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
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
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
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
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
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
wicked men pay all to the deuill nothing to God and therefore because they will be thus debt-bound to the flesh to liue after it they shall be sure to die Reas Comparison with others 3. is comparison with others First wicked and profane which are extraordinarily beastly these men oftentime liue a faire life and die a quiet death and therefore if God loued them a little in both these then surely must I needs be loued of God much more Againe with the godly they are a companie of precise persons men of melancholy dispositions at peace with no men cannot liue quietly at home but they must abroad to heare sermons and yet for all this I sit still at home content with that which God sends and am as wel esteemed of my neighbours as they and why then should not I be in the fauour of God as well as they Thus dealing with their owne soules they are farre gone in a conceit that God is like vnto them and loues them most dearely therefore are sure to die in it 1. Vse reprehension first confutation of the wicked that they are of an other kind of stampe then they dreame of they conceit heauen and happines when indeede they are but one steppe from hell 2. Correction of the godly that if they trust for any fauour at the hands of wicked men they shall be deceiued for it is impossible they should doe them good except the Lord worke it out of them for they are forlorne creatures and forsaken of God 2. Vse instruction First admonition to the wicked that they bragge not too much of their prosperitie in so high a conceit of all is well with them 2. A direction to the godly to conceiue best of themselues when they haue learned the greatest humilitie to confesse that they are but dust and ashes and lesse then the least of Gods mercies This will make them mount vpon Eagles wings vnto the kingdome of heauen and the throne of glorie 3. Vse consolation First in our exaltation when we shall consider what a difference there is betwixt the true loue of God shed abroad in our hearts and that vaine conceit that we had of it in our owne thoughts Paul thought he did well and that it was an acceptable sacrifice vnto God to shed the blood of the poore Christians he was zealous for the law and surely he had no small conceit of Gods loue toward him But when the Lord had appeared vnto him and told him of his seruice he becomes of an other minde and triumphs in nothing but in Christ crucified and that with an execration God forbid now he sees the world crucified vnto himselfe and himselfe vnto the world 2. This obseruation may vouchsafe comfort in affliction that therefore the Lord doth afflict vs that we may not trust too much to our selues but truly resort vnto him that will denie vs no comfort Reason for all opinions Obs 6. No opinion so absurd but men wil haue some appearance of reason for it That God is like man is a conceit vaine enough and full of absurditie yet the hypocrite hath his reason for it because God is silent This point is cleare in all kinds of errors Atheisme which for breuitie I refer to foure heads Atheisme Idolatrie heresie prophannes Atheisme a strange opinion euen against reason it selfe and the crie of the whole world which cannot but make God the first and the last For if there be any beeing which cannot be denied then must it needs be either the first beeing or a beeing from the first for to say that there are two first beeings is false seeing that two doth alwaies presuppose one but one doth not alwaies presuppose two one may be without two but two cannot be without one therefore euery beeing wil say that God is this first that God is this one Secondly euery creature is for some next ende as all things are for man now for what next ende is man surely for God or else he is good for nothing A stately building can not be except some man haue his hand in it though I can see neuer a man about it This stately palace of the world could not be except God had shewed his power in it although wee cannot see his presence according to his essence yet see how Atheisme preuailes 1. Of God there is no cause aboue nature or fortune for into these two may all things be resolued as the first principles and therefore there is no God Tush God sees not neither is there any knowledge in the most high 2. Of creation Atheisme of his works first of creation that could not be because the Lord had no workemen to helpe him no instruments to worke by nor any matter to worke from 3. Of prouidence Againe no prouidence because bonis malè malis benè Neither any last iudgement 4. Of last iudgement because all things come a like since the fathers Neither haue we these generall Atheists alone Partiall Atheisme but also many partiall Athiests denying of his particular prouidence ouer all creatures â— Of speciall prouâ—â—ence in all creatures It is too base for the Lord to take care for smal creatures and actions of small moment because he sits like a king and therefore iudgeth the great matters of the world â— In sinne and the rest he puts ouer to angels and men nature and fortune Againe those that denie the prouidence of God ouer sinne saying hee hath a bare knowledge of it as though there were any prouidence which did not containe in it knowledge and care and they are not without reason for it God is not the author of sinne a good reason if it were not mis-applied Againe the Aramites the 1. of King 20. v. 23. 