c. Thou hast manifested vnto mee and Lord make it more and more manifest and grant that in this manifestation I may continue sober vnder thy winges If yee vrge yet more that even the power of sinning given by GOD and the permission of sinne seeme to derogate from His Holinesse in His works because as the Ethnicke sayeth in Iustin. Martyr Hee that may hinder and permitteth in effect doeth what hee permitteth I answere first concerning the power of sinning that if wee vnderstand thereby a licence to doe evill it is not from GOD for this is an vnbrydled disorder of the will importing in it permission impunitie and a formall or virtuall approbation of him that giveth this libertie Thus it is not from GOD Ecclesiasticus 15.20 Hee hath commanded no man to doe wickedlie neyther hath Hee given anie man licence to sinne But if wee vnderstand by the power of sinning a naturall power that may bee exercysed well or evill it can not bee denyed that so taken it is from GOD and so with Augustine the Schoole-men teach Neyther is there anie blame in this for if it were not our libertie would not appeare The free power of doing one thing is joyned with the power circa oppositum in vs as the Philosopher teacheth and August with him When it is in our power to doe it is also in our power not to doe c. So Thomas there Therefore this power of sinning is not evill but good and hath a good vse to wit to make vs free Hence Tertullian Basil and others grant it when having to doe with those that made GOD the author of sinne I meane not that the power of sinning belongeth to Libertie taking libertie in the largest amplitude therof for that is false as we are taught by Thomas and others and it is manifest in GOD who is most free yet can not sinne This Anselme meaned when in his Dialogue de lib. arbit cap. 1. hee sayde that the power of sinning is neyther libertie nor a part thereof yet can it not bee denyed that this power belongeth to mutable libertie The act of sinning is a free act So the power whence it proceedeth must bee actus primus liber 1. There can not bee a second act without the first proportionable 2. If this were not true the power of desisting from sinne should not belong to Libertie for the libertie of one contradictorie includeth the libertie of the other This indeede is a defect and imperfection but so also is the mutabilitie of the will and therefore the Divine Libertie excludeth this as well as that Secondlie as for the permission of sinne I answere 1. GOD is not bound to hinder 2. Hee hath most just and holie reasons for which Hee permitteth the evill of sinne for it is fit that the Universall and Supreame Governour having furnished all thinges perfectlie and most sufficiently for every good should suffer them to be carried freelie with their owne motions Otherwayes the helpe given might seeme not sufficient and the good worke done forced not worthie of prayse Therfore Basil having propounded the question Why GOD did not take from vs the power of sinning answereth As wee thinke not our servantes duetifull when wee haue them bound and in chaynes but when they doe willinglie that which they ought So hee is gracious to GOD not who doeth of necessitie but of vertue and vertue is of election sayeth hee and not of necessitie and election is of that which is in our power and that which is in our power is free 2. It becommeth men to waken vp themselues to the doing of good and avoyding of evill and ever to bee sollicitous and attentiue that they bee not inlacking to the grace of GOD but if GOD would permit no sinne there should bee no neede of this solicitude 3. Hee can drawe great good out of evill as first The manifesting His goodnesse and patience suffering the contempt of His Majestie by sinne 2. The manifesting of His Divine Mercie pardoning it wherevnto belongeth the Misterie of the Incarnation of the Sonne of GOD and whatsoever Hee hath done and suffered for vs. All this is by occasion of sinne whereby He hath manifested His Glorie farre more than if sinne had never beene 3. The good of His Chosen Hee draweth even out of this evill Thus the crueltie of Tyrants served to the encrease of glorie to the Martyres Hence Vincentius the Martyr sayde to his torturer Dacianus Nunquam quisquam adeo bene servivit mihi vt tu Thou hast beene the best servant that ever I had So the wickednesse of Heretickes serveth for the proving and clearing the fayth of the Church Nunquid perfectè de Trinitate tractatum est antequam oblatrarent Arriani Nunquid de panitentia tractatū est antequam obsisterent Novatiani August Psal. 54. Baptisme sayeth hee there was not so perfectlie handled before the contradiction of the Rebaptizers or the vnitie of Christ and His Church before the separation of Schismatickes Thus GOD maketh sometymes a man 's owne sinne to bee