can swallowe the ground for their fiercenesse and rage and beleeue not that it is the noyse of any trumpet that cals to iudgement therefore their sound is ha ha they smell the battel a farre off and they neuer regard the noyse of the Captaines of the Lord and the shouting of the mighty angels with their approach attending vpon God neither shall they stagger at the thunders and the appearance of flaming fire when the Lord shall come to render vengeance on euery one that knowes him not or hath not obeyed his holy Gospel These are like the giants of Gath they haue fingers and thumbes enough they wil not loose it for the catch but alas poore creatures I feare these Gyants of Gath will prooue poore Adonizabesech that wants both fingers and thumbes to feed withall and therefore shall they perish as he did for want of apprehending the foode of their soules Christ Iesus therefore let all our propositions be out of Gods word nothing from our selues Vse 3. for consolation First for wel-doing when our hearts will tell vs we haue bin affected as well with mercie as iudgement to serue the Lord and that all our care was the keeping of a good conscience Secondly in regard of trouble whether it come for weldoing as a triall or for euill as a correction and that is to drawe good out of all cleane contrarie to the wicked which conclude all in verie ill forme and contrarie to the mind of God for thereby shall wee come to that blessed comfort which is laid downe Rom. 8.28 all things worke together for the best of them that loue God which wee may prooue best by our conclusions Obser 2. Wicked men do more then they directly thinke and yet in truth they think as much as they doe It is the nature of a wicked man to make vnknown conclusions for surely a wicked hypocrit wil denie this conclusion Did I euer make God like my selfe I knowe his ordinances and am well seen in his statutes therefore such matters are farre remooued from my thoughts But the conclusion is made and pronounced by the spirit of truth and therefore is no lie they haue made it but the Lord must inferre it their liues and practise haue set to their seales it is as good in lawe before God as if they had thought it for the Lord knowes they were not asleepe when they hated to be reformed and cast his lawes behind their backes they did this willingly and yet as willingly would they seeme to haue on their backes Gods apparell they would cloth themselues with an outward profession they would haue his law at their fingers ends declare his ordinances and take his couenant into their mouthes The deuill will speake as well as they Acts 16.17 These are the seruants of the most high God which shewe vnto vs the way of saluation neither was this constrained for shee did it many dayes surely for this ende that Paul might take notice that by her confession she was as good a professor as the best that followed Paul yet his spirit was able to see the imposture and deceit of Sathan and therefore grieued for her hee turnes about and bids the vncleane spirit be gone So these persons they crie the temple of the Lord they haue a faire crie but alas it is that they might liue in the church as the deuill liued in the woman yet assure themselues that as the deuill by this confession made a conclusion directly against himselfe so these men by these faire words make an vnknown conclusion and for the same shall be cast out of Gods Church and packt to hell with all those vncleane spirits which for their aduantage can open their mouthes and speake like the blessed angels The Indians would none of the Popes Catechisme because they saw the Priests liues demonstrate nothing but cruelty The Indians could iudge the Spanyards and priests in their army by their liues when they were readie to hang them and put them to death then must the priest stand out to catechize them and shew them the way to heauen but these poore Indians were able to ioyne a better conclusion to all their premisses then going to heauen for hauing asked what master they themselues serued and whither they meant to go answer beeing made they meant all of them to go to heauen and there should be their resting place after this life presently they bid the priest spend no more words in vaine for such seruants could haue no good masters and if they meant to go to heauen then they would go to hell good iudgement from the practise of these Priests and Spanyards all their faire shew of godlines made conclusions against themselues to wit that it was impossible that a good God would euer acknowledge them or that any place of blisse should be their resting place and therefore best for them to goe the cleane contrarie way euen to hell it selfe then haue such companions to be with them in heauen Reas 1. Blindnes of minde Ignorance which sees no further then the present propositions Euery man will say that a drunkard whoremaster vncleane person shall neuer inherit the kingdome of heauen the word of God is plaine for it and they yeild to the truth Againe come to the assumption and tell them You are of the number of these persons you know it your selfe and all your neighbours can testifie with you this present truth he will yeild vp that too but the conclusion that followes most necessarily he will not see but defie all them that shall bring it and say he shall be damned Great blindnesse that will not graunt a consequent as necessarie as burning to the fire would not the world count him a very ignorant person that should say here is fire but I make question whether it can burne Well foole the best argument for thee is put thy singer into the fire and see if thou can feele it So these men will yeild vp all but that which is as necessarie as the rest shall not onely be called into question but denied with an execration of all that bring it Therefore no resolution vntill God come and say In to hell fire and then shall they feele the conclusion of their waies Reas 2. is the diuersitie of lusts that leads them about Multitudes of lusts which make distraction of the mind and alwaies vnto it selfe nothing must conclude that pleaseth not his lusts 2. Thess 3.7 Which women are euer learning and are neuer able to come to the knowledge of the truth the reason is in the verse before because they are simple women laden with sinnes and lead with diuers lusts Reas 3. is want of all good method in their liuing Disorder of life for he that keepes no order in his actions can neuer be able to bring any thing to good passe and it makes such a confusion in his head that he cannot tell what will be the issue of
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
conclude her saluation out of Gods word without any further reuelations yet still did the temptation grew vpon her insomuch that hauing a venice glasse in her hands and the selfe-same minister setting by her presently breakes forth into lamentable words You haue often told mee that I must seeke no further then Gods word but I haue been long without comfort and can indure no longer therefore if I must be saued let this glasse be kept from breaking and so she threw it against the walls Here might the Lords hand for this tempting of his maiestie haue left her to the euerlasting woes of her distrustfull heart yet the Lord that is rich in mercie hauing stamped her with the seale of his election was content to satisfie the languishing soule with a miracle the glasse rebounds againe and comes safe vnto the ground which the minister hauing gotten into his hands sayeth Oh repent of this sinne blesse God for his mercie and neuer distrust him more of his promise for now you haue his voyce from heauen in a miracle telling you plainly of your estate This was curiositie and might haue brought despaire yet it was the Lords mercie to remit the fault and graunt an extraordinarie confirmation of her faith But to proceede melan cholie persons that are giuen to contemplation if they be not well grounded in the word of God and haue resolued in all their speculations not to remooue one haire from the same are easily ouertaken and plunged in miserie and especially all such as haue their vocation consisting in such studies as philosophie c. which if they cary not a low saile and sometime to strike and lie at the anker of the Scriptures of God but hoist vp saile leaue it to the tempest of presumption are presently carried into the whirle-poole of Gods infinite secrets and are in daunger without the speciall grace of Gods mercie neuer to deliuer themselues for these men being not balanced with knowledge of Gods scriptures and assurance of his spirit are neuer able to abide the vglines of their sinnes when they shall once be vnfolded that narrow point of reprobation and election propounded vnto their melancholie braines and hearts and most miserable polluted soules Others which haue but some little knowledge of Gods word and practise answerable for want of the true apprehending of Gods reuealed will touching election and reprobation and the right methode of learning and conceiuing the doctrine causeth them to stumble and fall at this stone for a sword taken at the wrong ende is readie to wound the hand of the taker yet held by the handle is a fit weapon of defence so Predestination preposterously conceiued may through fault of the conceiuer procure hurt whereas in it selfe it is the most strong rock of assurance in al storms of temptations that can befall vnto bodie or soule because predestination is Gods immutable will the cause and rule of all iustice and vttermost of all reason in his workes Now if reason ascending to this supreame cause descend not againe to the meanes then when our sinnes shall meete with Gods iustice and we haue no eye to looke vpon his mercie in his sonne Christ we shall find nothing but the assurance of our owne destruction Againe if with the world we eye alone his mercie and consider not his iustice then miserable man who melteth as snow and vanisheth like a vapour before his iustice must needes perish eternally in that his carelesse presumption Againe as the melancholie person in generall and secondly in speciall 1. of giuing himselfe to contemplation 2. knowing Gods word vngroundedly so in the 3. place this makes the melancholie nature subiect to this passion when with a passionate humour he reads Gâ—ds word and doth as melancholy persons doe in regard of their bodie for if they read or heare of any disease presently they conceicue they haue it so deale they with the Scriptures they are guiltie of all iudgements and no sinne or iudgement but they either haue it or presently expect it and especially they resemble the one the other in this that they haue the strongest conceit of the most deadly diseases as consumptions and sicknesses incurable so the other of nothing but the sinne against the holy Ghost So that as ignorance before was their guide here ignorance and infidelitie linked together A fourth speciall manner in this melancholike subiect is the good and christian heart the waight of whose sinnes exceeding for a time the strength of their faith see not so clearely as they desire but euen as in a stormy tempest the ship seemeth at euery blast and sourge of the sea to be in danger of wracke and as the young ash bending to euerie blast of wind seemeth in perill of breaking and rooting vp when notwithstanding both the ship keepeth her constant course and the tree yet hath the rooting In winter we thinke the trees are dead and in a tempest we thinke wee haue lost the brightnes of heauen yet summer prooues the contrarie and the space of an houre may shewe the cleare heauens againe So when this tempest of Gods anger is ouer-blowne and his gracious countenance beginneth to shine on vs againe then the saith which was as it were hid for a time taketh life and sheweth foorth it selfe and plainely prooueth that as the trees when they bud in the spring time and bring forth fruite were not dead in the winter as they seemed so the faith of Gods children springeth afresh after the stormie winter of temptation and therefore no dead faith The diseases of the bodie make vs sometime seeme little better then dead corpses and yet the hidden life is after recouered and raised vp againe Thus saith by reason of our owne weakenes and thorough Sathans tempestuous malice bendeth seemeth feeble and yeeldeth to the force while notwithstanding it is built on the rocke and planted with the hand of God in the Eden of his gracious election and doth remaine a plant for euer in his Paradise of euerlasting felicitie Thus the lilly of God and euerie member of it though among many thornes is preserued because they are planted by the good husbandman watred with the dewes of heauen hedged and preserued by his continuall care for this husbandman is night and day in his field and yet he neuer sleepeth no not so much as slumbereth by his watchfull care for Israel his flocke Psal 121. In deed we had need of a good shepheard for wee are extraordinarie wandring sheep we had need of good gouernours for we are but punies in our wayes we had neede of a good guide on the seas of this world for we are but like vnexperienced trauailers by sea fearing euery weauing of the ship and â—â—ying with the disciples helpe vs Master or else we perish we imagine euery puffe of temptation to bee nothing but the gate of destruction when indeede it is the way of Gods dearest children and appointed of the Lord to bring vs
my selfe in this point for we can not giue too much to Christ and surely we haue giuen no more then the iustice of God required And here by the way I would haue a common speech amended That one droppe of blood was sufficient for the whole world Alas then why did God in iustice draw from Christ more then neede My doctrine is most firme and sure that God is equall in iustice and mercie see but the proportion man finite sinned finitely but finite sinnes beeing against infinite God did violate infinite iustice and so an infinite violation Christ as man suffered finitely but finite passions were from a Mediator that is infinite and so were of an infinite merit finite sinnes finite passions infinite iustice infinite merits 2. Vse is to reprehend the fond dreames of the world that when the Minister inquires how they meane to be saued they will answer by their good meanings Why but is not God offended by your sinnes Yes but he will haue mercie for he is a good God and meanes to damne none Alas these damne themselues while they thus damne Gods iustice for to tell them of Christ to make iustice and mercie meete is but to tell them an idle tale and therefore they will haue all by their good meanings and Gods mercies but except their meanings will answer Gods iustice they are sure to goe to hell for all this vaine perswasion of mercie 3. Vse correction of a secret fault in Gods Israel that presume too much of Gods mercie and are ouer much indulgent to themselues Gal. 4. He is an enemie that telleth vs an vntoothsome truth much lingring and listening after the voice of the charmer stoppes the eare and flatterie neuer wants welcome while selfe-loue is at home this hath more of the serpent to beguile then we to beware It is not the Temple of the Lord for the Lord is iust in the middest of it Zeph. 3. it is not we are his people or any vaine title that can make vp the breaches betwixt God and our soules the iustice of God is no trifling matter his eyes cannot be bleered with our small gifts nothing can doe it but the pretious blood of Christ Iesus which is God and man that so both God and man might be brought together therefore be sure that as the Lord will doe no iniquitie so he wil haue vs to doe no iniquitie If we commit our sinnes in the night or vnder any pretence or false couerings be sure the Lord will bring his iudgement to light euery morning and therefore let vs be ashamed of sinning 2. Generall vse is instruction branched into two specialls First an admonition to the wicked that they looke vnto themselues for Gods much silence and their many sinnes will fill vp a great measure of wrath which the Lord in his iustice must needes powre vpon them The second speciall vse is a direction of a Christian to carrie himselfe before God as a sonne and a seruant because God is equally a father and a master a father of compassion but a master that will haue his owne Therefore let God haue the feare and the honour both of his iustice and mercie 3. Generall vse is consolation which hath two branches First in aduersitie Is God equall in iustice and mercie then fret not at the prosperitie of the wicked or be cast downe for the aduersitie that they bring vpon thee for God is iust therefore will hee reuenge thy cause and bring all the wicked to nought Secondly in prosperitie take heed of pride for as I am 1.9 10. counselleth that the poore brother of low degree must reioyce that hee is exalted so likewise the rich brother which is exalted in this that he is made lowe as well by Gods iustice as exalted by his mercie otherwise shall he perish as the grasse flower of the field so that the best consolation in prosperitie is humilitie because thereby our hearts are kept from for getting Gods iustice and making him all mercy Observ 2. It is most certaine that the Lord will reprooue sin Gods nature for it is a necessarie truth I am silent but most surely I wil reprooue Reasons First Gods nature which is truth it selfe and therefore shall God say and not doe assuredly the one shal prooue as good as the other looke then to thy selfe that sinnest securely Secondly the nature of sinne Nature of sin which cannot be without punishment Good of church and common-wealth for the soule that sinnes shall die Thirdly the good of the Church and common wealth which could not stand without Gods reproouing for except God did cut off and restraine offenders by his iustice we should haue men liue together worse then bruit beasts lyons wolues and tygers And in the Church they would become deuills incarnate to make hauocke of Gods people if God had not mette with Hammon what had become of poore Mordecay and of all Israel Vse 1. for reprehension 1. Confutation of the wicked which say Tush God sees not he cares not for our doings he is silent and therefore like vs all things goe alike we suffer no change all is peace let the minister threaten what he will But be you sure that thus forget God that he will reprooue and teare you in peices that others may consider it and be afraid The 2. vse is correction of Gods children that they dally not with the least sinne neither put off their repentance for an houre for be sure that the Lord will reprooue and that suddenly this then must make vs looke for our masters comming Vse 2. for instruction First it is an admonition to the wicked that they breake off their sinnefull wayes against the Lord for as fure as they liue the Lord is comming with his angels in a flaming fire to render vengeance to all that know not God nor obey the Gospel of our Lord Iesus 2. Thess 1.8 if want of obedience will doe this what shall become of their rebellions for the former they shall be punished from the presence of God the holy angels and all Saints with sire that cannot be extinguished therefore this added shall kindle a fire to burne to the very bottome of hell Secondly a direction to Gods children that they alwaies prepare for the comming of the Iudge to iudgement Vse 3. for consolation First to all that are afflicted that the Lord will not forget their troubles and let their enemies goe vnreprooued Secondly to all that are at ease in Sion and yet can mourne for the afflictions of Ioseph a sure testimonie of their consolation with Ioseph when the King of Kings shall come to loose him and reprooue euen kings for his sake Touch not mine Anointed nor doe my Prophets no harme Therefore as they haue bin touched and harmed so God will touch the wicked and vexe them in his sore displeasure Observ 3. from the distinction of the parts The Lord hath the daies of his visitations there
