neuer withstand all these tempests that break in vpon them By all these meanes the deuill labours to drawe the will to infidelitie after this he allures the wil by large propromises to beleeue in him and so brings a miserable slauerie vpon the will The affections are mooued and tempted of the deuil by the baites of prosperitie or els disquieted with aduersitie to curse Gods prouidence c. The body in spirit humour temperature qualitie instrument and substance is notably tempted and wrought vpon by the deuill Many points might here be cleared and examples for the illustration of them I will giue one that I haue seene by late experience who inclining to inflamation of his braine and so vnto aphrensie was tempted to murther himselfe and that with this strong perswasion of his phansie that except hee did it speedily a thousand deaths worse then that would befall him which thing beeing falsly apprehended of him made him presently yeeld and hauing hung vp himselfe by both his garters vpon a tree his garters presently broke a woman that was weeding in a garden beeing not farre from him the deuil perswaded him that shee had cut his garters and without all question if he had not beene preuented when he was come complaining vnto the woman what an iniurie she had done him would presently for that iniurie haue beene tempted to kill the woman His phrensie growing vpon him and making him so vnruly that they were faine to bind him with ropes two or three men watch him and then his phansie apprehending that euery man he sawe or any creature that came in his sight was come to kill him he would alwaies crie If I had beene hanged I should neuer haue beene thus misused The like hath beene in many others that when they haue beene about to make away themselues for some distempered humour haue also plotted to kill wife and children not for that they hated them but that they should not liue in disagrace after their death All this and much more can the deuill doe by his great wit and vnderstanding But perhaps you will say he is not so malciously bent for his will I answer that as he hath vnderstanding to doe euill so he hath a will to do more then he can inuent or imagine with his minde See then the degrees of his malitious will against mankind First if we could finde in our cowardly hearts to sue for a dishourable peace with the deuill Gods and our enemie there should be no hope of truce or reconciliation with him for his malice is not newly conceiued but inueterate and as auncient within a fewe dayes as the world it selfe and for time to come it is endlesse and will outlast the world He was almost burst with enuie against Adam in Paradise and so is he in like manner against all that are raised vp againe in the second Adam and haue gotten the fee simple of euerlasting glory Gods proclamation of open warres Gen. 3.15 is not yet come to an ende but is to last for euer Thus then you see malice without all reconciliation auncient and endlesse but yet a fourth degree followes and that is that his malice is mortall and deadly not to a mans goods and possessions or body or bodily life but to body and soule whose destruction is a paradise of ioy vnto him therefore is he called Satan Zac. 3.1 an enemie Matth. 13.39 a malitious one Neither is the nature of this enemie to be satisfied with some small reuenge for he is called a murtherer and a manslayer as though it were his onely occupation neither is he of late fallen to this trade for he hath professed it from the beginning like an old hangman he is flesht in blood and crueltie But it may be a sauage man may haue in him some reliques of humanitie and therefore the deuill hauing reason as well as man may sometimes recall himselfe by reason and take some pitie but the Scriptures driues vs from this conceit comparing him vnto the most cruell beasts first a lyon yea a roaring lyon after his pray who being so hungry and rauenous that he desireth nothing more then to
vertues which are able to proclaime his name for vertue is the onely thing to blaze abroad the name of Iehouah these vertues are mercy and compassion more speciall Chap. 34.6.7 strength mercie grace patience bountifulnesse longanimitie gentlenesse c. Here you see is speciall mention of mercie and iustice Mercy and iustice Gods cheife glorie as though in regard of them all the rest were obscured these are as the two great lights the one to rule the day of his election the other to rule the night of mans misery Now all these are simply willed of the Lord and therefore as we haue come vpward by analysing so now may we boldly compose againe the whole matter First God wills his glory secondly his goodnesse Genefis or the order of Gods proceeding as farre as the Scripture guideth vs. thirdly his verues fourthly the vertues of vnderstanding fiftly the vertues of will sixtly the principall vertues of his will iustice and mercie this is all done in himselfe absolutly without all respect vnto the creatures But God wil manifest all this out of himselfe First therefore he will create secondly by creation he will make a world thirdly in the world he will haue a man fourthly that he may haue him he will make him fiftly he will make him in his owne image sixtly man thus made may by his own free will become vnholy seuenthly man beeing vnholy may be receiued vnto