3. Of Gods vbiquitie will fight no more with Israel in the mountaines because their Gods are the Gods of the mountaines and therefore they ouercome vs but let vs fight against them in the plaine and doubtlesse wee shall ouercome them Here is an vndoubted argument that God is not euery where and therefore they might as well haue said no where Beside 2. Of his special and extraâ—â—dinary prâ—â—idence we haue more secret Atheist as some physitians which when God shewes his extraordinarie prouidence in preseruing some without food for many yeares will shew how this may be done by the losse of stomack liuer and the rest of the instruments which serue for nutrition and they further adde for the preuenting of the death of the bodie that these parts are turned in salinam substantiam which saltie substance is so farre from corrupting the body that it preserues it now for the continuance of life they adde further that the braine heart and lungs being in their naturall force giue life sence and motion by reason that breathing is from without as well as from within whereby the lungs are preserued and that the spirits vitall and animall are
temple which thing the Prophet graunteth yet makes this exception that he is a iust Lord in the middest thereof and will doe no iniquitie for their sakes therefore the Lord doth punish grauissimè iustissimè certissimè most grieuously because of the greatnes of sinne most iustly because of the holinesse of his law most certainly because of the truth of his iudgement But it will be obiected Wicked men prosper wicked men flourish The answer is easie First it is but short Psal 37.35 36. I haue seene the wicked strong and spreading himselfe like a greene bay treee yet I passed away and loe he was gone and I sought him but hee could not be found Secondly they are punished in their consciences with deadly securitie while they liue in thier prosperitie Thirdly the more they liue in delight the greater is their punishment for that feedes them fat for the day of the Lord. Secondly it may be obiected that hee which is summè misericors debet remittere aliquid de suo iure he that is most mercifull must remit some thing of his right or els shall wee verifie that of the Lord which we speake of oppressions summum ius summa iniuria the vttermost right is the vttermost wrong and therefore if it be the commendation of a man to forgiue iniuries and the glorie of the King to passe by offences shal we not thinke that the Lord hath greater libertie to dispense with his iustice and pardon offences without satisfaction I answer mercy and iustice are in God in the highest degree and therefore equall as beeing God himselfe yet may they be intended or remitted appeare more or lesse in his creatures Secondly the Lord hath iust reason with himselfe of the shewing of his mercie and iustice yet this may we boldly say that the Lord can not pardon any sinne without the satisfaction of his iustice because iustice in God is fater an other manner in him then any other creature for in him it is his essence and therefore to denie his iustice were to denie himselfe The point then beeing cleared these may be the reasons 1. Reas First from the perfection of his nature for Integritie is that which consists of all complements and can admit of nothing neither in the excesse nor in the defect 2. Reas The rule of his wisdome which admits no exception but containes in it the conditions of a most absolute and necessarie truth A law more vnalterable then the laws of the Medes and Persians 3. Reas Because he will be iudge of the whole world and therefore must needes be intire and iust in all actions 1. Vse reprehension first of the wicked that dreame of all mercie and thinke with the hypocrite that God is nothing but silence yet let them know that it is impossible for God to crosse his nature and therfore must they needes feele the hand of his iustice Secondly a correction of the godly which by reason of some priuiledges abuse their christian libertie surely if we be not the seruants of sinne we must be the seruants of righteousnes and not our owne masters 2. Vse instruction First admonition to the wicked that they put not too much on Gods skore because the Lord will prooue a hard master and be sure to aske his owne Secondly a direction to the godly first To passe their time in feare for that is the vse that Peter makes of it 1. Pet. 1.17 And if ye call him father which without respect of persons iudgeth according to euery mans worke passe the time of your dwelling here in feare 2. Chron. 