ouershot my selfe with God in forgetting his long silence if ought crosse my corrupt nature I haue griefe at will if I haue broken a day and not kept touch with men I would not looke them in the face if my seruant haue loytered he blusheth and is ashamed to come before me and shall not I change my countenance if I were displeased my affections would come afore they were sent for but when God is displeased euen for the abuse of his mercies I can not haue my affections although I would send many a messenger for them so ponderous is my corruption which presseth downe that vnlesse Habour by a better spirit I shall neuer giue the Lord the answer of his mercies Let vs therefore helpe our selues a little at these dead lifts first with some rules to ouerwrastle them secondly with some motiues to blow vp our deuotion Consider therefore for the first rule how little we are bound vnto the flesh Rom. 8.13 If ye liue after the flesh ye shall dye a heauie reward for a flauish seruice but on the other hand for the second rule see how we are debt-bound vnto the spirit But if ye mortifie the deedes of the bodie by the Spirit ye shal liue From these two rules we haue motiues innumerable and inualuable to praise the silence and mercie of God for what a miserie would it haue bin to haue bin debt-bound to the flesh which rewardeth with nothing but hell death and damnation therefore happie soules that haue cast off this yoke and againe what a ioy and felicitie to be vnder the yoke of Christ and debt-bound to his spirit we neede no more to make vs sing ioyfully vnto the Lord. But alas sinnefull passions preuent our wills and come as we say of foule weather before they are sent for but holy affections in these most admirable mercies of God are often quenched for want of zeale for alas when doe we beat our braines not suffering the temples of our heads to take any rest till we haue giuen our God some argument of our thankefulnes We vse our God as if it skilled not greatly how he were dealt with when he deales most gratiously with vs. If a man bids me to supper once a quartar I thanke him then and thanke him again when I am come next time after not onely of my present beeing with him but also of my last beeing with him I tell what kind welcome what good cheere bidde him sometime againe or checke my selfe if I forget it but for some great matter what kindnes what speeches what seruice will I tender vnto my friend Shall one supper and not daily bread shall riches and not Christ deserue a thousand thanks for a small benefit I will be at command and shall I not surrender my selfe vnto God who hath paid my debt and purchased me a new stocke euen the hope of eternall life shall I blush at small vnthankfulnes towards man and not condemne my selfe before God surely when the Lord shall take away his mercies we shall come to had I wist and doe so much more penance by how much we were more careles We will not let goe our leases to men for want of payment of the rent therefore let vs giue God no cause to enter and straine vpon vs and all that we haue for not magnifying and praising him and let this follow euery repetition of a fauour that Dauid hath taught vs Psal 136. For his mercie endureth for euer A second instruction is to imitate God in his silence in being kind towards others 1. Tim. 1.16 For this cause was I receiued to mercie that Iesus Christ should first shew on me all long-suffering vnto the ensample of them which shall in time to come beleeue in him vnto eternall life especially Christians must obserue it 2. Tit. 2.3 Shewing all meekenes vnto all men for we our selues were also in times past vnwise disobedient seruing the lusts and diuers pleasures liuing in malitiousnes and enuie hatefull and hating one an other Thus Dauid approoues himselfe a man of God 1. Sam. 24. by his innocencie vnto Saul in cutting off his garment when he might haue cut his throat Motiues to this we haue many Matth. 5.7 Blessed are the mercifull for they shall receiue mercie againe for this shall they be receiued into the kingdome of heauen Matth. 25.34 thirdly because it makes vs walke worthie of our vocation Eph. 4.2 Walke worthie the vocation whereunto ye are called with all humblenes of minde and meekenes with long suffering supporting one an other through loue fourthly it prooues vnto vs our election Coloss 3.12 Now therefore as the Elect of God holy and beloued put on tender mercie kindnes humblenes of minde meekenes long suffering c. lastly this serues for instruction of all to take care for displeasing of God Matth. 5.25 Agree with thine aduersarie quickely whiles thou art in the way with him least thine aduersarie deliuer thee to the Iudge and the Iudge deliuer thee to the sargeant and thou be cast into prison c. Esperially those must looke vnto it that haue had long time of Gods silence Rom. 11. Behold therefore the bountifulnes and the seueritie of God toward them which haue fallen seueritie but toward thee bountifulnes if thou continue in his bountifulnes or els shalt thou be cut off Vse 3. consolation First in miserie to consider that God spared vs when we were sinners was reconciled vnto vs when we were his enemies therefore much more beeing iustified by Christ made his sonnes will he loue vs and bee well pleased with vs Rom. 5. Secondly consolation in our welfare because we haue the silence of God in regard of the true cause of it and therefore haue hope that it shall bee continued vnto vs. And thus much of Gods silence Section 2. The obiect of Gods silence The obiect is the doings of the wicked for the explication whereof let vs first see what the word of God makes the obiect of Gods silence First it cannot endure any silence at sin because it teacheth plainely that as soone as sinne is committed God speakes the law speakes and the conscience as we may see Gen. 3. and therefore must it bee in regard of the consequent of sinne which is first of all the fault 2. the guilt 3. the punishment now the two first are equall with the sinne and therefore will they suffer no silence therefore must it be in the punishment threatned or executed in threatning the Lord is neuer silent therefore must it bee in the execution Silence in regard of the miserie of sinne and not of sin it selfe which is either present or in comming present originall and actuall sinne wherein there hath appeared no silence of God for presently vpon the fall man became exorbitant and his freewill ran only vnto euill therefore must it be in the punishment comming which is the sensible miserie of man to wit the first and second death wherein plainly we
insight of the mercies of God in his Christ which are the onely ioy and confidence of our soules And thus much of Gods mercie CHAP. VI. Of Gods Iustice in generall THe second part of Gods holines Iustice is his Iustice contained in the consequent part of the sentence and is distributed into two adiuncts Power and Order Power in that God will be sure to iudge and Order in that he will take no hastie courses whereby all should be done in confusion Excellent is our God for first beeing a God almightie he is able to doe what he pleaseth with his creature but secondly obserue his order and euery one shall confesse that he is a God of excellent wisdome for things done in good method stoppe the mouthes of all Two men that put on armour and like bulls of Basan push the one at the other are not discommended for their power and strength but that beeing men they wanted wisdome to vse their strength aright and that is that they kept no good order and therefore such execution of iustice as this is condemned so that if our gratious King had no more arguments but this one in forbidding all Duells it were sufficient for graunt the exercise the power of iustice yet where is this order and good method that the Lord would haue obserued of all his seruants Aristotle hath vnfolded vnto vs in his Ethicks fiue intellectuall vertues which if they concurre not in all our actions they will prooue exceedingly defectiue First intelligence which giues information of the cause and the reasons of it secondly science which disposeth of euery necessarie truth in those reasons so that thereby he shall iudge his cause to be good or bad for vt intellectus habet se ad verum ad falsum sic voluntas ad bonum vel malum the vnderstanding goes before and iudges of truth and falshood and the will follows after and embraceth good or euill the third vertue is sapience seeing how he may diduct and draw out of the truths of science other necessarie truths which could not appeare but by the discourse of this third vertue the fourth prudence which is the fourth perfection of our actions when we doe all the former in good and comely order the fifth Art the highest degree of perfection when I doe all nimbly and very skilfully in knowing in iudging discoursing applying These men may haue the three first vertues but they are altogether destitute of the two last they may know that their cause is good and that both of them hath reason to complaine of iniurie for braue spirits can not rest without mutuall prouocations secondly they may know that disgrace of their persons is their shame and the losse of their good name which they esteem better then the most pretious oyntment that they inioy to be such an iniurie that it can deserue no lesse then some kind of trial and so in the third place discourse of it and conclude that therefore they will haue iustice executed that they may bee reuenged for their wrongs but alas when they come to apply all this their former knowledge they want prudence and so leap ouer the lists of iustice and breaking good order spoile the exercise of all artes For first they breake the rule of diuinitie in sinning against God by murther the rule of ethickes for fortitude and manhood is abused the rule of politickes for the common-wealth is iniured by losse of such persons as might haue been his pillars the rule of nature complaines that would haue himselfe preserued in all his subiects Indeed special nature for the good of generall nature will seeme to crosse himselfe the fire will descend and the water will ascend before they will suffer such a stranger as vacuitie to possesse any place among them So indeed nature would neuerbe offended if they would shed their blood for their countrie Nature will make the hand to offer it selfe to be cut off before the head receiue the blowe because nature is wise in order knowing that the head is to be preferred before any other member because it hath in it the greatest part of life The people can tell Dauid thou art better then ten thousand of vs and therefore no matter if we be all cut off to saue thy life Blessed is that kingdome that is not onely powerfull in iustice but that keeps good order in the execution Indeed many may say I will reprooue thee but alas how few say I will set thine offences in order before thee Many lie in prison for a sic volo sic iubeo stat pro ratione voluntas authoritie vrged by violence of passion spoyles all Magistrates Aristotle saies that the law ought to be like the primum sensorium which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the law must sauour of no qualitie but his owne for then would it neuer iudge aright And as the lawe is so ought the Magistrate to be voide of all his owne passions let the law rule him as he meanes to rule the people and then should all be done in good order and we should not heare these lamentable complaints I am in prison but I knowe not for what cause and the Magistrate saies I shall lie there vntil my bones rotte For the mercies of God let vs be mooued betimes as well to set mens sinnes in order as vse our power in reproouing of them lest the Lord come and handle vs most roughly in the power of his iustice for this most hainous offence committed in diuiding iustice against it selfe So then the distribution lets vs see that the power of God is neuer without his wisedome but that the Lord workes in all things intelligenter scienter sapienter prudenter artificiosè plainly truely wisely prudently and skilfully The power of Gods iustice is laid downe in these words I will reprooue thee first the cause I the Lord which in the first verse styled my selfe the God of Gods euen the Lord from heauen in comparison aboue all and in dominion ouer all without comparison therefore a mightie iustice that hath so great a cause Secondly from the species or kind of it a reproofe therfore vindicatiue and reuenging iustice stronger then remuneratiue or rewarding iustice for here appeares ira furor excandescentia anger a displeasure of short continuance furie a short madnesse the third an inueterate hatred that alwaies smoakes against sinne that kindles hote coales hinc ira ex candore fierinesse full of brightnesse Thirdly the obiect thee the sinne and the person I am out of loue with both and therefore will I discouer thy sinne which I know thou aboue all men mayest not endure to heare of Secondly what thou thy selfe art both in deceiuing and beeing deceiued shal plainly be knowne therefore most powerfull iustice whose cause is Iehouah nature vengeance obiect the most secret sinne and most deceitfull person free from all the iudgement seats of men Sect. 1. Of the cause Observ 1. The great God
thee from thy griefe and make thee exceeding glad and expect patiently and doubt not but thy words shall come to passe For first thou prophesied to Israel a long time and they haue profited nothing this could not but vexe thee exceedingly now I haue but sent thee three daies into the citie of Nineueh the chiefe citie of the Assyrians all of them are the heathen that neuer heard tell of my name without my Christ aliens from the common-wealth of Israel strangers from the couenants of promise and had no hope and were without God in the world yet thou sees what a wonderfull effect it hath wrought in Nineueh the King is off his throne hath laide his robe from him couered himselfe with sackcloth and sits in the ashes further he makes proclamation for a generall fast of man and beast all to crie mightily vnto God turne from their wickednes with this perswasion that the Lord would repent turne from his fierce wrath that so they might not perish Oh happie Ionah that it pleased God to let thee see this glorious worke of thy ministerie surely thou may well be glad vnder the gourd to sing Psalmes vnto the Lord for such a deliuerance and if the Angels in heauen be so ioyfull for one sinner how mightest thou triumph for such a multitude as the whole citie of Niniueh wherein were sixescore thousandinfants that could not discerne betwixt the right hand or the left Or if thou had been mooued toward thine owne countri-men haue made as much hast as the woman of Samaria did vnto her neighbours to tell them she had found the Messias so might thou haue done vnto Israel O Israel I pray you runne with me to Nineuch and see the strāgest wonder that euer was done a whole city for three dayes preaching repenting in sackcloth and ashes But alas Ionah thou art of an other temper thou hast made thee a booth and art set vnder the shadow of it to see what may be done to the city Alas wouldst thou with Nero laugh to see all the city on fire hast thou neuer a sparke of old father Abrahams spirit in thee this citie is farre better then Sodome and Gomorrha yet thou knowest how vehemently Abraham pleaded for them Nay alas thou should haue been like good Samuel 1. Sam. 12. Oh Nineueh whose oxe haue I taken or whose asse haue I taken or whom haue I hurt or of whose hand haue I recieued any bribe to blind mine eyes therewith Surely I haue pleaded against you as the embassador of the Lord and his whole counsell haue I reuealed If yee will therefore feare the Lord and serue him and heare his voice and not disobey the word of the Lord both you and the King that raigneth ouer you shall follow the Lord your God but if ye will not obey the voice of the Lord but disobey the Lords mouth then shall the hand of the Lord bee vpon you and on your fathers Moreouer God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good right way Feare the Lord serue him in the truth with all your hearts consider how great things he hath done for you but if ye doe wickedly ye shall perish both yee and your king Surely Ionah if this had beene thy conclusion thou shouldst haue seene the Lord fully haue satisfied thy prophecy for this was but a formall humiliation and therefore fortie yeares after the Lord destroyed them according to thy word therefore Ionah obserue that God hath as well prepared a worme to smite thy gourd and make it wither by the sunne as hee made it growe by the same and by the same sunne and a feruent East-wind make thee faint and wish to die neither hast thou any cause to bee angry for thou neuer labouredst for these mercies and therefore what hast thou to doe to grieue at my mercies vnto Nineueh I bad thee reprooue them and surely what I commanded shall be done for Nineueh shall be reprooued And therefore all faithfull labourers of the Lord sticke to your callings and let the Lord blesse and curse when it shall please him Reas 1. From the perfection of Gods nature that can no way runne into any excesse or come short in any defect therefore die and liue shal be sure to follow the breaking or keeping of his lawe therefore vindicatiue iustice is as necessarie as remuneratiue Reas 2. From the nature of distributiue iustice which is suum cuique tribuere giue euerie man his owne How should wicked men be rewarded for their euil deeds if the Lord were not a God of vengeance Plato could dispute thus for God bonis malè malis benè if it fall well with the wicked and euill with the good then surely there must bee another world for torment For there is a God and if a God then he is iust if he be iust then must he needs doe iustly if iustly then shal not the wicked goe vnpunished or the iust vnrewarded Therefore that iustice may stand in his proportion if the wicked haue the best where the best is not and the iust haue the worst where the worst is not then shal the wicked to answer iustice haue the worst where the best is not nay no good thing at all and the iust haue againe the best where the worst is not nay no misery at all but perfect happinesse Hence naturall men haue dreamed of the Elysian fields and of the fire of hell Reas 3. The manifestation of Gods perfection hee made man for his glorie and his glorie is the concurrence of all his glorious attributes therefore shall vindicatiue iustice see the face of the sunne as wel as remuneratiue God wil haue the praise of both 1. Vse reprehension First confutation of the wicked that thinke the Lord is all leade heauie footed to iudgement and that his hands shall alway be in a clout or if he pull them out he is so tender of them that hee may not endure to lay them vpon their hard hearts least by the blow he should complaine of the stiffe resistance of the stroke Well they shall knowe that he hath hands of brasse and rods of yron in them to crush them in peices Secondly correction of the godly that think the Lord is too tender ouer the wicked Ionah was too blame in this therefore lay it aside for it is Gods truth that he will reprooue with small tendernes 2. Vse instruction First an admonition of the wicked that they beware for the arrowes of the Lord flie among them If a strong archer missing his aime let his arrow flie among them that are beholding his shooting will he not crie aloud looke to your selues and the cryer of aime shout with a mighty voice to the right hand or to the left take heede the arrow is among you But alas the people are so amazed that they may as wel runne vnder it as escape it so that all