occasion of amending his coldnesse and presumption and of greater care and humilitie in tymes coming Saynct Peter and manie of the Sayncts haue beene by occasion of some fall ever thereafter more warie fervent and humble 4. This manifesteth the greatnesse of His Divine Majestie which is such that one sinne committed agaynst it is worthie of aeternall death 5. Hee manifesteth heereby His Divine Iustice whyle Hee chastiseth one wicked man by the wickednesse of another as Hee did to His people Israell by the Assyrians ISAI x. 5 or whyle Hee permitteth one's sinne for the punishment of another in the sinner himselfe ROM 1. Thus sinne is called the punishment of sinne not that it is properlie a punishment for it is not intended by GOD the Punisher but because the permission of it is a punishment willed by GOD for revenge through which permission by accident another sinne falleth out For when a man by former sinnes maketh himselfe vnworthie of the inspiration and protection of GOD Hee withdraweth it from him that is Hee giveth him it not as other wayes Hee would haue done and so hee falleth into other sinnes which by the grace of GOD hee would haue eschewed Lastlie The splendor of His justice shall appeare when sinne shall bee revenged with aeternall punishment So Hee draweth many folde good out of sinne Allmightie GOD sayeth AUGUSTINE who hath power of all thinges since Hee is infinitelie good would suffer no evill at all to bee in His worke except Hee were so powerfull and so good as that Hee can draw good out of evill So neyther doeth His permission derogate from His Holinesse nor yet from His Providence Hee is not an ydle spectator of sinnes and sinners but everie-where His Divine Providence over-ruleth them Though they preasse to drawe themselues from His Disposition and Providence yet can they not for whyle they withdraw
not so easie accesse vnto the Throne of Grace for obtayning Mercie as they had before which I thinke moved the Ancient Church to enjoyne such hard pennance to these who after they were baptized fell into great sinnes as also because of their ingratitude for bygone favoures and benefits they are oft-tymes I will not say alwayes punished or chastised with greater and more fearfull judgementes even after they are reconciled to God by repentance But this will never proue such a reservation of temporall punishment to bee inflicted in Purgatorie in case of not satisfaction by poenall exercyses in this lyfe as our Adversaries doe mayntayne Fiftlie it is certayne that the glorie and happinesse which the dead who haue died in the Lord shal haue after the generall judgement shall be greater extensivè in extention nor it is now and that because it shall be extended or communicated to their bodies also But whether or not it shall be intensivè greater after the generall judgement that is whether anie farther degree of glorie shall be then given to their soules it is not so certayne For manie of the Ancients and some judicious and orthodoxe Divines doe thinke that although they are now with Christ in the companie or fellowship of the blessed Angels and in an estate of vnspeakable joye yet they haue not attayned as yet vnto that consummate and accomplished happinesse which consisteth in the vision or immediate sight of God's glorious essence and which the Schoole-men call beatitudinem essentialem essentiall happinesse or if they haue attayned vnto it yet they haue not attayned to the perfection or the fulnesse of that joyfull and blessed sight which they shall haue hereafter Others boldlie affirme that they haue alreadie gotten a full sight of God's glorious essence and that nothing is wanting to their happinesse but the glorification of their bodies For my part although I incline most to the first opinion esteeming it more probable in respect of the consent of Antiquitie and of diverse places in Scripture which seeme to favour it for wee reade in Scripture that wee shall bee satisfied with the lykenesse of God when we awake that is in the day of our resurrection that the labourers shall bee called together in the evening that is at the ende of the worlde and shall then receaue their hyre that the Crowne of Righteousnesse shall be given that day to all these who loue the Lord's appearing and that when Hee shall appeare wee shall bee lyke Him and shall see Him as Hee is yet I thinke they are wysest who suspende their judgement and are not bold to determine anie thing in such matters as are not clearlie revealed in God's word of which sort this whereof I am now speaking is one Iudicious and learned Calvine who also inclined more to the first opinion condemneth their foolish rashnesse who prye too narrowlie into this secret and willeth vs to be content with these boundes or limites of our knowledge concerning this matter which