19.7 Wherefore now let the feare of the Lord be vpon you take heede and doe it for there is no iniquitie with the Lord our God neither respect of persons nor receiuing of reward Secondly confession of the Lords righteousnes Nehem. 9.33 Surely thou art iust in all that is come vpon vs for thou hast dealt truly but we haue done wickedly Dan. 9.7 O Lord righteousnesse belongeth vnto thee and vnto vs open shame as appeareth this day vnto euery man of Iudah and to the inhabitants of Ierusalem yea vnto all Israel both neare and farre off through all the countries whether thou hast driuen them because of their offences that they haue committed against thee Therefore v. 14. Hath the Lord made readie the plague and brought it vpon vs for the Lord our God is righteous in all his workes which he doth for we would not heare his voice Psal 119.137 Righteous art thou O Lord and iust are all thy iudgements An admirable disputation is laid downe in the 9. of Iob the question is this Whether any man compared with God may be iustified The first argument is drawne from the confession of all mouthes that they shall not be able to answer him one thing of a thousand The second argument is drawne from his wisdome and power Neuer any beeing fierce against God hath prospered The third argument is an induction of particular examples drawne from the mountaines ouerturned in his wrath and yet they feele it not the displacing of the earth that the very pillars thereof doe shake the staying of the Sunne from his rising the closing vp the starres as vnder a signet the spreading of the heauens the walking on the sea the making of Arcturus Orion the Pleiades and the climates of the South he doth great things and snsearchable yea maruelous things without number so that he may passe by and no man perceiue him take the pray and no man restore it Thus doth the Lord not withdraw his anger and the most mightie helps stoope vnder him Hence ariseth these confessions v. 15. to the ende Though I were iust yet could I not answer onely this would I doe make supplications to my iudge if I speake of strength he alone is strong if I speake of iudgement he alone shall plead if I would iustifie my selfe mine owne mouth should condemne me thus goes Iob along in confessions vnto the 34. v. where he shewes the way to bring in his confidence Let him take away his rodde from me and let not his feare astonish me then will I speake and feare him not but because I am not so I hold me still Thus from arguments God brings forth these confessions and these confessions doe better quiet the soule then arguments against the Lord. Vse 3. Consolation to all those that labour for sinceritie and striue to serue the Lord with willing and perfect mindes for vnto all those that dispose their waies in this sort shall bee shewed the saluation of God Sect. 3. Of Gods equitie Obser 3. Is the equitie of God without all contradiction the Lord iudgeth not vpon malice or suspitions as though hee hated the person of the hypocrite or suspected him for some notorious crimes but tells him plainely his conscience iudging with the Lord that these things are done alreadie committed and therefore no cause to complaine of the Iudge Thus the Lord dealt with our first
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
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
may see what a wonderful hard thing it is to conuert a sinner a man may be a long hearer of the word and by hearing his mind may be furnished with knowledge with a good conceit with verie good vtterance so that he may teach and publish the Gospel and conceiue prayer and that verie well and yet this damnable imagination may lurke in his heart therfore he may not onely hereby deceiue others but euen his owne soule for so long as this thought is in his soule hee is voide of true repentance for where true repentance is there is a resolution to please God in all things Third thought touching God It is a vaine thing to worship God Iob. 21.15 he speakes it not with the mouth but in the heart Matth. 3.14 Nay Dauid Psal 73.13 had this thought in his heart now I see I am deceiued In vaine haue I worshipped God but yet this thought comes not into mans heart at all times but vpon occasion as when the godly seeth the wicked flourish Examination This thought takes great place in our hearts for goe to the poore mans family he works and toyles all day to get riches but neuer worshippeth God or calls vpon his name why so because the heart saith so I may haue wealth it is no matter whether I serue God or no. Come to the rich mans house there is nothing but eating drinking sleeping gaming and the like why so because his heart saith all is wel so I may haue my pleasure it is enough for me it is no matter for Gods worship The ordinarie man saith he will do as his ancestors haue done he hath as good a faith as the best hee will