with my heart and for my spirit to search diligently will the Lord absent himselfe for euer and will he shewe no more fauour is his mercie cleane gone for euer doth his promise faile for euermore hath God forgotten to be mercifull hath he shut vp his tender mercie in displeasure what will this doe vnto my soule surely it will prooue my death Yet I remembred thy workes meditated in them deuised with my selfe what should be the ende of them and I found thy way in the Sanctuarie whither I must ascend by faith if I meane to declare thy power among the people to wit thy redemption The waters of the red sea seeing thy power were afraid the depths trembled thou rainedst vpon Egypt and madest thy thunders to be heard the lightning lightned the world the earth trembled and shooke thus thou didst lead thy people like sheepe by the hands of Moses and Aaron so that they wanted no comfort in the midst of many waters and all because God did dispose of all their troubles Surely that God orders all things is a most admirable comfort of the faithfull and a reson that I cannot leaue vnpressed Thy little finger shall not ake a haire of thy head shall not fall to the ground without Gods disposition Psal 121.4 behold a note of admiration both to good and bad of demonstration to all that expect the mercies of the Lord and of attention to those that are too negligent and what may they all behold euen this that the keeper of Israel will neither slumber nor sleepe A keeper what is that surely to be set in some office and therefore too base for the great God of heauen to become Israels seruant if Dauid had not styled him so in the next verse I should haue beene vnwilling to haue thought it but nowe I dare say it the Lord is thy keeper and therefore O Israel thou art but as a child vnder tuition as a sheepe vnder a pastor but happie that thou art put into the hands of no gouernour saue into his that gouernes the whole world not a sheepe left vpon the mountaines without a shepheard but euen vnto him that against the fond conceit of the Aramites is the God both of the mountaines and vallies the keeper of Israel First he had Iacob in his keeping the younger brother who when he feared the strength of his brother Esau became Israel one that preuailed with God and therefore sure to preuaile with man He had stood before the lyon of the tribe of Iudah and therefore needs not blush at the face of Esau Againe all the twelue Patriarks haue gone into Egypt and their whole progeny taking the name of their father and therefore were preserued in Egypt brought out with ioy lead through the red sea protected in the wildernesse and most safely conducted into the land of Canaan and since that all spirituall Israel hath bin lead by Christ Iesus out of spirituall Egypt through the red sea of his baptisme to passe through the wildernesse of this world vnto the celestiall Canaan where they shall appeare in Sion Now beloued what is this keeper vnto Israel not onely no sleeper but also free from all slumber he neuer layes his eyes together as though he were wearie with watching Psal 34.15 The eies of the Lord are vpon the righteous and his eares are open to their cries neither hath he any neede to close them vp for it is onely proper vnto the creatures that are wearied with labouring and watching but the Lord is no more wearie in his care for the whole world then he is for one of the heires of thy head See it in his Saints hee preserued Noe in the great deluge Abraham and Lot in all their dangers Iacob could not be hurt of Esau nor Ioseph in prison Moses cannot perish in the riuer nor Israel in the yron fornace and therefore the heathen by the light of nature could paint out prouidence in Argos with an hundred eyes so that if one were at rest yet another might be waking but the Lord is totus oculus nothing but eie and therefore all comfort to them for whom he watches for good and not for euill Vse 1. Reprehension first the confutation of the wicked that thinke by their disorder to confound the Lord indeede man is confounded in many law causes and knowes not to what heades to bring some crimes that so they may be iudged but the Lord wil not misse his scope for all their confusion Secondly a correction of the godly that depend no more vpon God is God thus excellent Oh then I will neuer be from his elbowe I will keepe me to my station that so when my God shall call I may be in readinesse Vse 2. Instruction first admonition to the wicked that for shame they set something in order and leaue not all in heapes seeing the God of heauē means to visit their houses Secondly let thē be admonished to deale better with their neighbours and bandle them more gently for that must come on their skore The other vse is a direction to the godly concerning the faithful cariage of themselues in this world Let them haue as little to doe with the wicked as they can for euery secret of them shall be brought to light How would a man tremble when he knows that any person is detected for villanies with whome he had to doe be none of their receiuers for they are theeues and they will indanger euery one of the law that hath any thing to doe with them Vse 3. Consolation vnspeakable that the Lord will haue the handling of all matters first in thy necessities hast thou any wrongs offered thee be of good comfort for the Iudge is for thee hast thou any trialls be exceeding ioyfull the matter shall be caried on thy side against the face of all thy aduersaries hast thou lost any thing by theeues and wicked oppressors of the world if they now be vnknowne vnto thee thou shalt haue them then detected if thou knowest them but can get no redresse here vpon earth rest quiet thine heart the matter shall be amended and for deferring of the payment thou shalt receiue the whole with all the forfeits Secondly in thy plenty reioyce in the Lord for he orders all things to increase thy store and to giue thee thy fill of ioy Sect. 2. Of the placing of sinne Set The second argument is the setting or placing of sinne Hos 2.10 from whence it is plaine that sinne hath wholly put man out of ioynt and alas when this setting shall come he shall be so forlorne that it shall be impossible to bring his ioynts into any good frame It shall then be past time for turning the wheele of the vnderstanding for disposing the will to runne in her created course to bring the affections to good order place euerie member of the bodie to become a weapon of righteousnesse to serue uhe Lord yet there shall be a
wind in vnconstancie and as fraile as the tender hearbs how soone should all become nothing therfore Gods decree being laid the first corner stone we may assure our selues that the building shall stand for euer therefore euery one in his conflicts with the deuill hath full assurance of the conquest for this roote is laid in him whose fruit and branches stormy tempests may nippe and shake yet the sappe shal neuer be dried vp in the roote neither shal any euil wind of Satan so blast that the immortall seede bee at any time quite withered yea though all fierie darts bend thereto with all might and maine employed yet the storme beeing blowne ouer by the spirit of grace and the comfortable sunne of consolation shining vpon our gloomy hearts it will budde forth againe into blossome fruit and branch as a most beautifull tree in the paradise of God Let the comparison of bodily sickenesse and the consideration of the kind of frailtie mooue vs we haue experience how diuers times the disease preuaileth ouer the sicke persons that actions faile and the faculties seeme quite to be spent neither hand nor foote is able to doe their duties the eie is dimme the hearing dul the tast altered and the tongue distasteth all things euen of most pleasant relish and the weake and feeble patient seemeth to attend the time of dissolution when as yet notwithstanding there remaineth a secret power of nature and a forcible sparke of life that ouercometh all these infirmities and consumeth them like drosse and rendreth to the body a greater purity and firmenesse of health then before the sicknes it did enioy euen so ought euerie one to esteeme of the spirituall case and consider that their soule is sicke but not dead faith assailed but not ouercome therefore let patience attend the finishing of this secret worke and so shall they see these burning seauers of temptations to be slaked and cooled by the mercie and grace of Christ and that sparke of faith which did he hid ouerwhelmed with heaps of temptations to breake forth againe consume the causes of the disease And as nature after a perfect crise dischargeth her selfe either by stoole vomite sweat bleeding or such like euacuations to the recouery of the former health euen so shall the faithful soule find in himselfe strange ease after these temptations by reason they haue caused diuers euacations of the filthines of sinne and therefore greater puritie must needs be in the soule Thus the Lord preserues the verie garments of his Saints that he suffereth them not to take any smell of the flame or the verie sweat of afflictions to sticke vpon them Psal 68.22 The Lord hath said I will bring my people againe from Bashan I will bring them againe from the depths of the sea Og the Gyant and all his fat bulls may push at the godly but their strength shall not preuaile against the strong one of Israel but euen the foote of his faithfull ones shal be dipped in blood and the tongues of the dogges of Israel may drawe out the verie heart blood of all these bulls So that after the conquest the triumph beeing giuen to the Lord they may truly celebrate it setting the singers before the players of instruments after so that the praise of God may be heard in his assemblies euen from all them that are deriued from the fountaine of Israel so that this knot betwixt God the faithfull soule more surely knit then that of Gordius can neuer be loosed by the deuill broken by his forces disanulled by his stratagemes or euer found out by his policies Therfore as Christ cried out O my God my God why hast thou forsaken me it is impossible that Christ should be forsaken therefore it is a voice more for the instruction of his children then to shew his owne discomforts if he cried out why may not we crie out yet as Christ was heard and freed from his feare so shall euery faithfull soule be sure to speede with his God and shall againe as Dauid was be restored to those wonted ioyes which they sometimes felt in the sweet mercies of the Lord. These assaults are at the first heauie and bitter if they come in great measure they may cause impatience Iob 3.1 if they continue then may the soule beginne to iudge them nothing but Gods wrath Iob 6.2 3. The arrowes of the Almightie are in me and the venome thereof doth drinke vp my spirit and the terrors of God are against me it brings afresh his old sinnes into remembrance to trouble him in his sleepe visions dreames and anxietie of spirit Yet in this miserie God supports his faith he feeling this gets experience Rom. 5.4 hence hope that grace shall neuer be wanting Iob 42.5 6 Heb. 12.11 Let Pharaoh feele but a little of this and he presently rebells yet the faithfull though they haue more feeling of their rebellious hearts and the deuill more strongly assailes them then any other yea God seemes to be their enemie yet Iob 13.15 Though he slay me yet will I trust in him Dauid Psal 22.1 O my God I crie by day but thou hearest not by night but I haue no audience words almost of desperation and as a man without faith yet then he saith My God a plaine argument of faith for Gods children can not forget their language Hence a man may in a manner see contrarie affections in their prayers for flesh and spirit struggle together Gen. 32.18 Iaakobs wrastling is a type of the conflicts of the faithfull with Christ he assailes them with the one hand and vpholds them with the other hence Iaakob is called Israel a preuailer with God The Church hath both his names Psal 130. and Psal 121. Mark 15.22 to 27. we see a strange conflict betwixt the woman of Samaria and our Sauiour Christ foure notable repulses are giuen her 1. silence 2. haish speeches of the Disciples Send her away 3. cold comfort I am come for the house of Israel of which thou art none 4. extraordinarie reproch Thou art but as a dogge therefore must thou haue none of the childrens bread yet we finde her to be more instant at euery repulse and when the most dangerous repulse was giuen her to bring an inuincible argument of her faith True Lord I yeild all if my place and deseruings must be considered then no mercie for me but Lord yet account of me as thou hast saide let me thy dogge but tast of the crummes of thy mercie and it shall suffice the hunger of my soule Thus Gods children ouerwhelmed with sinne turmoiled with Sathans conflicts and amazed with Gods anger can then lift vp their eye lids and giue a glimps to the brasen serpent Christ Iesus and fling themselues into his armes catch hold on Gods hand buffetting them and kisse it There be three grounds of temptation First our naturall weakenesse prooued by Sathan and the world Secondly the continuall buds of our originall sinne in
and water good and euill may as well bee reconciled In deede Gods silence might haue wrought better effects in the mind of these wicked men but they haue so hardned themselues Rom. 2.4 and brought impenitencie vpon their hearts that they are become subiects vnfit to be wrought vpon neither haue they that wisdome as to turne themselues vnto such a subiect as Gods silence to ponder seriously thereon so that neither can it worke vpon them nor they vpon it and therefore what consention betwixt God and their thoughts 2. Acception is to conforme the fruit of agreement 2. Conformitiâ—â— by a metanomie of the effect for the cause for conformity is the effect of consention neither will this stand in any good sense thou conformedst for it is the only thing that God complaines of in this place Râ—u 2.21 that he did not conform himselfe vnto the large time that God gaue him to repent for how can there be any peace as long as the whoordomes of Iezabel are in such multtiudes peace is where men agree together but where they are vp in armes all is in an vproare and the tumult is so great that they will bee brought vnto no order The men of Ephesus when they were troubled about their goddesse made the whole citie full of confusion Act. 19. one crying one thing another the cleane contrarie all out of order and the more part knewe not wherefore they were come together the Towne Clarke for all his wisdome can hardly bring them vnto any conformitie so as long as the tumult of sinne disturbs all within vs it is impossible that God should haue audience especially when for his silence he would be heard of vs. Let a sonne of thunder cry at a doore where all are fighting and quarrelling and they will out-cry him but if he should stand silent at the doore it were impossible that they should heare him when they were at the best therfore God may stand at the doore and knocke by his silence as long as he will and he shall neuer be heard therefore thou thoughtest was no conformitie with Gods silence 3. Signification is assimulation 3. Assimulation either to assimulate himselfe vnto the thing or the thing vnto himselfe if it had beene of himselfe vnto the thing theÌ„ had his thought without all question been lawfull and honest but it is of the thing vnto himselfe and therefore let the thing bee what it will it must bee made to serue his turne And this signification is very emphaticall and seruing for our purpose and is thus much in sense as if the Lord should haue said As a wicked man thinks of me so must I be indeed he will frame mee according to his owne conceit and not his conceit according to that which I would haue him thinke of me and my silence toward him and this is the first beginning of his thought now assimulation is neuer without a conceiued image Imagination comming betwixt the two things that make themselues like Hence a fourth signification to imagine and that is a second degree vnto this thought first by turning Gods silence vnto his owne will he saw no great difference but that there was proportion and similitude enough then in the second place he imagined that hee sawe God well pleased with him Resolution Now a third degree is to bee added and that is from the imagination a direct resolution that I may thinke it and acknowledge it for the truth The reason of the phrase is this because when any thing approaches toward the minde of man then the minde turnes it selfe vnto it sees how it likes it imagines what contentment may be drawne out of it and then thinks on it if the thing be good and the mind frame it selfe according to the same then the thought that riseth from that thinking is good If on the contrarie it be bad and the mind will impresse his image then the thought is bad silence and mercie from God in this place were exceeding comfortable they enter the mind of this wicked hypocrite but they are not intertained in their owne name neither will he part with so much as a cup of cold water for his sake that sent them but he will bee refreshed by them according to his owne liking Amos 4 5. The people will bring sacrifices yea betimes in the morning tythes after three yeers a thankesgiuing of leauen free offerings c. but according to whose liking euen their owne and therefore God counts of it as to transgresse at Bethel Esa 58. and multiply transgressions at Gilgal Esay 58. they fasted punished themselues but it was to seeke their own wills and require all their owne debts they care not to haue a good glasse to looke in but they must needs breath in it and therefore the inward corruption of the heart sends out such smoakie fumes that the true image is dimmed and so they see nothing but themselues The flowers that God sent them all the time of his long silence were exceeding sweete but the mind beeing corrupt in it selfe and also in his breathing infects or rather driues backe the pleasant smell and so most truely sents it selfe yea takes the deeper poison because a sweete flower poisoned is more louingly imbraced of the sences and so the poison doth creepe in with the pleasant smell and strikes with the spirits presently to the heart so often they poison the good graces of Gods spirit which willingly would be imbraced but the poyson creepes in too into the soule and strikes all dead at the very heart the glasse that is coloured casts about all the beames of the sunne with the appearance of his colour so the glasse of our mind beeing coloured and deepe died withall impietie makes euery beame of Gods goodnesse shine according to his owne minde intus apparens prohibet alienum was an old axiome of Aristotle but well may it be brought into diuinitie sinne that onely appeares within hinders all grace and goodnesse for alas they come but as strangers vnto vs and therefore they find very meane intertainment As Christ was dealt withall when hee came vnto the inne all inward roomes were taken vp and onely the stable is left for him so doe we deale with his grace and mercie all the cheife roomet in our soules are taken vp with greater personages then Christ and his grace there is either lord couetousnesse or lord pride or ambition or pleasure or reuenge c. and therefore must Christ and his grace into the stable for we will not haue these men to rule ouer vs and therefore if his grace will become our seruant we will giue it entertainement but to be Lord ouer vs is too much we will not haue it take so much vpon it and for our seruice we haue no other place for grace but the stable and therefore no maruell if all goodnes disdaine once to come neere the houses of these wicked men