are praescribed in Scripture And truelie it is sufficient for our comfort and encowragement agaynst Death as also for that Christian and cowragious desire of death which we ought to haue it is I say sufficient to know that it is an estate of such heavenlie glorie and such joyfull happinesse that all worldlie happinesse or contentment is but miserie in respect of it That yee may the better conceaue this consider I pray you that if wee thinke it a delightsome and joyfull thing to dwell in a statelie and glorious Pallace with these whom we loue best and whose companie is most pleasant vnto vs it must be a thing exceedinglie farre more happie and joyfull to liue in that heavenlie Pallace whereof wee nowe see nothing but the pauement yea nothing but the inferiour superfice of it and yet wee see more glorious statelines in it than in all other partes of the world For in it doe shyne those glorious Lightes which enlighten and beautifie the whole world and which made DAVID to say Lord what is man that thou art myndfull of him and the sonne of man that thou visitest him It must bee a most delightfull thing and a matter of exceeding great joye to dwell in that coelestiall Paradyse with an innumerable companie of Angels with all our pious friendes who haue gone before vs and who shall followe after vs with the Prophets Patriarchs Apostles Martyrs and other famous Worthies whose vertues are so much praysed admired on earth and with our great LORD and Master our kynde Saviour CHRIST IESUS who loved vs and gaue Himselfe for vs. What joye I pray you shall wee haue there in beholding Him who died and suffered so manie things for vs How shall wee bee affected and ravished in mynde when wee shall viewe His glorious Head which was one day crowned with Thornes for vs His Handes and Feet which were one day pierced with nayles for vs and His syde which was runne thorowe with a Speare for vs But aboue all if wee shall then be admitted to the cleare and immediate fight of God's infinite essence which truelie is verie probable what admirable vnspeakable yea inconceauable delight and contentment shall that sight worke in vs although it bee not so full and perfect as it shall bee after the generall judgement How joyfullie shall wee then say with DAVID A day in thy Courts is better than a thousand or as hee sayeth in another place As wee haue heard so haue wee seene in the Citie of the LORD of Hostes or rather as the Queene of Sheba sayde Beholde the halfe was not tolde vs the glorious honour of thy Majestie infinitelie exceedeth the same which wee heard This doctrine concerning the felicitie vnto which the Godlie doe attayne when their soules are separated from their bodies affordeth manie profitable lessons and vses vnto vs. For first wee may justlie collect from it that although the Godlie bee manie wayes blessed or happie while they liue heere to wit in respect of that inaesteemable benefite of the remission of their sinnes in respect of these supernaturall vertues wherewith they are endewed and of the operations or actions of the same in respect of God's Fatherlie providence and care which hee hath of them yea even in respect of his chastisementes and of their manyfolde sufferinges yet this their happinesse is nothing in comparison of that exceeding great reward or of that farre more exceeding and aeternall weyght of glorie which they get after this lyfe Glorious thinges indeede are spoken of the Citie of GOD that is of the Church militant The estate of these who truelie and indeede are Citizens of it is an estate of happinesse but of such happinesse as consisteth in sorrowing or mourning for their sinnes and manyfolde infirmities It is an estate of righteousnesse but of such righteousnesse as standeth rather in the remission of sinnes nor in
come to perfect age without some reall and intrinsecall alteration in them or without some praevious disposition whereby they are disposed and fitted for it according to that of holy Augustine He who made thee without thy consent and concurrence doeth not justifie thee without thy consent and concurrence Yet it is possible yea verie probable that these smaller sins are sometyms remitted by our Gracious LORD to those who are alreadie justified without anie praevious change or disposition on their part especially when by suddentie of death and indisposition of bodie and mynde they are impeded from considering and acknowledging of their offences This should not seeme strange to our Adversaries seeing manie of their moderne scholasticke wryters and those of greatest note do teach First that God according to the fulnesse of his absolute power might if he pleased remit sinnes both mortall and veniall without anie infusion of grace yea without anie intrinsecall change or praevious dispositiō by repentance in those to