not come to sermons for they that haunt sermons most are vsually the worst disposed persons and none so bad as they If a man professe Christ in sinceritie hee is a by-word and a mocke to men Nay almost all men betake themselues to will-worship not onely the Papist Iewe and Turke but the common Protestant he comes to Church and serues God by mumbling ouer the Creede the Lords praier and the tenne Commandements thereby thinking to serue God as well as the best the cause is because this imagination taking place in the heart hindereth all good things in vs. Fourth thought is the thought of distrust and it runnes much in the mind of man God doth not regard me God will not helpe me God will not be mercifull vnto me This made an entrance to the fall of our first parents for first Eue lookes vpon the fruit and sees it to be very beautifull 2. There enters into her heart a thought of distrust viz. It may be there is no such danger in eating this fruit as the Lord faith there is and it may be God doth not regard vs. When the Israclites murmured at the waters of strife Numb 20.12 Moses was barred the Land of Canaan for this distrust for when hee smote the rocke as God had commanded him he thought in his heart God will not giue water though I strike the rocke Dauid Psa 31.23 Psal 78.2 is full of spirituall confidence but in an other place saies I thought all men were lyers Samuel the Lords Prophet hath deceiued mee now I see that Samuel spake not by the spirit of God as aprophet but by his own sense lyingly when he said that I should come vnto the kingdome of Israel Thus Dauid did not openly distrust God but Samuel as if he had not knowne Gods will but had passed beyond the bonds of his calling Matth. 14. why did Peter sinke when Christ bad him come to him on the water because his minde was troubled with the thought of distrust it may be God will not helpe me now walking vpon the sea Christ reprooues this why didst thou doubt Touching this thought two points 1. the time when it was in mans thought 2. the danger of it For the first it takes place in the time of danger temptation aduersitie sickenesse and death it troubled Iob in his affliction Iob 16. when he said God hateth me hee is myne enemie hee makes me a but Psalm 77.9 It may be God will no more haue mercie vpon me In peace Sathan tempts by presumption The dangers hereof 1. horrors of conscience and all feares and astonishments of the heart which come when the minde distrusteth 2. Desperation whereby men confidently auouch that God hath forsaken them and that he hath cut them off and that nothing remaines but death this is often in the heart of repentant sinners 3. It weakens the foundation of our saluation which stands in the certentie of Gods promises and thus it doth by weakning faith for by faith we beleeue that God is our Sauiour and that Christ shed his blood for vs in particular now this thought is cleane contrarie to faith as fire to water and where distrust preuailes there shall be no faith hence appeareth the great danger We must take heede of it Remedie and vse all meanes in the daies of our peace that it raignes not in our hearts in the daies of trouble The meanes are three 1. the preaching of the Gospel this is the especiall meanes to applie Gods mercie truly to our soules and consciences therefore a soueraigne remedie against this thought for the speach of the minister is as though God himselfe spake by vertue of the very ordinance of God if God should say to me in his owne voice my mercie belongs to the beleeuer I would surely beleeue and not doubt now whē the minister saith beleeue in God his mercie belongs to thee it is by the power of this ordinance of God as if God himselfe had said it 2. Baptisme if a Prince shall giue a man a pardon and put his name and seale to it he will neuer doubt but assure himselfe of pardon now when a man is baptized God puts the parties name in the pardon and his owne seale to the pardon of his sinnes in Christ 3. The Lords Supper wherein the bread and wine are particular pledges of Gods particular mercie to euery particular receiuer and therefore it is that euery particular man receiues for himselfe in speciall II. Point Of euill thoughts touching our neighbour To finde out what these be we must haue recourse to the commandements especially to the second Table These beeing spirituall condemne not onely wicked actions words and affections but also the wicked thoughts of man against man And they are of two sorts in the second table First thoughts without consent Secondly with consent Without consent hath the first motions and inclinations in the mind forbidden in the tenth commādement Thoughts with consent are those wherein the wil consenteth with the first motions these as they are conceiued so are they practised and are forbidden in the 6.7.8.9 Commandements 1. Thought is of dishonour against the 5. commandement the 2. of murther against the 6. the 3. of Adulterie against the 7. the 4. of theft against
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