not consent Quitacet consentire videtur yet he will spare mee for a time or howsoeuer I will hold mine own conclusions whatsoeuer the Lord shall doe vnto me IIII. Part. Of Gods reproofe and order in sinne Reprooue This word signifieth foure things First to argue or reason vpon any matter secondly by reasoning to prooue or disprooue any cause thirdly by proouing or disproouing to absolue or condemne any person fourthly after condemnation to punish or execute This fourth signification is specially meant in this place for he had his conuiction before therefore to reprooue in this place is as much as to plague for the reason following makes it plaine Oh consider this least I teare you in peeces shewing plainly what his reproofe was nothing but vengeance Set This word presupposeth things out of place secondly the placing of them againe in their rankes and orders shewing vs the nature of sinne First that sinne is gotten out of his own place for neuer a creature of God by his creatioÌ„ did acknowledge him and God himselfe did alwaies abhorre him therefore before the fal of men and angels Gods erâ—ation a deadly â—uemie to sinne sinne was like vnto that which we call in nature vacuum which is so abhorred of nature that the verie fire will descend and the verie water ascend before they wil yeeld him the least corner in the world so sinne by Gods creation was wholly excluded and God giueth his testimonie that euery thing that hee made was good and very good therefore that sinne should obtaine that in nature as to get him a place in the best of Gods creatures was neuer the placing of the Lord therefore the Lord cannot bee said to set sinne in this manner The way of Gods placing Cane The second setting is here vnderstood to wit bringing that into his proper place which hitherto hath beene out of his place and is done two manner of wayes First by bringing it vnto himselfe and the rule of his wisedome and so sin is set in the decree of God and ordered by his wisdome for that of the Philosopher is true Veritas iudex sui obliqui but what need we the testimonie of the Philosopher seeing that we haue the Apostle Paul Rom. 7.7 I knewe not sinne but by the lawe and without the law sinne is dead now the rule is alwaies before the breach of the rule therfore must needs determine of euerie fault Secondly sinne is set in order when it is brought vnto man by making him feele what his sinne was by the punishment of it Order Includeth three things Confusion diâ—ontion iâ—â—â—uâ—ination first confusion secondly comely disposition thirdly plaine reuelation as in the creation of the world Gods order is set forth vnto vs in the confusion of the first matter wherein all things were buried as in a dark dungeon Secondly how the Lord proceeded to bring out of this the heauens in their ranke with all the host thereof the firmament in his place the water and all therein in his place the earth and all thereupon in their place and thus was the worke of the Lord comely and full of beautie Thirdly the Lord brought foorth a light to separate from the darkenes and so was there a plaine reuelation of his workes so in this place here is sinne a greater confusion in mâ—n then euer was in that first chaos Secondly as the Lord brought all things out of that into their place so will he bring all the sins of man vnto a comely order so that plainly in the third place euery man shall see what he hath done to the dishonour of his creator This order is threefold according to a threefold booke the first is the booke of decrees 3. Bookes Gods decâ—es Law Consâ—ence the second is the book of Gods law the third the books of conscience and these three bookes doe most plainely order sinne The first booke being secret ordereth sinne secretly yet most iustly because most wisely for if the wisedome of God should not be seene in sin then should not God haue his glorie out of sinne therfore to answer all obiections that may arise out of this ordring of sin the prouing of the truth of this point I will in a few words take in hand the clearing of these two things first the remoouall of that which may obscure the truth secondly I will bring reasons for the confirming of this difficultie Answer The first obiection may be out of the words of the Psalme I will set them in order before thee therefore the order that is taken for sinne is after that sinne is committed For first God saith These things hast thou done 2. these things will I order 3. before thee all which plainely prooue that this order followeth sinne Answer To which I answer that in this place we are to vnderstand that the third booke which is the booke of the conscience is here to be vnderstood not excluding the former as though they were not but onely shewing that the bookes of conscience for the condemnation of a wicked man are sufficient and the onely cause of the execution of Gods plagues vpon him as appeareth plainly Reuel 20.12 And the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things which were written in the bookes according to their works Here is mention of two bookes the booke of Gods decree and the booke of the Conscience Why the Lord tearmes the booke of conscience bookes called bookes because of the manifold bills and inditments that are written in the leanes of the conscience which are sufficient for the iudgement of the wicked therefore as often as we heare of Gods executions in punishing we heare nothing of the booke of his decree because to what purpose should God bring in his decree to conuince a wicked man when his conscience giueth in euidence sufficient against him it might rather cause cauill then true conuiction But in the execution of his mercie we heare of the booke of life because therein lieth a principall cause of our saluation Therefore I take it in this place Death only froÌ„ finne and therfore hath no â—â—gher cause further then the cause no inquiâ—â—e that the Lord speaking of bookes and of a booke would haue vs take notice that for iudgement we neede to looke no further then the bookes of conscience therefore I take it that the Scripture neuer speaketh of a booke of death Againe when we looke vpon our saluation we must eye the booke of life that so we may ascribe all the praise of our saluation vnto the Lord. So in this place the Lord is about his execution vpon the wicked God in himself workes out of all time in the are â—ure in due time therefore he pulls not out the booke of his decree but appeales vnto their owne consciences so that order which was before the Lord from all
eternity is now before the eyes of the hypocrite For the Lord saies not before me but before thee for the Lord neuer begins his work in himselfe therefore in himselfe he did this from all eternitie but now he will manifest his ordering of sinne which he alwaies doth by the booke of his law but because this was cast at his backe and set at his heeles which ought to haue lien at his heart the Lord will open the third booke which shall pricke him to the quicke and make him most fearefully to looke about him Obiect 2 The second obiection is drawne from his attributes Attributes simgle conditional some of them not following the nature of the creature as omnipotencie power goodnes immensitie eternitie and the like but others haue no worke in the creature vntill the creature haue had his worke as no mercie can be wrought vpon the creature vntill his miserie be presupposed and no iustice executed vpon the creature vntill he haue bin sinnefull For mercie cannot be where there is no miserie neither iustice where there is no sinne for that ius dominij is an abuse of Gods wisdome for there is no rule for it and for the Lord to doe any thing in punishing as dominus and not as iudex is to make him vniust Indeede by the law of creation as he made man of nothing so may he annihilate him and bring him againe to nothing but to let him liue and punish him standing in his innocencie is to doe against the law of his iustice Sol. The answer to this point it this in briefe The distinction is not good for Gods attributes in himselfe are equally absolute eternall infinite but beeing manifested in his creatures become conditionall and to haue respect vnto the creatures therfore creation makes manifestation of power goodnes wisdome eternitie and the like as wel as mans fall of mercie and iustice therefore mercie and iustice were equally first in God with the rest for God was in himselfe both iust and mercifull before man was either sinnefull or miserable for the execution of iustice or mercie I confesse to be in regard of sinne and miserie but there is one reason of the execution another of the decree the iust cause of the one is his will the iust cause of the other is mans sinne Gods decree must haue a subiect Obiect 3 The subiect of Gods decree therefore either beeing or no beeing no beeing can vndergoe no decree for it can haue no end and therefore it must be a beeing therefore either the first beeing or that beeing which is from the first beeing not the first beeing for he can haue no end nor beginning and therefore no decree can passe of him so that onely remaines the other beeing which is from God therefore created therefore man created is required for a subiect of Gods decree now the ende of creation can not be reprobation for the ende of creation is mans happines with his Creator therefore a second estate of man must be considered and that is the fall of man in which estate a iust ground is giuen of Reiection and Election The answer It is graunted that Man is the Subiect Sol. The subiect and his manner of consideration yet we distinguish of man and answer that in euery subiect two things are required res considerata modus considerandi the thing considered is alwaies one but the manner of considering maketh diuers speciall subiects in this one subiect As for example being frō God is the subiect of all Gods reuealed wisdome yet this one subiect hath diuers manner of considerations according to diuers acts and operations that lie in him As for example Reason is a particular act and therefore becommeth a particular subiect of Gods wisedome to wit the Art of Logicke so the will a particular worke in Gods creatures becomes the subiect of Diuinitie so speach a particular worke becomes the subiect of Rhetoricke and Grammar Now that generall Subiect is before all these particular subiects and the foundation of all the rest and in them the thing considered as common to them all but the manner of considering it is proper and speciall to euery one So man is the thing considered in Gods decree therefore the most generall going before all particular considerations of creation fall redemption saluation damnation for all these are but particular considerations of man therefore keepe their order appointed of the Lord for the obtaining of his owne ende which is the glorifying of himselfe in his Iustice and Mercie therefore as man is the Subiect of Gods decree so creation the fall redemption saluation and damnation are but the meanes for the accomplishment of his will Againe euery one of these particular actions haue their speciall ends not opposing but concurring to the generall ende of the whole subiect so that the ende of creation is happines with the Creator and no miserie at all but this is the speciall end and therefore no opposite of the generall Againe the speciall ende of mans fall is miserie of bodie and soule in the first and second death yet no opposite of glorifying God in the demonstration of his mercie Thirdly the speciall end of mans Redemption is saluation to all that are in Christ and damnation to all that are out of Christ therefore all these ends beeing speciall must needes ayme at the generall for so goes the Rule of all true reason that subordinata non opponuntur 2. that fines intermedij sunt pro subordinatione finium ad vltimum finem And this shall suffice for the opposition now I come to the confirmation Arguments proouing the decree of sinne first drawne from ends The first Argument That which hath any ende is decreed but sinne hath an ende therefore is decreed The first proposition is prooued from the true distinction of ends laid downe by the Philosopher in the first booke of his Ethicks and the first Chapter where the Philosopher disputes most excellently for the subordination of arts and so consequently of beeings by an argument drawne from the distinction of ends to wit that all ends are either the last ende or ends tending vnto the last now the last end giues goodnes and amabilitie to all other ends and doth virtually containe them all in himselfe therfore must they needes be appointed for him This ground is a most enident proofe that sinne is decreed for the end of sinne must either be the last ende or tending to the last ende now it cannot be the last end for that alone is chalenged of the first being therefore an end tending vnto this last end And who dare denie but that all endes vnto the last ende are decreed for they make for the manifestation of his glorie Obiect Sinne is euill and therfore hath no ende seeing ends goodnes are the same But it will be obiected sinne is euill and therefore hath no ende for finis and bonum conuertuntur Vnto this I answer
creation fall or redemption that it is blasphemie to say that the ende of man as created was any thing but happinesse neither from thence ariseth any other demonstration Man qua creatus as created is in no intention but happines come to his fall and then againe I say homo qua lapsus est miser tantum man as fallen is onely to bee considered as miserable as redemptus or redimendus onely sub salute or saluandus where then is the ende of man As man generally considered electus or reprobus elect or reprobate these be the most generall and here onely reprobation and election is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely first and primarily iâ— all the rest gratia huius for this cause therefore happines of creation miserie of the fall saluation by Christ are subordinate and come vnder it Indeed I confesse that election and reprobation haue their manifestation to the creature onely in redemption and in that part which is the application of it vnto the church in generall here onely both angels and men knowe and feele their state of election and on the contrarie reprobation is there to be sought for of the wicked But Bellarmine saith A defence of Calvin that Calvin denieth Gods determination decreeing what shall be to depend on his prescience that in all things his prescience presupposeth his purpose and decree For answer whereunto wee must consider whether there goe any prescience in God before his will I meane according to our apprehension Whether the Lord vnderstand or will first and as things are reuealed to vs out of God in his workes my reason is this because if the Lord vnderstand it then it is a possible beeing now I presse my argument that euery beeing whether possible to be or alreadie existing is demonstrated from his will for his will makes things to be or possibly to be therefore if a thing must be before it can be vnderstood and to be howsoeuer conceiued yet is from Gods will that giues all beeings either in posse or esse I knowe not what can be that first comes not from his will But wisdome according to sobrietie is commendable and in high mysteries it is good to goe with the current of our best approoued diuines therefore according to the way troden before me Intelligentia diuina I answer There is a double prescience one simplicis intelligentiae and another diuinae visionis the first is of all those things that are possible and which vpon any supposed condition may be as was the prescience of God whereby he foreknew that if in Tyrus and Sidon those things should be done which afterwards were done among the Iewes they would repent this doth not presuppose the decree of God but extendeth to many things God doth not decree nor purpose to be as it appeareth in the example proposed The other is of those things onely which hereafter shall bee and this alwaies presupposeth some act of Gods will for seeing nothing can be vnlesse some act of Gods will do passe vpon it at least not to hinder the beeing of it and thus nothing can be foreseen as beeing hereafter for to be vnlesse some decree of God passe vpon it Of this kind of prescience Caluin speaketh and not of the other it was not considered what it was possible for the creature to doe or what he would doe beeing so created and left vnto it selfe this may well be said to presuppose no decree of God or determination what he would doe for if it had pleased God he might haue turned the possibilitie to another end and issue but the truth is that other to wit what hereafter shall be which though it be future and therefore contingent yet to God it is most certaine with whom all future things are present and therefore beeing to be done was most certainely decreed and whatsoeuer is done and come to passe wee may absolutely conclude it was Gods will euen long before it happened therefore Calvin rightly affirmeth that Gods foresight of the entrance of sin presupposed his decree that it should enter Fourthly Gods foreknowledge and purpose in sinne Sinne 〈…〉 decâ—â—â—â— that God might â—â—nisâ—â— vpon the bestowing of such benefits of his rich abundant goodnesse was not that man should fall that he might punish but that man should freely make his choise vpon which choise the Lord both knew and purposed that his iustice and mercy should be manifested yet for all this it will not followe that the Lord should purpose the entrance of sinne originally out of his owne liking that he might haue matter of punishment Belâ—armâ—â—â— false exposâ—â—â— of Calvin as Bellarmine most iniuriously chargeth Calvin to affirme but the ende of his purpose of bestowing such benefits onely and no other notwithstanding his foreknowledge what would fall out if so he did was that he might shew his mercie and iustice in sauing and condemning whome he would Therfore it is idle in Bellarmine to followe this argument of the seuerity of iustice as though Calvin should any where affirme that when God thought of creating man the first ende that God purposed was the seuerity of his iustice and the riches of his mercie and that this purpose was before and without respect vnto the prescience of any thing that afterward might or would bee in man and that because there was not any thing wherein he could shewe mercie and iustice vnlesse sinne did enter therefore secondly he purposed that sinne should enter so that first hee purposed to punish before he sawe any cause and then purposed the entrance of sinne that there might be cause which is no lesse excusable from iniustice cruelty and tyrannie then if he should purpose to punish and so doe without any cause at all therefore he concludes that the first originall and spring of sinne is from the will of God according to Caluins opinion Answer to Bellarmine for his false imputation vpon Calvin But he is easily answered out of that which hath beene spoken concerning Calvins iudgment in this point for he doth no where say that God did purpose the manifestation of his mercie and iustice before all prescience but onely that which is named prescientia visionis which alwaies hath Gods decree going before it The possibilitie of a thing is before God decree it to be and so God knowes it simplici intelligentia but that this thing possible shal be the Lord decrees it before that bare knowledge that it shall come to passe Secondly Calvin denies not all pâ—escience before his decree Caluine doth no where pronounce that simply and absolutly the ende wherfore God purposed to make man was the manifestation of the seueritie of his iustice and the riches of his mercie or that he might saue some and condemne others but that first he meant to bestow vpon man as much as was sufficient to make him perfect fecondly there was something he meant to denie him How God shâ—wâ—d
cognitione secondly in manifesting his desree it is done cognitione indirecta first generall in his creation for from his efficiencie and omnipotencie potuit he could reueale it hence in respect of himselfe being meere acts he could not haue any such attribute for potuit may be or could be can neuer be said of him that euer was actu therfore must it respect the things that may be may feele the act of God hence qua potuit efficit as he could bring them forth so he did it most effectually Now because omnipotencie and efficiencie respects both posse and efficere to be able and to doe Constanter verâ— sideliter and what God can doe and will doe that must he needs decree constantly truely and saithfully Now because this decree of God cannot but be brought to passe after the best way and manner therefore must he decree by counsell if by counsell then must the scope be prefixed therefore must the ende of it manifest his glorie therefore all his goodnesse therefore his vertues which are his attributes and if them then his iustice and mercie To doe by counsell is to haue some expresse forme of working the plot whereof makes euery thing agreeable to his counsell this plot seemes good vnto his wisedom and this the Lord wills and that with a most free will arbitrio iudicij libertate voluntatis wit and will Out of these grounds we easily answer the doubt Application to the doubt that God did neither omit or commit any thing in mans fall he did not omit for the rule was at hand and mans facultie to doe well was sufficient the concourse was not in man therefore did he omit denying the law that due respect that it challenged I told you before that neither the law alone nor the facultie alone was able to produce the act of obedience therefore the law alone could not do it not that it was an vnsufficient rule but because man would not practise this rule Now you know it is said to be impossible vnto the law not in regard of it selfe but in regard of vs that cannot concurre with it to that righteousnesse which it exacteth which we might haue done by creation For commission it is plaine that the Lord did no otherwise concurre with mans fall then the law did which you haue heard in explication of the causes of the first transgression was no causa perse but causa per accidens and therefore an vnblameable cause If man will rush against it what fault can he finde with the lawe if it doe mischiefe him Hee that takes a sword by the poynt is sure to wound himselfe which if he had taken by the handle might haue been vsed both for defence and offence But it is further replied the motion of man to finne followed Gods motion which was irresistable True it is the will of God is irresistable when it is opposed and therefore in resisting the will of God he followed an irresistable motion in opposing the law of God he suffered his owne ouerthrowe So that resistentia beeing only of enemies that suffer mutably and God beeing sine passione resistentia without passion or resistence and therefore cannot be resisted Then your meaning is this that man was a resolute enemie to sinning and fought with God about this action but God would haue man to sinne and so man should not resist But alas it was cleane contrarie Gods will was not to haue man to sinne and mans will was to sinne and therefore hee