whom they are remitted Secondlie that mortall sinnes not onlie may bee but also sometymes are remitted without anie act of contrition or formall repentance as they call it especiallie in the case of oblivion that is when a man is altogether vnmyndfull of them Thirdlie that veniall sinnes may bee and often are remitted without anie act of repentance whether formall or virtuall by aspersion of holie Water Episcopall benediction giving of Alms c. and that ex opere operato Now if God out of the fullnesse of his absolute power can remit anie sinne without repentance vpon our part and if hee sometymes doeth show this fullnesse of his power together with the greatnesse of his mercie in pardoning the mortall sinnes of the Elect without anie praevious act of contrition when they cannot be remembered as also in pardoning veniall sinnes without the same even when they may be easilie remembered shall we not thinke that he will dispense with the defect of repentance in them for their veniall sinnes and supplie it by gracious condonation when through suddentie of their departure or through indisposition of body mind they are not able to haue it Manie things in such a case pleade for mercie and favour to the godlie man yea pleade more powerfullie and effectuallie with GOD than aspersion of holie water Episcopall benediction or anie other of these things which Papists call Sacramentalia to wit inherent grace which is a habituall repentance for by it wee habituallie detest and forsake all sinne the prayer of the faythfull who are then present with him the prayer of the Church in generall which at all tymes recommendeth to God most earnestlie those who are in distresse and danger eyther temporall or spirituall and aboue all the intercession of our Lord and Saviour for him in the Heavens To these wee may adde the prayers of the godlie man himselfe who dieth so by which long before death preparing himselfe for death hee most frequentlie and ferventlie besought the Lord to grant vnto him a happie departure and a full discharge of all his sinnes before his dissolution The godly put vp this request to God ordinarilie in their prayers and consequentlie it is granted vnto them For seeing the effectuall fervent prayer of the righteous avayleth much and seeing Christ hath tolde vs that if wee abyde in him and his wordes abyde in vs wee shall aske what wee will and it shall bee done vnto vs it were great follie to to imagine that the godlie in vayne put vp this request to GOD. In the second Assertion of our Adversaries there is no certaintie at all For although a godlie man die suddenlie or in a great rage and distemper yet who knoweth what operation the Spirit of God hath secretly vpon his departing soule immediatelie before it bee loosed from the bodie or what communication hee hath with God after the passages of his senses are so stopped that hee can haue no communication with men It may bee when hee seemeth to thee altogether senselesse that then hee is most sensible of his spirituall estate and is crying Petcavi Miserere I haue sinned greatlie in that I haue done and now I beseech thee O Lord take away the iniquitie of thy servant It may be when hee is speachlesse and past conference with men that hee is then entertaining an heavenlie conference or Dialogue with Christ his Saviour that hee heareth Christ saying Surelie I come quicklie and is replying Even so Come Lord Iesus that hee is saying Lord remember me for now thou art in thy Kingdome and that hee heareth CHRIST rounding in his eare that which Hee sayd to the penitent thiefe To day shalt thou be with mee in Paradise I will not take vpon mee to determine whether or not these of the godlie who die suddenlie or in a raging Fever haue anie such exercyse of prayer and repentance after they haue lost the vse of their senses But this one thing I wil say If God haue decreed to pardon no sin how small soever but vpon subsequent repentance as our Adversaries affirme in their first Assertion it is more than probable that GOD granteth that benefit to al the godly before their departure whatsoever be the manner of their death or their carriage in death The third Assertion of our Adversaries which is drawne out of the other two as a cōclusion from its praemisses hath but two faultes one is that these praemisses vpon which it is grounded are not sure The other is that although they were infallibly true yet the conclusion it selfe might bee denyed For although wee should grant that repentance by Gods appoyntment and decree is absolutely necessary for remission of everie sinne how small soever and that manie godlie men die without it yet it will not follow that they must bee tormented after this lyfe in Purgatorie For the common and receaved doctrine of the Papists themselues anent the remission of these