mercie or plagued with iustice eightly that mā may be receiued vnto mercie Christ shall redeeme ninthly that Christ may redeeme him he must bring him to his sheepefold and saue him in the arke of his church tenthly that he may be saued in the Church he must create in him the spirit of faith lastly he must bring him to those heauenly mansions where his name was written long before the foundations of the world the rest beeing left in their sinnes must dwell out of heauen where there names are written in the earth And thus much of the subiect Now I come vnto the end Concerning the third thing in the definition which is about the ende where I wil shew three things first the end it selfe secondly the manifestation of it thirdly the order The end on all parts is graunted to be Gods glory for as he is the supreame efficient cause of all things so is he the last end and before him and after him nothing is to be found Secondly all agree that the manifestation must be in regard of his essentiall properties only all the question is of the last in what order they are to be manifested That this may appeare we will shew what the order of endes is Subordination of ends to some last secondly which ende is exactly the last in this order thirdly the order of the meanes fourthly the order of subiects out of which these meanes are produced Order of ends is the subordination or bringing vnder of all ends to one last ende the reason of this is because order is alwaies of things comming betwixt an absolute first and an absolute last this the heathen Philosophers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eruditio in cinculo wisdome running round in a circle In a circle you know that there must be the same beginning and ending so God the beginning and ending of all things makes his wisdome in all his creatures runne round from him to him This the heathen Poet Homer called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auream catenam quae de coelo vsque ad terram descendebat a golden chaine comming from heauen to earth in which euery footsteppe or impression of Gods wisdome is as a golden lincke coupled with some-other from the beginning to the ende So then the first point is plaine that all things are vnited together for some last ende Many lines meete in one center and so all make but one yet being drawn vnto the circumference spread themselues abroad For the second The last end consists in all Gods attributes which are one as himselfe is one all Gods attributes are the last end his glorie is the last his goodnesse is the last his vertues are the last and so of the rest If it bee inquired which of all these wee are to conceiue of as the last exactly I answer iustice and mercie This shall the better appeare if we consider how God is the best in euery thing If we speake of beeings then God is the best and most absolute beeing if we speake of life then God is the best life therefore will and vnderstanding which belong vnto the best life Now will and vnderstanding are considered of vs either for facultie or vertue for facultie then the Lords vnderstanding beeing the best must be able to vnderstand together and at once all truths and his will most free to will all good facultie we say makes able but vertue makes prompt and readie as the intellectuall vertues make a man prompt and readie to vnderstand the morall vertues prompt and readie to wil that which is good Vertue is whereby God is knowne vnto vs to be absolutely good therefore absolute happines both for vnderstanding and will These beeing premised let vs see where we may note the greatest perfection and excellencie First vertues are more excellent then faculties and so the Lord had rather shew his goodnesse then his omnipotencie Secondly morall vertues are better then intellectuall in so much as the will is better then the vnderstanding therefore I dare boldly say the Lord had rather shew his morall vertues then intellectual The best vertues iustice and mercy for it is a greater praise to be iust and mercifull then wise and vnderstanding Lastly among morall vertues none comparable to iustice and mercie why then may I not conclude that exactly the last ende that God would haue manifested is the glorie of his iustice and mercie and if this be the last then all other must be brought vnder these and aime at these principally Reasons of this assertion are many First that which brings out of the creature the speciall manifestation of Gods glorie is the last and best ende but iustice and mercie doe this Exod 33.19 I will proclaime the Name of the Lord before thee and what is especially proclaimed iustice and mercie and mercie more then iustice so Rom. 9. God will get him a name on Pharaoh a reprobate by his iustice and a name on his Elect by his mercie and therefore God is often said in the Scriptures to delight himselfe in iustice and mercie Secondly iustice and mercie are the chiefe because they are the vertues of the will which is properly conuersant about good Thirdly these make vs conceiue of God as the chiefe good It is worth our obseruation to see euen how by the light of reason the Heathen haue ascended to this consideration they referred all things to foure heads 1. Such as haue onely beeing 2. that haue beeing and life 3. that haue beeing life and sense 4. that haue beeing life