fought against Gods wil yet could he not resist Gods will or falsifie the least of his decrees Rom. How God concludes hiâ— mercy and iustice not ex prâ—uâ—sa fidâ— or ex pecâ—ato bâ—t from the promise which was his meere good will and pleasure 9.19 the conclusion in the 18. verse is the manifestation of Gods mercie and iustice by what argument you shal conceiue if you looke from the 6. verse it is drawne from contraries mans infidelitie and Gods fidelitie the infidelitie of man cannot frustrate the promise of God first because his promise is either generall or speciall generall as it respects the roote speciall as it respects the branches therefore hee saith all are not Israel that is the true liuing branches which are of Israel that is the root vnto which the promise was made it was made to Abraham it was made to Isaac c. Abraham the roote and some of the seede of this roote were indeed the seede of Abraham but yet in Isaac must the true seed be called this second promise is the effectuall promise which must stand v. 8. for there be some the children of the flesh hauing Abraham for their root but others are the children of God which haue God for their father and therefore must needs effectually be made partakers of the couenant and these say the Apostle are properly counted for the seed this hee shewes first because of the time appointed ver 9. secondly from the paritie of coÌ„ception Sarah had a sonne but the other was by her maide and therefore no maruell if God sanctified the true seed the other was bastardly borne yet v. 10. the matter was brought to more equall tearmes euen Rebecca she conceiued by one euen by our father Isaac therefore this conception would admit no exception for the parents Nothing either in the parents or children why God should purpose one to life the other to death but yet it may be the exception is to be made in the children themselues therefore v. 11. he proues Gods purpose to exclude all outward or inward considerations that might be found in them First from the constancy of his purpose that it might remaine secondly from the forme of his purpose according to election a setled decree thirdly from the eternitie of it yer the children were borne fourthly from the deniall of all causes out of himselfe first by an ennumeration either good or euill it was neither the goodnesse of Iacob nor the euill of Esau that caused the Lord to purpose any such thing secondly from the practise of good or euill done that distinction of facta and facienda of done or to bee done is idle for the fifth and last argument knocks it in the head which is drawne from the remotion of a false cause and the position or laying downe of the true cause not by workes generally done or to be done but by him that calleth if this be the true cause then say the other and you oppose Gods call for workes and Gods call be membra diuidentia therfore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as cannot stand together This cause is proued to be the truth First by Gods oracle Gen. 25.23 the elder shall serue the younger this is against the ordinarie course of nature but God that calleth will haue it so Secondly from a testimonie Mal. 1.2.3 as it is written I haue loued Iacob and haue hated Esau that is I haue called Iacob to the feeling
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
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
is a day of his silence and there is a day of his iustice and the Lord will not breake his daies with the righteous and sinners vpon earth for the day of mercie man hath a bond from God but for the day of paying vengeance the Lord hath mans bonds man cares not how often God forfeit his bond of mercie for he would willingly haue God to be in his debt for euer yet the Lord is not so negligent in the requiring of the forfeit of his bond of iustice and therefore hauing alreadie discharged his bond of mercie it will be high time to looke vnto man that he answer him for his iustice especially seeing the wicked for Gods silence haue not broken forth with Dauid and said What shall we giue vnto the Lord for all his benefits nor as yet vpon conditions performed are able to say We haue taken the cuppe of saluation and called vpon our good God nay as yet we haue nor so much as resolued to doe it So that the Lord may most iustly breake silence and after the expiration of their daies of peace vexe them in his sore displeasure Reasons 1. from the nature of time From time appointed of God for all purposeâ— The Lord is before and after all times yet in his works he hath reuealed himselfe to performe all actions in time and he hath appointed euery thing his certen time Eccles. 3. that so euery worke of God might be seene distinctly The Lord hath a time for his silence and a time for his iustice that so the mercies which he shewes vnto the sonnes of men and the iudgements which he brings vpon them might be seene distinctly and he praised for them both 2. Reas Lone vnto his creatures First Loue to 〈◊〉 creature to shew his generall goodnes secondly to mooue him to repentance and thankefulnes for his patience and long suffering 3. Reas To leaue man without all excuse To leaue reaâ— without excuse seeing God hath laboured by mercies to allure and iudgements to terrifie so that when his last doome shall come the Lord shall say What are become of all my mercies and why was thou not reclaimed by my foretelling thee of iudgements therefore goe thou accursed wretch into hell fire where thou shalt neuer haue again the time of my silence 1. Vse reprehension either confutation of all those that cry Mal. 3 14. It is in vaine to serue the Lord and what pleasure haue wee that we haue bowed our selues before him surely you are blind that cannot see what large dayes the Lord hath giuen you here vpon earth and what long silence hath passed betwixt him you nay he hath not onely beene silent but also he hath been bountifull vnto you in many a temporall blessing euen aboue his owne Saints Second vse vnder this head is correction of the hastie desires of Gods children first to haue iudgment on their enemies and secondly to haue speedy dispatch of affliction in themselues Thus they hasten the time of the mercie and iustice of the Lord. Know therefore that God will haue his times completly ended and it is your duty to stay his leasure for he that beleeues will not make hast 2. Vse is instruction first an admonition to all the wicked that they harden not their hearts denie not Gods call but listen vnto him least they call when he will not heare them For your time is to day but Gods time is his will and pleasure in silence reproofe your time is present for time past is not called again with had I wist and the time to come is in Gods disposing 2. Branch is a direction to the godly that they make vse of all times for the Lord would haue them exact in the computation of the yeares of his mercie and iustice yea and of seasons in these times for he complaines for the want of it Isa 1. The oxe knowes his owner the asse his masters cribbe these know their masters and the times wherein they refresh them the swallow and the crane their appointed times therefore let it not be saide of Gods Israel that they know not him which doth all for them God is pleased to call them his people and what greater shame then this my people haue not knowne me 3. Vse is consolation first for tribulation Is this the day of Gods affliction then happie is my estate for the time of deliuerance is approching therfore in this Psalme v. 15. Call vpon me in the day of trouble and I will deliuer thee mourning may rest for a night but ioy comes in the morning Secondly for the day of prosperitie to haue a heart as ioyfull and glad to thinke of his affliction as then to puffe vp himselfe with his present estate Dauid hath more ioy of heart that Gods countenance is lifted vpon him then because his corne wine Psalm 4. and oyle are increased Heb. 11. Moses can take more ioy to be a partaker with Gods people then in the inioying of all the sinnefull pleasures of Egypt for a season Observ 4. from the order Silence goes before Gods reproofe as a silent ayre before a fearefull tempest The Lord spared the old world a long time before he drowned it he suffered Sodome and Gomorrha to burne a long time in lusts before he burnt them with fire and brimstone from heauen Reasons 1. Iust puwiâ—â—ment That iust cause may be giuen for all the wrath of God that falleth vpon the wicked 2. Reason because the sinne of man cannot be but in that which God hath made good no more then blindnes can be any where Good before euâ—ll but in the eie which had power to see now sight is before blindnes good before euill and therefore Gods silence before his iustice because iustice will not reprooue before man haue sinned 3. Measure of sinne Reason is because a measure of sinne is to be made vp Gen. 15. before God can iudge and therefore the Lord will be silent vnto that time that then he may answer them with a like measure of iudgement 1. Vse is reprehension which serues first for the confutation of the vngodly which thinke that God is forgetfull of his anger but let them know that method is the very rule of memorie and God keeping so close to an exact method can not by long silence forget what he hath to doe Indeede we say old things are out of date and long silence makes contentious matters cease but the Lord is the same to day he was when he began the world and Cains sinne is as fresh in his memorie as the sinne that is committed this day 2. Vse is correction of Gods children that can no sooner heare the faults of their brethren but presently they speake of them this is no good method they ought to haue paused on the matter by silence and after haue reprooued when time would haue serued 2. Vse is instruction 1. An admonition to the
vngodly that thinke God hath no good method but doth euery thing confusedly Indeede they iudge as they thinke and as they liue for their thoughts are most confused and their liues disordered and so they thinke of God But yet let them know that although they make no good vse of his silence before his iustice yet God himselfe will make singular vse of it euen by their owne testimonie when they shall confesse Gods equall doing 2. Direction to the godly that they see how God goes a long in his gouernment of the world and in all his iudgements praise him for his former mercies Vse 3. for consolation First in trouble hence wee learne that the Lord keeping an exact method will dispatch all things most quickly for order makes things goe on apace therefore affliction must goe on apace toward consolation Secondly in prosperitie to see how they goe on along to Gods tryalls and therefore ease themselues with resting vpon God And this may be obserued from the generall bond The speciall bonds follow and first of the antecedent wherin there lies two bonds one of inference and a second of coupling together The bond of inference teacheth vs what manner of conclusions wicked men vse to make out of Gods owne premises Let vs therefore eie that bond which is contained in that word therefore binding together Gods silence and mans thoughts Doctrines from the conclusion Doctr. 1. Wicked men out of the best premisses drawe the worst conclusions silence a singular argument to perswade vnto obedience for who will abuse a louing friend yet we see what the wicked hypocrite concludes from Gods silence to thinke that God is like vnto him a patrone of euill courses and one that must needs fauour an hypocrite because of his profession Reasons Peruerse iudgement 1. Because they are men of peruerse iudgement and therefore euery wicked man concludes contrarie to the premisses If Gods iudgements be the premisses he wil conclude all is peace if silence he will conclude there is no wrath Reas 2. Want of conscience No conscience for oftentimes the proposition shall goe currant with them but the assumption they may not indure for that is speciall application As for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no drunkard whoremaster or vncleane person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come in heauen that shall be graunted but thou art one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The iudgement is the pure part of the conscience the will the assuming part and the heart and affections ought to wind vp the matter that must be denied and therefore the conclusion shall neuer follow Or thus Gods silence ought to lead euery man to repentance that shall be confessed but come to the application and because it is good he will be content to take that but yet the ende shall not be attended and therefore shall it neuer lead him to repentance Hence the assumption is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conscience because it is an applying facultie in man which a wicked man wanting must needes misapplie therfore we shall haue no good conclusions from him 3. Reason is from the conclusion it selfe Want of application which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfecting or knitting vp of a thing together now wicked men make broken conclusions they will not gather vp all together and therefore no maruell if they doe amisse in good premisses 4. Reason is this Their own conclusions defended wicked men haue gotten alreadie vnto themselues such conclusions and they hold them so strongly that nothing shall ouerthrowe them It is vaine to bring Gods iudgments to terrifie them for they haue alreadie made these conclusions That death shall not come neere their habitation they haue made a league with death and a compact with hell as the Prophet saies and therefore destruction shall not come neere them Againe speake of the mercies of God to allure them to repentance and it shall not profit for they haue alreadie determined that they will not serue God at such a rate Iob. 21. Their seede is established their houses are peaceable their bullocke casteth not her calfe their children daunce for ioy and they take the tabret and harpe and râ—ioyce in the sound of the organs Thus they spend their dayes in wealth But where is the conclusion of worshipping God alas they say let God depart from vs who is the Almighty that we should serue him what profit of we pray well we haue resolued that we will not so much as desire the knowledge of his wayes Vse 1. for reprehension First confutation of the profane that bragge so much of their knowledge they cannot for their liues make a true Syllogisme all that they thinke speake or do are meere paralogismes and dangerous fallacies Secondly for correction of the godly which often thinke wicked men may be followed for their learning take heed of them for though they may lay downe some generall truthes yet their conclusions are dangerous and full of poyson Vse 2. for instruction First an admonition to the wicked that they labour to denie their owne wisedome and be more carefull of their conclusions least they lay a trappe and a nette to catch themselues withall Secondly a direction to Gods children that as much as lies in them they labour to see both premises and conclusion out of Gods word Indeed it is true that laying downe a generall proposition as whosoeuer beleeues shall be saued and then out of this he may assume but I beleeue and therefore most certenly conclude that he shall be saued yet let me put in a caution that his assumption bee not out of himselfe but from the testimonie of Gods spirit neither the conclusion of his owne confidence but that hee laies all vpon Christ None so bold as the wicked inconcluding peace with God Indeed aske the world doe you beleeue and meane you to be saued yes or else God forbid I should be a wretch if I should not beleeue God and I am sure that God neuer made me to damne me but neuer had you any doubtings doubtings why should I doubt God forbid that I should be so forlone and forsaken of reason as once to doubt of Gods promises but can you tell me when you began to beleeue I neuer was without beleeue since I was borne but I pray you tel me haue you any combates betweene the spirit and the flesh alas what purpose should you aske me this I haue liued a peaceable life all my daies and I thanke God I am at peace with God my selfe and all the world These bee Iobs wild horses prepared for the battell These cannot be made afraid as though they were grashoppers they dare goe foorth to meete the deuill with all his harnesse these mocke at feare and are not afraid these will not turn their backs from the glistering of any sword though the quiuer rattle against them the glittering speare and the sheild yet they
that he would die as Christ did and rise the third day therefore deluding the people with a ramme which they beheaded in stead of Simon and hauing caried it forth and buried it Simon himselfe appeares againe the third day yet see I pray you this Simon will bee baptized as well as the rest and make a shew of beleeuing continue with Philip wondring at the signes and miracles which were done yet when they were to be confirmed by Peter and Iohn and by laying on of hands the holy Ghost to be receiued he would bestow money that he might haue that for the perfection of his art but now for all his baptisme and beleeuing he is found out of Peter to bee in the gall of bitternesse and the bond of iniquitie and all that hee prayeth for is onely that the iudgements might not light on him And I would to God that these persons would but bee so much touched that they would feare Gods iudgements for these sinnes Historie is plaine for it A woman in Italie hauing sore eies and could by no meanes be eased of the paine was perswaded that a Priest could doe it for her therefore comming vnto him intreating with a great reward in her hands the Priest against his skill writ her a paper to be hanged about her neck wishing her no good but all mischiefe yet she taking the paper and following his rule was presently cured of her eyes yet when a yeare was expired she would needs haue the paper read wherein were written these words Diabolus eruat oculos tuos foramina stercoribus impleat which when shee vnderstood burnes the paper for anger and presently her eyes were in as ill case as euer before Hemingius reading the Logicke lecture in the schooles and beeing disposed to make merrie with his auditors in iesting manner told them that if any man should say these two verses ouer one sicke of the feuer it would presently leaue them The verses were vsed of antient Logitians for the figures of a Syllogisme Fecana Cage Daphenes Gebare Gedaco Gebali stant sed non stant Phebas Hecas Hedas One in the companie more simple then the rest tried his words and the euent followed for the space of a yeere before it was knowne insomuch that he was famous for his art But as soone as Hemingius knew the matter and had preached against it all his practise came vnto an ende shewing that the deuill will worke no longer then men serue him ignorantly and therefore if the effect follow no wonder for the parties that doe these things and the persons that seeke vnto them are ignorant and blinded people such as haue no true feare of God for euery one that seareth God speaketh against them nay they speake against themselues for tell mee I pray you how many of these vse to blesse themselues children and family by earnest praier vnto God tell me how many of them haue Bibles in their houses and godly exercises surely they may professe what they will for beasts but they proclaime themselues to be worse then bruit beasts Is there neuer a man of God able to pray as well as they hath God giuen them a greater measure of his spirit then he hath done to any other If this be so commendable why send they not to the minister before these wretches to intreat him to pray for their cattell but alas no maruell if the world be deluded when they will not intertaine the truth of God in the loue of the truth For it were strange to consider how persons beeing galled did euen gnash against these declarations that they should be taught by any young headed boy Well let them know that they haue euery mothers sonne of them made anvnknowne conclusion against themselues for except they repent I tell them as much in writing as I haue done in speaking that they cannot be saued 2. Reason Carnall wisedome is the high conceit men haue of their owne wisdome Rom. 1.22 When they professed themselues to be wise they became starke fooles Pharaoh Exod. 1. come let vs worke wisely and what is that I pray you 1. burdens 2. tyrannie 3. secret murther by the midwiues 4. Wickednes hunts the wicked to his destruction open drowning by all his people and what became of all this wisdome drowning indeed of Pharaoh and all his host in the redde sea What became of Ahitophels wise counsell surely the hanging of himselfe Therfore letall such foxes as Herod was know for a certentie that Gods children shall walke to day and to morrow and for euer most safely for they haue bin simple to denie their owne wisdome yet happie are they for they haue found a better that shall neuer deceiue them Reas 3. is their practise Euill practise they thinke all is well that begins well they neuer respect the ende but runne along with the present satisfaction of their hearts and therfore they are bold to say we shall neuer be mooued Thus promising faire things vnto to them selues A present misery is better then a future mercy to the wicked they make a conclusion more bitter then death before they haue liued halfe their dayes to an end It is the godly man that sees the sword come and hideth himselfe when wicked men are so blinded with the glistering shewes of this world that they can not behold the glittering appearance of Gods armour comming into the field to fight against them 1. Vse is reprehension first the confutation of the wicked that build vpon false grounds and laie sandie foundations of all their hopes and therefore shall it perish as the house of the spider when the Lord shall come with the besome of his wrath and fetch them down out of their kings palaces Secondly correction of the godly that often thinke the wicked haue built thēselues so strongly that there is no way to bring them downe Israel in Egypt is out of heart and the Lord cannot haue the hearing because of the anguish of their hearts yet if with Moses they will be but still a little they shall see the saluation of the Lord. 2. Vse is instruction first an admonition to the wicked that they cry not with Diues soule take thy rest for thou art rich enough for manie yeares Take heed the conclusion is otherwise then he tooke it to be for it is this night thou foole shall thy soule be taken from thee and then whose goods shall these be Secondly a direction to the godly that they make right steps vnto their feete 3. Vse is consolation first in prosperitie to see the fetches of the deuill to perswade vs that there can be no change let vs not reioyce in this but because our names are written in the booke of life A sorrowfull beginning with a ioyfull ending is more sweete then a paradise of pleasure with hell hereafter Secondly in all trouble this may afford consolation because by afflictions we are made more wise vnto