veniall sinnes with which a man dieth doeth shewe vs a fayre and easie way to eschew that melancholious and fearfull consequent For they all some few being excepted affirme that those venial sinnes from which the Elect are not fred before death are remitted to them in the verie instant of death or which is all one in that instant in the which the soule is separated from the bodie This doctrine was not onlie maintained by Alensis Thomas Scotus Durandus Almainus and manie other auncient Schoole-men who indeede doe differ verie much amongst themselues anent the meane or disposition whereby remission of veniall sinnes is obtained in that first instant of separation but also by their most famous late wryters who haue handled this matter partlie in their Disputes agaynst vs and partlie in their Commentaries and Disputes vpon the third part of Thomas his Summe Quaest. 87. Now if these sinnes bee remitted in the moment of dissolution what can followe after that moment but eternitie of blessednesse For
motus vniversa vocalia sint veritatem mente concipiat toto â—am habitu ornatu resonat So was hee learned in this learned Citie where there is the Seat of Learning wyse in ordering and governing GOD'S House faythfull impartiall and solid in judging discret in admonishing compassionate in correcting full of power and authoritie in censuring and rebuking to reduce the inordinate and when neede was to cutt off evill examples from the Flocke In dispatch of businesse speedie and with great dexteritie alwayes provident and carefull to advance the Gospell and paynfull even in the tyme of his sicknesse Without all carnall and base feare of men not bowed with boastes to betray the Church or daunted and discowraged from executing his office with great cowrage spirit resolutenesse of mynd contending with them that contended with God and fighting a good fight both in defence of the truth expugnation of heresies schisms and seditions brought in by adversaries And which is a speciall mark descerning a faithful Pastor from an hyreling who seekes his own things Hee was not given to filthie lucre but hating covetousnes all simoniacal practises all cunning covetous dealing not corrupted by brybes non erat manâ— porrecta ad accipiendum collecta ad dandum But in word and work benevolent charitable and hospital Not as Tacitus lib. 1. spake of Otho Opes perdere iste sciet donare nescit An honourable patterne of pietie and humanitie to all a lover and favourer of good men a comfort to the best a terrour and a wound to enemies and the worst inclyned And as Augustine spake of Cyprian Multi erat meriti multi pectoris multi oris multae virtutis In outward carriage and actions graue modest and constant procuring reverence of all that beheld him And which is especially worthie of mention and imitation he was sincere vpright being within what he seemed without Not as Tertullian saith of certain Philosophers Mimicè affectaÌ„t veritatem affectando corrumpunt For as Seneca says of Clemens Nemo potest diu personam fictam ferre But this integritie and constancie appeared in him vnto the ende it was not onlie a naturall inclination in him but a spirituall and gracious disposition At last being over-taken with a longsome and grievous disease which he did beare with his accustomed cowrage and constancie not vsing any word of impatience complaint or motion showing any discontent with God but with a quyet invinceable vndaunted heart as an immoveable Rocke â—phelde himselfe by Fayth and Hope resting in GOD his Saviour only lamenting his infirmitie in this That it vnabled him from the discharge of his Office as hee had done when Health lasted And yet in tyme of his weaknesse his Memorie and Senses beeing perfect hee caused carrie him diverse tymes both to the publicke meeting of the Ministerie and ordinarilie to the Church to the publicke worship of GOD vvhere hee was an attentiue and comfortable hearer And at last extremitie of sicknesse and death drawing neare hee was compelled to keepe home in Divine conference with all that visited him in speach jocund and pleasant vttering diverse Christian Apophthegmes before death often saying That hee had passed the halfe of death alreadie Pulchâ—a res est consummare vitam ante mortem vt mors pauca inveniat quae abolere possit And laying aside all other care hee composed himselfe whollie vnto that heavenlie lyfe and with that store of Comforts which hee had taught others prepared himselfe to death to yeeld his dayes peaceablie and with good resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVherein hee shewe great contentment and willingnesse to die and change this lyfe with a better For hee knewe by his singular wisedome and pietie Nihil esse stultius quam ad praemia coelestia non obsequio voluntatis accurrere sed necessitatis vinculo invitum trahi And for his farther comfort receaved the holie SACRAMENT of the Bodie and Blood of the LORD IESUS CHRIST vvith great devotion in the companie and together with diverse Reverend and Godlie Men the Ministers of both the Townes vnto whom hee verie heartilie in token of his agreement and comfort hee had of their fellowship in his lyfe gaue his Blessing and recommended them vnto the Grace of GOD. After which strength and speach fayling hee gaue diverse tokens to them who were present of a mynde setled and established by Fayth and Hope in assurance of the Mercie of GOD in the remission of his sinnes And then the extremitie of paynes chased that Soule of his out of the tabernacle of this flesh which the Angels haue carried vnto the Bosome of his Father ABRAHAM being delivered from the wearisomnesse and perils of this lyfe and now eateth the Fruits of his labours and his Conscience the comfort of his former fidelitie and with vnspeakeable joye awayteth for our comming thither A SERMON Preached at the Funerall of the R. R. Father in GOD PATRICKE FORBES Late Lord Bishop of ABERDENE In the speciall Church of the Citie of ABERDENE called Saynct Nicolas the xij of Aprill 1635. By WILLIAM GUILD Doctor of Divinitie Chaplane to his Majestie and Minister of GOD'S Word in the foresayd Citie LUKE II. VERS 29. LORD now lettest thou thy servant depart in peace according to thy Word THese words dearly beloved in our Lord and Saviour which I haue read in your present audience according to the opinion of some are the words of Prayse and of others are the words of Petition Of Prayse olde Simeon in them having now gotten the performance of that Promise made vnto him That hee should not see Death till hee saw the LORD' 's Anoynted and having the Babe CHRIST IESVS in his arms he prayseth GOD for this performance and acknowledgeth That now Hee was letting him depart iâ— peace for his eyes according to His word of promise made vnto him had seene his Salvation And those who so expound this Text haue for their warrand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tyme. Some agayne both Ancient and Moderne make these wordes to bee the wordes of Petition and to contayne the holie desire of this happie olde Man wherein now having gotten in his lyfe-tyme a sight of his promised and longed-for Saviour whyle Hee was presented in the Temple he desireth now a peaceable and happie departure as having seene Him who is the death of Death and LORD of Lyfe after whom hee longed In which Text we haue to consider 1. That there is a Departure out of this lyfe 2. That this is commoÌ„ to the Servants of GOD aswel as to the wicked therefore sayth old SIMEON Now LORD let thy servant depart 3. Wee see how the death of GOD'S servants is called to wit a Dimission or freedome to depart 4. The difference betweene the death and departure of the Godlie and the wicked to wit the one is in Peace the other not 5. From
as Hee is louelie and as great puritie is there in His loue as in the perfection of His essence Hee loveth the creature indeede but for Himselfe and therefore most holie in the loue of all in the which He doeth not stay or rest but in the infinite excellencie of His owne goodnesse 2. Extensiuelieâ— that extendeth it selfe to infinite thinges for all that Hee seeth in His essence Hee loveth all these please Him for Himselfe and for His glorie So His Holinesse is a perfection infinitelie lifted vp aboue ours superessentiall and the infinite fulnesse of Holinesse In regard of it all holinesse in the creature howe sublime soever is as it were nothing yea and as it were impuritie even as all power wisdome beautie and excellencie compared to His Power Wisdome c. is as nothing Hence His solemne Style is THE HOLIE ONE Esai 1.4.10.20.17.7.29.19.30.11.12.31.1 c. Hence the Seraphims cry Isai. 6. HOLIE HOLIE HOLIE and the foure Beasts Revel 4.8 rest not day and night saying Holie holie holie LORD GOD All-mightie which was and 〈◊〉 and is to come Which Song the Church from most ancient tymes most devoutlie hath vsed in her Service So sweete and so desirable a voyce is this that it could not breede loathing though it were vttered both day and night say the Fathers in an ancient Councell Hence appeareth howe wonderfull is His Goodnesse that anie wayes accepteth vs dwelling in tabernacles of clay and defiled not onlie with the dust of earthlie thinges but also with the filth of sinne The Heavens are not cleane in His sight and His Angels Hee chargeth with follie Iob 15.15 and 4.18 The Seraphims cover bothâ— their faces and feete before Him Isai. 6. If those heavenlie spirites free from all bodilie tainture attaine not to the puritie which His service might require howe can wee so farre inferiour to them whose foundation is in the dust whose flesh is as it were a mothie