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
best zeale The second sort that abuse this all-seeing eye of God are such as labour of Ahabs disease very passionate affect strange gestures exceede in all externall humiliation horse-coursers iaydes will bound curuet and shewe more tricks then a horse well metled for the rode or cart these learne by smart to know their Masters and gaine no commendation by these outward fetches The third sort know God as courtiers know one an other complementally and bestow much holy water on one anothers faces but alas these faire words pay no debts these haue the worlds wealth yet care not to see their brother in want these stick vp feathers for the carkasse beguiling the simple coozening the world but chiefely themselues The fourth sort is such as cannot keepe their eyes at home their fire on their own hearths but like brinish lights sparkle and spit at others and like ill couched fire-works let flie on all sides onely out of their wisdome they know how to spare Agag and the great ones These crie out of such as labour to be precise in their courses and yet alas how should we be too precise seeing the eye of the Lord is neuer off vs Lastly others there be that are vnconstant commonly in the beginning they blaze like straw fires but in the ende goe out in smoake and smother These haue not cleared their eyes to consider with Dauid how deare they ought to make Gods thoughts vnto them and thereby to bee awaked that they might still be with God Iehu marched as a man of God and his word was The Lord of hosts but his proiect was the kingdome and therefore soone will the song be changed Demetrius cried great is Diana but he meant her little siluer shrines many haue spoiled copes but it was to make themselues cushions Iudas complaines of wast but his sorrow was that it fell besides his bagge If Iezabel proclaime a fast let Naboth look to his vineyard But he that knowes God indeede and is warmed with the heat of it will become a true Zealote whose feruency is in the spirit not in shew in substance not in circumstance for God not himselfe guided by the word not by humours tempered with charity not with bitternesse such a mans praise is of God though not of men such a mans worth caunot be set foorth with the tongues of men and angels Neither let any grieue that it cannot be done God that knoweth all things taketh notice of it and that which is kept in secret he will reward it openly onely let vs labour to keep nothing in secret from him But it is woe to see how little this walking with God is practised and to burne in the spirit is but counted the phrensie of the braine Such zeale as this is euery where spoken against it hath many enemies and few friends the world can no more abide it then the beasts can the elementarie fire the rebukes of many haue fallen vpon it the deuill weaues cunning lyes to bring downe the honour of it in this our earthly mould little fewell much quench-cole is hardly fired soon cooled in the worlds opinion it is as common as fire on euery mans liearth no mans heart without it if euery man might be his owne iudge But if they meane to follow Dauid they must rise a little sooner to rake it out of the embers of luke-warmenesse Dauid had care from Gods fire within him to maintaine it all the time of his owne life and also that it might not off Gods altar he would suffer the temples of his head to take no rest vntill he had found an house for it to dwell in therefore he is not vnmindfull to leaue it in command vnto his sonne and furthermore to enforce all the people to ioyne with Salomon he vrgeth them in the presence of God to keepe and seeke for all his Commandements especially he giues the charge vnto Salomon 2. Chron. 9. And thou Salomon my sonne knowe thou the God of thy father and serue him with a perfect heart and with a willing mind The argument that must mooue vnto this is the same with this in my text for the Lord searcheth all hearts and vnderstandeth all the imaginations of the thoughts therefore know thy God and serue him perfectly and willingly Vse 3. consolation First in trouble to know that they are not hid from the eyes of the Lord secondly in reproaches when the world shal slaunder vs with the name of hypocrites to consider that the Lord knowes the vprightnesse of our hearts thirdly in our imperfections when we find that we are not able to vtter so much concerning our profession as wee beleeue neither to lay open our wants vnto others as we could desire for our comforts here I say is sweet consolation because the Lord knowes the willingnesse of our mind and will accept of that as well as of our deeds Section 2. Of Gods integritie Observ 2. Is the integritie of the Lord without all partialitie in that he hath respect neither to the person nor the actions of an hypocrite but points him out and discouers his particular sinnes Integritie containeth two things truth ἀλήθεια and freedome παÏÏησία for an intire God must bee most true most free in thought word and deede in thought because he knowes the thing in himselfe and by himselfe and therefore is not tyed vnto any thing but knowes it and thinks it most freely when man is faine first to knowe the thing and himselfe by the thing and therefore his knowledge is dependent and not of that freedome which is in God Secondly most true and free in speech for the Lord can neither lie nor any waies be made to recall his words for shall the Lord speake and not doe no verily Let God be true and euery man a lyar that he may bee iustified in his words and ouercome when he is iudged Thirdly most true and free in his actions Shall not saith Abraham the iudge of the world doe right let there be but a righteous person found in Sodome and he shall find mercie so that wee may say the vnderstanding of the Lord is most true his will most free his desire most holy and pure praecipiens omnibus quae ipse facit Hence no accepter of persons or actions Act. 10.34 Of a truth I perceiue that God is no accepter of persons of works Ecle 12. last ver God will bring euery worke vnto iudgement with euerie secret thing whether it be good or euill both these are together the 1. Pet. 1.17 If ye call him Father which without respect of persons iudgeth according to euerie mans worke and in all these he is most holy Zeph. 3.5 The iust Lord is in the middest thereof he will doe no iniquitie euerie mourning will hee bring his iudgement to light he fayleth not but the wicked will not learn to be ashamed they will needes haue the Lord to respect them because he is in the middest of his
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
parents Gen. 3. the Lord exaamines the matter and saies vnto the serpent because thou hast done thus thou are accursed vnto the woman I will greatly encrease thy sorrowes vnto Adam Because thou hast obeyed the voice of thy wife and hast eaten of the tree whereof I commaunded thee saying Thou shalt not eate of it cursed is the earth for thy sake Thus dealt he with the whole world Gen. 6.5 When the Lord saw that the wickednesse of man was great in the earth and all the imaginations of the thoughts of his heart were only euil that continually therefore v. 7 I will destroy from the earth the man whom I haue created c. Thus dealt he with nations Ezech. 18.2 The fathers haue eaten the sowre grapes and the childrens teeth are set on edge this prouerbe hath no good meaning for the soule that sinneth it shall die Therefore O house of Israel are not my waies equall and are not your wayes vnequall surely I will iugde you euery one according to his wayes Againe for particular cities Gen. 18. I will goe downe to see whether the cry which is come vp vnto me be so or no. Lastly speciall persons Gen. 4.9 Where is Abel v. 10. what hast thou done the voice of thy brothers blood crieth vnto me from the earth now therefore v. 11. Thou art accursed from the earth c. Reas 1. Drawne from the nature of punishment which is alwaies a consequent of sinne and therefore cannot goe before the doings of men Reas 2. The conscience of wicked men which must needs containe in them the bills of Inditement according vnto which the Iurie must proceed and the Lord himselfe wil giue sentence Reu. 20.12 The dead were iudged of those things which were written in the bookes according to their workes Reas 3. That all may be without excuse for what shal man say vnto his Creator when the Lord hath told him These things hast thou done surely lay his hand vpon his mouth and confesse that the Lord is iust in all his workes Vse 1. reprehension First of such as complaine with Israel in Ezek. 18. thy fathers haue sinned and we haue borne their punishments It is not so O house of Israel for Gal. 6.5 euery man shall beare his owne burden 1. Cor. 3.8 euerie man shal receiue his wages according to his labour therefore to thee O Lord mercy for thou rewardest euerie one according to his worke Psal 62.12 Secondly a correction of the godly that murmure at the silence of God toward the wicked and are grieued for his hand vpon themselues conceiuing it an iniurie done vnto themselues because they iudge themselues better then the wicked but let them also knowe that the cause of their afflictious is their owne doings Iam. 1.13 Let no man say when he is tempted I am tempted of God for God cannot be tempted with euil neither tempteth hee any man but euery man is tempted when hee is drawne away by his owne concupiscence and is inticed then when lust hath concâ—iued it bringeth forth sinne and sinne when it is finished bringeth forth death Vse 2. instruction First a direction to the wicked that they be more carefull of their actions Secondly a direction to the godly 〈◊〉 2.12 that they learne to deny all vngodlines and worldly lusts and liue soberly and righteously and godly in this present world Vse 3. consolation First in trouble 2. Theff 1.6.7 For it is a righteous thing with God to recompence tribulation to them that trouble you but to you which are troubled rest with vs. Secondly in weldoing thou maiest haue this consolation Psa 37.3 trust thou in the Lord and doe good dwell in the land and thoushalt be fed assuredly delight thy selfe in him and hee shall giue thee thy hearts desire for the Lord is a most equall God and will not suffer either the doings or the sufferings of his children to go vnrewarded CHAP. V. Of Gods silence in generall THE second part is the holinesse of the Lords sentence which is twofold mercy and iustice Mercy Silence I held my tongue Iustice but I will reprooue thee Mercy is described by sowre arguments first by his qualitie silence secondly by his obiect about which hee is exercised and that is the doings of the wicked thirdly by the accidentall effects and they are wicked thoughts fourthly by the forme and manner of these thoughts and that is to make God like themselues First of Gods silence which is nothing else but Gods clemencie in his patience and long suffering with his bountifulnesse and generall goodnesse toward sinners That this may more clearly appeare we are to vnderstand that the Lord which is absolute beeing in himselfe Exod. 3.14 can haue nothing giuen vnto him which is not himselfe for I am that I am is a proposition that hath no more in the consequent then was in the antecedent for I am is the antecedent and I am is the consequent therefore euery consequent in God is God God is silent God the antecedent is I am and silent the consequent is I am for nothing is giuen to God that is lesse then I am and greater then I am is impossible Hence God is one most simple beeing and impossible to be vnderstood of our shallow capacities therefore hath it pleased his maiestie that we might vnderstnd some thing of him to shew vs his backe parts Exod 33.23 which are his glorious attributes Exod. 34. v. 6 7. among which we haue this silence of God slowe to anger and aboundant to goodnes and truth Now these attributes are of diuers sorts Absolute attribateâ— Conditionall some absolute some conditionall some both absolute and conditionall absolute which at all haue no arise from the creatures but follow his absolute beeing as his infinitnesse eternitie and the like which doe follow from that he is without causes not looking at him for his effects in his creatures others meerly conditionall as in creation omnipotencie which is only in God in regard of his creatures which in time might feele the worke of an euerlasting worker For in God creation was alwaies act and neuer power otherwise should the Lord haue begun his act and then it should not haue beene eternall Indeede his creature felt the beginning of it for once it was nothing and to make that something we tearme it omnipotencie which is in the creature alone for God is not ommpotent in the generation of his sonne neither the sonne and the father omnipotent in the proceeding of the holy Ghost because this is an absolute and eternall genreation and procession that was neuer out of act and therefore vncapable of any power In the fall of man this silence is meerely conditionall for if there had bin no sinne then should God haue had no silence So in the state of redemption grace is giuen to God only from that worke in the creature receiuing him to mercy for Christs sake For attributes that may be said
haue the silence of God first in regard of the first death the Lord did not presently depriue him of all the goods of bodie whether internall or externall Internall first in the sense of his nakednesse it pleased God to couer him in the losse of his created maiestie wherein stood his shame it pleased God a little to releeue him for the beauty of his bodie it pleased God not to make him altogether deformed for the health of his body not presently to make him wearie of his life leauing him to dangers filling him with diseases and setting the footsteps of death in him Againe for the externall goods of bodie seruing for honestie and necessitie were not presently remooued for first hee left him some dominion ouer the creatures some honour and friendship amongst themselues Lastly for goods whereby his life was maintained some releife from the earth though with his labour and the sweat of his browes from among thornes and briers some from the creatures first cloathing secondly possession though in the first was his shame and in the second calamitie and losse Thus was the Lord silent with man in regard of the first death onely concerning the incoation of it but when the perfection came then the voice of the Lord breakes out as he did to the rich man This night shall thy soule out of thy bodie thy body to the dust and thy goods to their owners Secondly for his silence in regard of the second death first in the incoation of it and that in regard of the conscience or some extraordinarie iudgement in regard of the conscience not presently the extremitie of horror and feare whereby man flieth from God and hides himselfe nor dead securitie whereby there is no sense of hel but desperate searing vp of the conscience Lastly the Lord is silent a long time before hee bring some extraordinarie iudgement vpon them as he did vpon Baltashar Saul Ahithophel Hammon Iudas and this is Gods silence with wicked men in regard of the second death but when the perfection is come the Lord breakes his silence and saies my creature away from me packe into hell where I will roare vpon thee as a lyon for euer So then it plainely appeares that God is onely silent in regard of mans miserie in the incoation of the first and second death Indeede prophane men restraine Gods silence to an other obiect to wit their sinnes and hypocrits to their good actions Isa 59.3 We haue fasted and thou seest it not we haue punished our selues and thou regardest it not Lastly the Saints to their troubles and afflictions wherin they thinke the Lord is too silent and too slow in hearing of their cries but all these three haue brought in an obiect about which the Lords silence can not be conuersant for wicked men haue the Lord alwaies calling by his word to forewarne them of their sinnes and hypocrites blaspheme against God in saying he regardeth not goodnes and the children of God haue forgotten the consolation which speaketh vnto them as vnto children Heb. 12.5 My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him And thus haue we cleared the point by the word of God The Rhetoricke is this first these things for these doings secondly these doings for these sinnes thirdly these sinnes for the deferring of the punishment of these sinnes for in that is the Lord silent Concerning the Logicke the arguments are the subiect and the adiunct wherein is contained an agreement of reasons and therefore we may take notice how the Lord out of sinne a deadly enemie vnto his will can frame himselfe an obiect wherein he will delight from whence the obseruation riseth that the Lord hath great respect vnto the miserie of man Observ God that is holy in all his waies and such a God that wills no iniquitie is able in the excellencie of his wisdome to see something in sinne which shall mooue him to pitie and compassion euen that which the creature feeleth not the Lord laies it vnto his heart for Gen. 3.22 the Lord God said Behold the man is become as one of vs to know good and euill c. is not an Ironie but a kind of pitie and sorrow for the miserie of man and therefore we find in the Scripture phrase that the Lord is mooued with good to loue it with sinne to hate it and miserie to pitie it Reasons 1. Gods creation he loues the worke of his owne hands and it pities him to see it any waies out of order Gen. 6.6 It repented the Lord that he made man in the earth and he was sorie in his heart 2. Reas Mans miserie Gen. 6.3 My spirit shall not alwaie striue with man because he is but flesh Gen. 8.21 I will henceforth curse the ground no more for mans cause for the imaginations of mans heart is euill euen from his youth Psal 78.38 39. Yet he beeing mercifull forgaue their iniquities and destroyed them not but of times called backe his anger and did not stirre vp all his wrath for he remembred that they were flesh yea a wind that passeth away and commeth not againe 3. Reason his promise Act. 13.18 About the time of fourtie yeares suffered he their manners in the wildernes because of his couenant Psal 105. where all the good that he did vnto his people is brought in by reason of the couenant and promise that he made with Abraham sware vnto Izhak confirmed vnto Iaakob and left it to Israel for an euerlasting couenant 4. Reason is the measure of sinne which the Lord will suffer to be made vp Gen. 15.16 For the sinnes of the Amorites is not yet full 1. Vse reprehension First confutation of wicked mens conceits of the silence of God thinking that all is well with them as long as they heare of no messengers from the Lord of hosts alas it is the miserie of their sinnes that mooues the Lord a little to pitie them and therefore small cause to conceiue so highly of Gods mercie Indeede it were well if they would magnifie God in this his mercie by humbling of themselues and confessing the long abuse of his silence but they on the contrarie set vp themselues and confidently beleeue that they shall neuer be mooued Againe this confuteth the hypocrite that takes the silence of the Lord for the approbation of his thoughts words and actions when alas all is but a silence at his sinne and a pitying of his miserie the Lord can not but be angrie with them because they draw him into a league of iniquitie dishonour him before men and conceiue amisse of him in thēselues Lastly it confutes all despisers of the riches of Gods bountifulnes patience and long suffering hauing no knowledge how the bountifulnes of God should lead them to repentance and therefore after the hardnes of their hearts heape vnto themselues wrath against the day of wrath Secondly a correction of the godly in the want of Christian