garment who dwell continuallie as it were and are trayned vp in sinne as Gregor Nyssen speaketh be pleasant in His sight When all is sayde of the perfection of our holinesse that can bee truelie sayde when wee are propter excellentiam vitae Greg. lib. 12. moral cap. 17. called the Heavens yeâ— are wee not cleane in His sight infinitelie yet are wee distant from that most sublime Light whereof the most pure light heere is but a small ray beame It is much for anie created nature howe pure soever to drawe neare anie way to Him that is onlie bright and shyning and in puritie exceedeth all bodilie and spirituall nature whose Goodnesse is His verie Being as August speaketh Notwithstanding so marvelous is His goodnesse that Hee calleth vs vndefiled and fayre holie and without blame before Him in loue and maketh vs accepted in the Beloved Ephes. 1.4.6 And thus much of Holinesse belonging to GOD as considered in Himselfe I come nowe to the second Branch which is Holinesse belonging to Him considered in His workes and wayes If wee consider GOD in His wayes Holinesse belongeth most perfectlie to Him PSAL. 145.17 The LORD is righteous in all His wayes and holie in all His workes We shall lay this open to you in some measure in these foure degrees The first whether wee consider His workes done by Himselfe alone or with vs there is no blot to be found therin Psal. 5.4 Thou art not a God that hast pleasure in wickednesse neyther shall evill dwell with thee Saynct Basil in a Homilie of this subject sayeth that it is as great an impietie to affirme GOD to bee the cause of evill as to say with the foole There is no GOD PSAL. 14.1 They both deny GOD to bee good For if Hee bee the cause of evill sayeth hee Hee is not good and if not good then not GOD. GOD and Good are not so neare in name as in nature Therefore sayeth hee in both these there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a denyall of GOD. Hee is not the author of those thinges whereof Hee is the revenger To affirme the contrarie is feralis opionio a detestable tenet sayeth Ambrose It is a most horrible injurie agaynst GOD sayeth Eusebius Therefore Plato commanded that none should bee permitted in the Common-wealth young or olde in sport or earnest to say that GOD is the cause of evill All that Hee made was good GEN. 1.31 And all that Hee maketh is so Hee neyther doeth evill nor desireth it to bee done neyther giveth Hee strength and concurrence for that ende neyther anie way approveth Hee it when done Habak 1.12.13 Art not Thou from everlasting O LORD my GOD my Holie One Thou art of purer eyes than to beholde evill and 〈◊〉 not looke on iniquitie And this is verie true not onelie of actuall but also of habituall evill False and absurd is it which some of the Schoolemen say that GOD may immediatelie and withouâ— concurrence of the second cause infound a vitious habitâ— into the mynde of man For such an habite should be an habituall impelling and inclyning to an evill act in respect whereof GOD might bee sayde to impeâ—â— and vrge vs to sinne which is 〈◊〉 contrarie to His HOLINESSE The second degree is GOD willeth no Vnholinesse in anie condition or for anie ende Evill actions if proceeding from GOD could not bee allowed for anie ende howe good soever For a good ende is not sufficient to make thinges lawfull which are of themselus evill and vnhonest Roâ— 3.8 Evill may not bee done that good may come And this is so true that the good which praesupponeth sinne is not desired by GOD of it selfe It is not the finall cause of permitting of sinne but causa sine quâ— non If sinne bee necessarie to the execution thereof it can not be desired nor intended before sinne Such a good is the remedie of sinne repentance the chastisementes of sinne whether medicinall in this lyfe or of meere revenge in the lyfe to come the exercyse and patience and humiliation of the Sayncts the manifesting of mercie in pardoning or of justice in punishing All these and the lyke which cannot be had without the interveaning of sinne GOD desireth not of themselues neyther seeketh Hee occasion of doing them before sinne Yea of Himselfe Hee desireth that there were never occasion of anie such good though sinne beeing supponed Hee desire and intende them for then they haue rationem boni and are desirable and the execution of them may bee without sinne Hence Hee is sayd to will them not voluntate antecedente but consequente which taketh occasion of vs. Bee it farre therefore from vs to say with some that Hee made our first Parentes hoc consilio vt laberentur of purpose that they might fall because otherwayes say they Hee could not attayne to those principall endes the manifesting of his mercie in saving some and justice in punishing others since Hee could not haue mercie but on the miserable nor justlie condemne