him how much more horrible is it to curse the King of kings the God of Gods therefore euerie one must labour to know see and discerne this wretched thought in his heart which wee may doe by Gods grace not onely the damnable actions of our times but the inward thoughts of the spirit within vs. A second thought touching God is that the word of God is foolishnesse this must especially be vnderstood of the Gospel 1. Cor. 1.21 Paul calls it foolishnesse according to the opinion of the world not because it is so in it selfe but in the iudgment and imagination of the Grecian and 2.14 that a man should be saued iustified and sanctified by Christ is foolishnes to the naturall man this also in part is to be vnderstood of the lawe Deut. 29.19 Moses bids the people take heed least when they heare the curses c. where hee intimateth that this euill thought is in mens minds to thinke that the lawe is foolishnesse and therefore not to hearken vnto the curses thereof Now this is a dangerous thought as appeares by the fruit 1. Hence riseth that deuillish opinion that religion is but a policie to keepe men in awe from treasons and rebellions Secondly hence springeth all apostasie and all departing from the faith Gal. 1. the Galatians were a worthy Church of God planted by Paul yet there he saith that some of them were departed from the truth the reason is because they thought the word of God to be foolishnes Many in the East countries and in Asia where the Gospel was planted by the Apostles by this damnable thought fell first into the herefie of Arrius and many 600. yeares after Arrius departed to the religion of Mahomet In the West church in Europe and Italio the Gospel was planted by the Apostles yet afterward fell to Papistry and about 600. yeares after Arrius death Papisme ouerspread all Europe except in some little parts of Greece and so hath raigned till this day the reason is plaine in euery mans heart lieth this corruption to thinke the word of God foolishnesse and hereupon men by nature can embrace any religion but the truth And so in England let a man broach an herefie it shall not onely at the first but afterward haue strong and stout patrones When the family tooke shipping and came out of Germany into England though it were but a very brutish herefie yet it was much broached and had beene more had it not beene repressed by the preaching of the word and good order of godly Magistrates The cause why men are so readie to entertaine a schisme or heresie is because mans heart by nature is full of blindnes and error and thinkes the Gospel foolishnesse and madnes Examination of our hearts touching this thought beeing seriously performed we shall find it to raigne in high degree for we are all content to come to the assemblies where Gods name is worshipped and submit bur selues to be taught we are content to heare the preaching of the word and herein our personall sinnes displayed the terrible curses of the lawe denounced against them viz. iudgements in this life in death and at the day of iudgement and yet we tremble not at all this our hearts are not amased and affrighted at these thunderbolts of Gods curses due to our sinnes If a man in the streets crie fire our hearts will be astonished but when the fire of heauen kindled by the breath of the liuing God is cried against our sinnes we are not mooued and why surely our hearts are forestalled with a false imagination that the word of God is foolishnes therefore that his plagues and threatnings and curses are nothing Againe when we heare in the Gospel of the pardon of our sinnes by Christ and life euerlasting repentance the kingdome of God few learne this doctrine repent and enter into it because their mind is forestalled and wholly possessed with this false imagination Psa 126. the Israelites deliuerance was a dreame much more then is our spirituall deliuerance from Sathan and no maruell for the Gospel is as farre contrarie to mans reason as light to darknes for that Christ by bearing death and the curse of God for sin should thereby free men from death and the curse is quite contrarie to naturall reason Vse 2. If this be so that all men naturally imagine the word to be foolishnesse then must we followe Pauls rule 1. Cor. 3.18 If any man will be wise let him become a foole first we must renounce our owne naturall reason denie our selues our own iudgement put out the eies of our naturall vnderstanding and suffer our selues wholly to bee guided by the doctrine of the Gospel of Christ Secondly we must all pray with Dauid that God would open our eyes that we may see his wil and vnderstand the words of his law because our reason and imagination is flat contrarie to the Gospel From this second thought ariseth an other viz. that if the word be foolishnes then I will performe no obedience to the word of God That this is mans thought naturally I prooue it thus Iob 21.14 he brings in the sinner saying depart c. there is none so wicked to say so in word but it is their hearts imagination and affection and he that purposeth to walke after his owne wayes he it is that saith who is the Lord that wee should worship him It is a disgrace for me to bee the seruant of God I will not doe it therefore depart from me O God Ier. 6.16 they say so in the purpose of their hearts Luk. 19.14 which place as it is meant of the Iewes so of all other men in the world by nature that are impenitent sinners for so long as a man goes on without repentance hee carries a purpose in heart to liue in his sinnes and so saith in heart I will not beare the yoake of Christ I will be none of his subiects he shall not raigne ouer me Come to an adultreer drunkard c. tell him of his sinne he will straight swell like a toade and shewe the malice of his heart to him that reprooues him reason because he meaneth to liue in his sinnes c. Examination of our hearts touching this thought Most will say they defie and abhorre all such wicked thoughts of not seruing God but after examination had it will be found that it raignes in our hearts We can bee content to heare the word receiue the Sacraments which are the pledges of Gods sauour and mercie in Christ and wee are content to looke for saluation in Christ but what is the cause why after all this there is so little obedience so litle knowledge and conscience so little mercy and compassion so little iustice and loue in our callings surely this because our hearts are wicked deceitful full of guile and what is this guile I will not obey the waies of God Vse If this be the well wished thought of mens hearts then we
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
his sleepe forsakes him when he speakes he is little bettes when he keeps silence he boyles in disquietnes the light doth not comfort him and the darknes doth terrifie him All other afflictions are tolerable because temporall and pursue but to death yet this beeing not â—uâ—ed endeth not in death Mens lawes transgressed may be helped by bribing of the magistrate or if the offence be capitall that there can be no pleading for him yet he may flie his country and so escape but God will not be bribed neither is there any flying from his presence Psal 139. nay alas we shall neede no seeking out we shal neede no apparitor to summon vs no baylâ—ffe to fetch vs no accuser to giue in euidence against vs sinne it selfe will arrest vs for he lieth at the doore our conscience will impanell a quest against vs our hearts will giue in sufficient euidence to conuict vs and our owne iniquities will plead guiltie to our faces This made the heathen to kill themselues thinking death to be an end of all miserie and thus like fond fishes they leape out of the pan into the fire out of the hell of their consciences into hell it selfe Let them doe the best they can get them to merrie companie laugh their sinnes out of countenance yet let them know that with Nero they may change their chamber but their chamber-fellow shall neuer leaue them They may sacrifice vnto the Lord humble themselues weepe with Esau confesse with Iudas lay hold on the hornes of the altar to mitigate their paine but onely the expiatorie sacrifice of the immaculate lamb is able to giue them rest and quietnes of soule Indeede this distresse of conscience soone becommeth melancholike vile and base turneth reason into foolishnes and disgraceth the beautie of the countenance How conscience may disiguâ—e the body and transformeth the stoutest Nebuchadnezzer becomes a beast so easily is the bodie subiect to alteration of minde and soone looseth with anguish and distraction thereof all the support of his excellencie In melancholie the heart is troubled with vaine seares vpon euery small obiect the very eye by a false apparition may strike him the eares with the imagination of euery voice sounding may dolefully appale him a very touch may make him startle and many such like troubles which are whelps of that melancholie litter bred of that corrupted state of bodie altered in spirit in blood in substance and complexion This may increase the terrour of the afflicted minde double the feare and discouragement How distemper of body may increase this wound and hinder all cure by counsell and aduise and shut vp all meanes of consolation for it must enter by the senses to the minde Now the instruments of sense beeing altered by the humour and their sinceritie stained with the obscure and darke spots of melancholie receiue not indifferently the medicine of consolation As the braine the original and fountaine of all sense and motion is thus euilly disposed so the heart the cherisher and refresher of our nature beeing in no better case and acquainted with terror and ouerthrowne with that searefull passion imptisoneth the spirits contracts it selfe and hardly yeilds to perswasion of comfort whatsoeuer it bringeth of assurance For though the griefe strike down at the first respecting no time place person condition or opportunitie of working but breaketh through all such considerations and beareth downe all resistance yet the comfort requireth them all and the missing of one makes the affliction to be long and hard in the cure The Comforters person his manner of handling the patient the time and place of performance with the braine and heart which are as the gates and entrance vnto the soule may hinder or aide the consolation No distemper can hinder the inward comfort of Gods grace But all this is to be vnderstood of outward meanes for the inward meanes to wit the grace of God and his mercie his comfortable spirit and gratious fauour in like swiftnes without meanes may restore the minde thus distressed which lieth open equally to the kind of cure euen as it lay to the wound Therfore seeing the body workes nothing vpon the mind altogether impatible of euery beeing sauing of God alone and secondly that the efficient can do it without helpe of the bodie and thirdly that the comfort is not procured by any corporall instrument nor the discomfort directly procured by the same lastly because all is done by causes in subiects nothing corporall and producing effects of an other nature then corporall it must needes bee concluded that there is great difference betwixt these two troubles The punishment of bodily racking is not the passion of the heart but a cause of it so that racking of the soule by sinne is not a melancholie passion but yet may it cause it and therefore makes the distinction not so cleare for oftentimes the symptome of a disease is taken for the disease it selfe The affliction of mind The persons which are hable to this sorrow to what persons it falleth and by what meanes is thus to bee resolued All men are subiect to this by reason of our fall the breach of Gods lawe and the wrath of God that followeth thereupon yet of all sorts of men melancholie persons are most subiect vnto it not from the humour but because he is most doubtfull and iealous of his estate for life temporall and life spirituall For temporall physitians and apothecaries shops will beare sufficient witnes for if they be able to walk we find them for the most part in these places And I would to God they were as readie for their spirituall life to bee with Gods spirituall physitians and in the shops of the true balme of Gilead By experience we find that when they beginne to examine how their actions answer the naturall and written line of righteousnesse and wanting the arch-pillar of faith and assurance in Christ Iesus our hope presently feele the very anguish due vnto sinners and in that most miserable condition fall into flat despaire The manner how this is done is when the curious melancholie person carrieth his mind into the senses of such mysteries How it befalls them as exceed humane capacitie and is desirous to knowe more then is reuealed in the word of truth and yet being ignorant of that which is reuealed he suddenly falls into the gulfe of Gods secret counsells which swalloweth vp all conceit of man or angel and measuring the truth of such depths by the shallow modell of his own wit is caught and deuoured of that which his presumptuous curiositie mooued him to attempt to apprehend Of this we haue a memorable example of a vertuous gentlewoman in this land who was carried along in this course doubting verie often of her saluation and making her case known vnto a worthy minister of God he often couÌ„felled her to take heede of inquiries further then Gods word and trust assuredly that shee might
towards himselfe but he hath not lost his loue and fath toward God for he saith though the Lord should kil me yet would I trust in him Dauid Psal 22. Oh my God I crie by day but thou hearest not by night but thou giuest no audience neither night nor day had he any feeling that God did heare his prayers or graunted his requests but yet he was not without faith for he made this praier in faith and that with speciall application my God The Canaanitish woman had fowre repulses 1. silence 2. deniall I am not come but vnto the lost sheepe of the house of Israel 3. the Apostles to speake against her send her away for she crieth after vs. 4. a wofull remembrance of her miserable estate Woman it is not good to take the childrens bread and cast it vnto dogges in all these Christ shewes her small comfort yet shee hath not lost the feeling of her saith for still shee cries Truth Lord yet the dogges may eate the crummes that fall from their masters table And surely all that can thus hang on the breasts of Gods mercies are children of hope that neuer miscarrie but at length after many scourges shall heare the admirable voyce of commendation I haue not found such faith in any goe away in peace and be it to euery one of you according to your faith Reas 2. Hee that will rest vpon the meanes of his saluation though he finde not any sweetnes in the performance of them is a true beleeuer though hee feele not his wished ioy Wilt thou goe to beare Gods word and frequent the places of his worship wilt thou pray read conferre meditate c. and performe all these in obedience vnto God though thou feele no sweetnesse in them then assure thy selfe that resting vpon Gods meanes for comfort thou hast true faith and that cannot but at length make thy ioy to breake forth Reas 3. He that with all his heart can wish the saluation of any member of Christ is a true member of Christ and ingrafted into Christ by a liuely faith now these diffressed soules can wish with all their hearts the saluation of others and therfore it cannot be but they should be of Christs bodie and haue in them the true life of that bodie for a member of the world can neuer in vpright sinceritie wish the wel-fare of Christs bodie Reas 4. They that most complaine of their corruption from the true sense and feeling thereof are sanctified by the spirit of grace for corruption cannot complaine of corruption neither one sinne become an enemie to another but grace alone complaines of corruption and the law of the spirit opposeth the law of the flesh nowe it is prooued by experience that none complaine more of sinne then the poore Christian afflicted in conscience neither is this their complaint that of the wicked for they crie out of the sense and feeling of the pupunishment but these for that they should so displease God O therefore lift vp your hearts and cry with Dauid Psal 51. Lord restore vnto vs the ioy of thy saluation Againe let vs consider with whom we fight and for what crowne and how both heauen and earth mooued at our redemption and the same power concurred thereto as in our first creation and therefore the worke beeing so great no maruell if we vndergo many an heauie burthen be put to many a dangerous lift yet the foundation is so surely laid that it must vp in spight of all opposing power For as the great and mighty oakes are slower in attaining their full growth then the shrubs and weedes whose enduring is for many yeares and for time out of mind as we say when the other in short time wither and fade away so must Christians esteeme their increase of heauenly graces slowe but sure and euerlasting as immortalitie that they may bee as a beame or a pillar in the temple of God for euer and euer for the life of grace is no naturall life but spirituall therefore no way corruptible for if it were so contradictions would be true that spirituall life should bee naturall life incoruptible corruptible and immortal mortall Neither here let vs be deceiued in iudging according to our sense or meere shewes of things for then the most fruitfull trees in winter shall be taken for barren and the lustie soyle dry and vnfruitfull while it is shut vp with the hard frost but reason and experience prooues the contrarie faith the spirituall sheild in this our spirituall war-fare endureth much battering and many brunts and receiueth the forefront of the encounter oftentimes fareth as if it were peirced through and worne vnfit for battell whereupon we lay it aside yet euen for all this it proues inuincible and repelleth whatsoeuer engine the enemie inforceth against vs and standeth firme rooted whatsoeuer storme Sathan raiseth for the displacing thereof therefore when the sense of faith is dulled in vs and the fruits minister discontentment remember that the graces and mercies of God are without repentance and Christ Iesus whom he loueth he loueth vnto the ende Suppose that fire were extraordinarily fixed in the cold water so that you would say there can be no coldnesse at all in the water yet consider that cold is so naturall to the water that secretly he will driue out the heate and make it apparent that the fire had no place there but by vsurpation so faith in the soule of man assisted by patience when man in the verie fire of affliction will by little and little bring out sinne and with sinne the punishment of the same so that it shal clearly appeare that faith doth but esteeme of them both as tenants at will Oh consider this that our goodnes did not mooue God to bestowe his mercie vpon vs neither shall our sinne cause him to remooue it for he saw them before be gaue vs his mercie why did he not then withhold his mercie surely as he knew vs when we were strangers from him and loued vs when we hated him and had nothing which might prouoke his mercie but our miserie so is his goodnes continued vpon vs still for his owne sake and not at all for our deseruing but for that righteousnes sake which is in his Sonne and that oblation of his offered vp not for himselfe but for others and therefore with whome he was well pleased for that sacrifice with them shall he still be well pleased otherwise both these absurdities should follow that this sacrifice might be in vaine and this wel-pleasing might be changed from whose righteousnesse so much is detracted as we attribute either vnto chāge or vnto our selues or thinke to attaine vnto in respect of our owne satisfying and againe so much of Gods mercie is impaired as we shall rest vpon any power or vertue in our selues whereby to auoid his vengeance iustice Election is onely the Lords therefore committed to no hazard if on vs who are like the
the sheild of faith nor fierie darts peirce the soule or drie vp the waters of the spirit but faith hath such a riuer flowing vp and downe the soule to eternall life that euery dart be it neuer so red and scalding hote is presently quenched The helmet of saluation wil be sure to saue the head for which the hand would be content to be cut off before it should receiue the least blow therefore the head beeing free we need lesse to feare the danger and for our hands we haue the sword of the spirit which is the onely weapon that the deuill may not endure buckle on this armour by prayer and watchfulnes and still looke the deuil in the face and we shall neuer receiue hurt by him but if we turne back then shall we haue not any peice of armour to saue vs from danger They are princes but we haue the Prince of peace and angels their superiours and I doubt not but as many in number as they to fight for vs and these haue gotten the vpper ground of the deuills and for spirituall wickednesse we haue gotten the spirit of grace and goodnes that can mooue swifter then the deuils to stand by vs and assist vs in all our infirmities let them all make vp a god in this world yet he that rules heauen and earth will laugh them to scorne trust therefore in Gods power and his aids and be quiet a little and these enemies that you see and feele in this world yee shall neuer see them or haue cause to seele them hereafter The three children Dan. 3. tell the King they care not for his command and why because they know that the God whom they-serue can deliuer them and if he will not death shall be as good to them Christ saies his sheepe heare his voice and follow him none shal take them out of his hands the reason is because God that gaue them him is stronger then all Be of good comfort little children yee haue ouercome the world because he that is in you is stronger then he that is in the world 1. Ioh. 4.4 The leper cries if thou willt thou canst make me cleane many be our leprosies and happie are we that we haue so good a remedy We pray for many strange things but if we obserue but the conclusion of the Lords prayer we may soone gather vp our spirits seeing we knowe that power belongs vnto God thine is the kingdome power and glory We beleeue a resurrection and many other strange things but our faith needs not to fall seeing we say and beleeue that God is almightie I beleeue in God the Father almightie this made Paul to challenge principalities and powers height and depth c. Rom. 8. neuer had he the least feare that they should euer be able to separate him from the loue of God in Christ Iesus Let vs see what comforts in speciall may be giuen to Gods children in affliction for surely euery soule shall find with Elijah 1. kin 19. fleeing from Iezebel comfort from the verie angels of God yea when they are brought to stand vpon the mount before the Lord they shall see the Lord passe by and a mightie strong wind rend the mountaines and breake the rocks before the Lord but the Lord was not in the winds and after the wind came an earthquake but the Lord was not in the earthquake after the earthquake came fire but the Lord was not in the fire and after the fire came a still and foft voyce and in that was the Lord found Oh the goodnesse of the Lord that in all the winds earthquakes and fires that he makes to passe before his children will not be seene in them for then should euery one of vs be consumed and vtterly confounded yet will he be found in the still and soft voyce It is an vsuall custome before great Potentates come vnto their palaces to haue a peale of ordinance to be shot off before their approach so the Lord by this feare makes way that the King of glorie may come in and dwell with the soule God hath diuerse meanes to bring vp his children lawe and gospel iudgement and mercie in the giuing of the lawe there was thunder lightning and earth quakes yet the Lord was heard in a stil voice to deliuer his law Gods schollers must stand as well at the foote of mount Ebor to heare the curse as at mount Gerison to heare the blessings the one prepares the other enters more easily to giue the heart her due comfort Moses Deuter. 28. is full of curses and blessings God hath many a good Dauid to rule ouer his people as wel as hard hearted Pharaoh to schoole them he hath more good Prophets to blesse them then wicked Balaams to curse them he hath an euangelicall Isaiah to lift them vp with promises of the Gospel as a lamenting Ieremiah to cast them downe with woes and lamentations he hath an Hosea and Zechariah to teach them in Enigmaes and darke sentences and many other to bee as plaine as heart can wish he hath many a Paul I beseech you brethren as wel as sons of thunder to make vs quake and tremble yea and alwaies this is the ende of all afflictions a gracious sufficit 2. Sam. 24.16 it is sufficient hold now thy hand Now what the Lord doth either in prosperity or aduersitie often wee see not and therefore we loose the comfort of it The birth of an infant borne and encreasing is not apprehended presently euen so is it with vs in our heauenly birth spirituall regeneration the spirit worketh without our leaue and acquainteth vs not with his maruailous working more then is expedient at his pleasure when and in what measure for our comfort Therefore let vs take heed that God say not vnto vs as he did vnto Iob cap. 38.2 who is this that darkeneth the counsell by words without knowledge who are you that interrupt the wayes of God and labour to preuent his counsels be sober and patient and you shal in the ende receiue the cuppe of saluation instead of these bottles of vineger and teares and in stead of the bread of affliction the heauenly manna and the bread of life from the table of God and of Christ In the meane time I commend vnto euerie soule in affliction these heads of comfort which I will shewe vnto him in all the causes First in the efficient causes principall lesse principall Principall first the promise of God 1. Cor. 10.13 God is faithfull therefore will he suffer no temptation to be aboue our abilitie but will euen giue the issue with the temptation that we may be able to beare it Secondly his promise is grounded vpon his power Col. 1.11 Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnesse which power is manifested in those two things which grounds the confidence of al in the world and that is that the promiser bee a man
of sufficiencie and will also effect that which he hath promised the first makes it possible in the thing the second makes it to exist in me now wee shall finde both these in the Lord which indeede grounds our faith in all particulars But here is neede of particular application and therfore we shall finde them both applyed vnto affliction I may well beleeue God with ease in prosperitie but hoc opus hic labor est this is paine and toyle to beleeue in affliction marke then these two places first for Gods sufficiencie 2. Cor. 12.9 my grace is sufficient for thee secondly for Gods efficiencie Isa 43.2 when thou passest through the waters I will be with thee and through the floods that they doe not ouerflowe thee when thou walkest thorough the verie fire thou shalt not be burnt neither shal the flame kindle vpon thee This is more manifested in the manner of working first in the Father because of his relation a father can do nothing which shall not be for the good of his sonnes Heb. 12.5 in affliction he speakes as vnto children my sonne despise not the chastening of the Lord neither faint when thou art rebuked of him Hence all is in loue Heb. 12.6 Whom he loueth he chasteneth and scourgeth euerie sonne that hee receiueth secondly this loue must purge vs Ioh. 15.2 Euery one that beareth fruit hee purgeth that it may bring forth more fruit for when we beginne to grow wild he correcteth our haughtinesse and cooles our courage by some affliction or other to cut short our hornes least we like bulls of Bashan should push at the godly the Lord sends fire theeues oppression to let vs blood in our riches least we should be too ranke and grow into a surfet Hence we may gather that the Lord hath means to saue vs and giue vs consolation in his good time 2. Cor. 1.4 so that this cannot be in wrath Psal 39.5 and therefore the Father doing this it must needs returne vnto our good Heb. 12.10 The second manner of working is in regard of Christ Iesus for afflictions are indeed curses but Christ became a curse for vs and so as by sinne blessings became curses so by Christ curses became blessings therefore the Apostle calls it a gift a matter of Gods liberalitie to become a sufferer Phil. 1.29 for vnto you it is giuen for Christ that not onely ye should beleeue in him but also suffer for his sake as though it were a greater matter of commendation to suffer then beleeue hence Paul can be content in all estates Phil. 4.13 The third manner of working is in regard of the holy Ghost who is the comfortet of the faithfull and therefore shall they be sure to want no comfort this makes the bodily absence of Christ better then his presence Ioh. 16.7 These are the principall causes able to support the soule without any more yet God is rich in comfort for the lesse principall causes are waightie and more readie at hand as first the word of God with the ministerie thereof Afflictions worke best in men when they come with the word Iehosaphat was more humbled by the speech of Iehu the seer then he was beeing compassed about with an host of enemies Adde wee vnto these the graces of Gods spirit in the hearts of the faithfull we must ouercome griefe with patience and eate out and burne out the temptation by faith and purge distrust in Gods promises by perseuerance in prayer Griefe naturally is heauie and lies as lead at the heart and consequently presseth vs downeward so that faith and praier must keepe the heart and hands the voyce and eyes vpward if we can call it shewes we are children of hope hanging at the breast for grace is like the stone that Aaron and Hur put vnder Moses that he might sit vpon it and the exercise of it is as Aaron and Hur holding vp Moses weake hands which while they are steadie make Israel preuaile against the Amalakites but when they shrinke downe Amalek preuailes Euen so is it with Christians they sit vpon the corner stone Christ Iesus but their hands and knees fainting in the exercises of prayer and other graces of Gods spirit makes the deuill our cursed Amalek preuaile against vs but the Lord will neuer leaue vs without good Aarons and Hurs to helpe to stay vp our hands vntill the going downe of the sunne and then shall Amalck vtterly be discomfited More specially I bring a threefold combination of grace with one single to runne through euerie one of them The first combination is of knowledge and conscience knowledge 2. Tim. 1.12 I am not ashamed because I know whō I haue beleeued secondly conscience which is a continuall feast therfore he that hath a good conscience may alwaies keepe a good house and be a cheerfull man all the dayes of his life The second combination is prayer faith praier as a watchword stirs vp in the soule and musters vp together an army of heauenly souldiers yea and God the cheife generall to send present aid to beat backe all the force of the enemie and all of them fall backward euen as the great multitude that came to take our Sauiour Christ Againe faith staies the hand of God continually it is a most sure stancher of blood so that if any affliction lie vpon vs it is for want of faith Moses was rebuked of the Lord for the not circumcising of his sonne his faith was weake and his wife in performing that duty was almost without faith yet the Lord departed away and spared both Third combination is patience and wisedome Patience Luk. 21.19 by your patience possesse your soules the seruice and worship of God in affliction is patience now wisedome is most excellent for it teacheth vs to descend downe into our owne soules and plead guiltie but there it leaues vs not as foolish persons to lie pleading with the iaylor or hangman for a pardon but presently brings vs vp againe and maketh vs ascend vnto the Iudge in heauen with a pardon receiued at the hands of his Sonne to intreat for mercie and that with full assurance because in the pardon the grant is specified which the Lord will neuer forget This makes vs see the true cause of our miserie 2. Sam. 6.16 what haue I to doe with you yee sonnes of Seruia hee curseth euen because the Lord hath bidden him curse Dauid who dare then say wherefore hast thou done it thus our wisedome teacheth vs to see the cause and then looke to his mercy and consider that his hand is not a destroying hand but a sauing A man that falls into sicknesse if it come whilest he is in his calling he is then lesse greiued then if he should haue brought it vpon him by surfeting and haue hatched it by his ill courfes euen so it comes to passe in the sicknesses of the soule If I was vsing the meanes of godlines in sinceritie of heart then shall I
then to thrust in his ship at any cricke for a shelter vntill the storme be ouer-blowne and a man plunged in the water will catch at any rope and hauing gotten hold will part with his life before he will part with his handfast so a Christian being tumbled vp and downe in the waters of affliction labours the more for his shelter and what he layes hold of he will not part with it now whom haue they in heauen and earth to rest vpon beside God and if all the world should counsell them curse God and die they would answer you speake like fooles shall we receiue good of God and not bee content to beare euill seeing we haue descrued it When I vsually come vnto these distressed soules and find them floating vp and downe and crying we are drowned in the deepe ocean of our sinnes and God hath not onely forgotten his mercies vnto vs but remembers that we were made for his wrath Well if it be so then forsake God renounce your faith yet let me heare if you dare open your mouthes to speake against God or euer suffer a cogitation of such blasphemie to enter your soules yea if God himselfe should rap you on the fingers and say what haue you to doe with my mercies yet you will not part with your hold and therefore neuer resolue of this fearefull apprehension vntill you can resolue to curse God and die for euer but this you neither can shall nor will doe But yeeld that a passion hath broken out in in your hot fits Why Lord thou art not my father doe you thinke that God wil be as rash againe to say Away you are not my children Suppose one of your owne children should fall into a burning feuer and in the extremitie of the heat should crie out against his father nay strike him with his fists would the father be as hastie as the child no no but with passion cry and weep alâ—â— my child is distempered with heat I know how he loued mee in health and now is it my part to loue him the more and doe any thing for him passions ought not to bee the rule of my loue but the dutifull obedience of my child So God may euen suffer hard words of his children but not to distast them for any such matter but loue them and care the more to doe them good 1. Kin. 20. Benhadad the King of Aram is lustie against the King of Israel v. 3. thy siluer and thy gold are mine also thy women and thy faire children are mine non victoriam sed insignia victoriae reportauit his hote words are soone cooled v. 31. and he sees his folly yet marke the counsell of his seruants Wee haue heard that the Kings of the house of Israel are mercifull Kings we pray thee let vs put sackecloth about our loynes and ropes about our neckes and goe out to the King of Israel it may bee that he will saue thy life this is graunted and they come to the king and say Thy seruant Benhadad saith I pray thee let me liue and the king said is he yet aliue he is my brother now it is said they had resolued to take diligent heede if they could catch any thing of him here they haue enough and they make the eccho to ring thy brother Benhadad In like manner if you conceit you haue spoken presumptuous words against the great God of heauen and he hath met with you and now by his hand hath driuen you into a secret chamber remember that God was the King of the kings of Israel and therefore farre more mercifull then Ahab or any king that euer was borne among them put on sackecloth and thrust your neckes into a rope but not as these villaines doe that dispatch themselues and come in all humble manner yet resolue that your faith shall catch hold and that you wil take diligent heed to what the Lord shal answer and as soone as you heare the Lord say beleeue and you shall be saued make a present eccho Lord I beleeue helpe mine vnbeleefe I haue continued the longer vpon this point because I see poore Christians monstrously perplexed with this sentence of placing sinne before the conscience God graunt it may take place and yeeld them comfort to their hearts desire And thus hauing freed the godly from the application of this fearefull sentence I bring it to the wicked and assure them that whatsoeuer fearefull thing they haue heard in all this discourse it of right belongs vnto them and whatsoeuer els can be said of the terrors of conscience Oh therefore consider this ye that forget God for this shall teare you in peices and there shall be none that can deliuer you Alas of all kinds of miserie that can befal vnto man none is so lamentable as this because it riseth of the sense of Gods wrath reuenging hand against the guiltie soule of a sinner Other calamities afflict the bodie and part onely of our nature this the soule which carrieth the whole into societie of the same miserie Such as are of the bodie though they approach nigher the quick then pouertie or want of necessaries for maintenaÌ„ce of this life yet they faile in degree of miserie and come short of that which this forceth vpon the soule the other touch those parts where the soule commandeth pouertie nakednesse sickenesse and other of that kind are mitigated with a minde resolute in patience or endued with wisedome to ease that which greiueth by supply of remedie this seazeth vpon the seate of wisedom it selfe and chargeth vpon all the excellencie of vnderstanding and grindeth into powder all that standeth firme and melteth like the dewe before the sunne whatsoeuer we reckon of as support of our defects and subdueth that wherewith all things else are of vs subdued The cause the guilt the punishment the reuenge and the ministers of the wrath all concurring together in more forcible sort and that against the vniuersall estate of our nature not for a time but for euer then in any other calamitie whatsoeuer Here the cause is neither wound or surfet shipwracke or spoile infamy or disgrace but all kind of miserie ioyned together with a troubled spirit feeling the beginnings and expecting with desperate feare the eternall consummation of the indignation and fierce wrath of Gods vengeance against the violation of his holy commaundements which although it take not away in this life the vse of outward benefits yet doth the internall anguish bereaues vs of all delight of them and better without them then in such sort to enioy them This is not liable to humane lawes and to come vnder the censure of earthly iudges but to the diuine lawes of God and the censure executed with her owne hands which censure is a separation from Gods fauour the creator and blesser of all things the fountaine of all peace and comfort Now what creature beeing the worke of his owne hands dare comfort and cheare vs with