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
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
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
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
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
which cannot be done except wisedome take notice of it and most truely God vnderstands the aberation from hence it followeth that he coÌ„ceiued it could neuer touch that goodnes which was well pleasing vnto himselfe fortune and chance to men is both in the scope and aberration to the intended scope the ignorance neuer lies in the scope but in the aberration for a man that misseth his scope intent and purpose knowes that it is so but yet he conceiues not the means that brought that thing to passe and so he is ignorant not for the scope and end that hath happened but he knows not how he came to that end therefore sinne being beside Gods scope is accidental and neuer intended of God yet God cannot be ignorant of it in so much as his eyes did see the aberration how it was the direct way to frustrate man of his good ende with himselfe Position 2 Secondly sinne is against Gods law therefore in reason sinne were no sinne except there were a law there could be no blindnesse except there were an eye this makes contrarietie hence enmitie betwixt the law and sinne and from enmitie contention therefore the law must plead for it selse and be earnest in his own defence so will sinne on the contrarie part Gen. 3. Sinne pleads Hath God said ye shall not eate of euerie tree no it is not so the lawe is your hinderance God knowes when ye shall eate that yee shall bee like God himselfe Hence riseth an irritation or prouocation of the lawe when man expounds him as a bridle to his libertie therefore he labours to pull his neâ—ke from such a yoke now a worke of contrarietie comes from their natures and here the law works by his owne force for as often as we conceiue the lawe to be our enemie it will wrastle with vs and before we are aware the law giues vs the fall and this is called fighting against God when men will be more wise and strong then God therefore Iob 9.4 he is wise in heart and mightie in strength who hath been fierce against him and hath prospered and in this regard no strange accident befell the deuils and men when they would become disputers with the law of their maker The Smith that hath his hammer often beating against the inward parts of his hands hath them hardened euen by that mutuall opposition so the heart of man often beating against the hammer of Gods law is hardened and made senselesse vntill God mollifie it by his sauing grace Position 3 Thirdly in opposites when the one is beeing and the other no beeing that which is being is alwaies to be conceiued for the knowledge of the other I could not tell what darknes were but for the light so sinne being a priuation can no otherwise be knowne but by his contrary and that is the law except it had bin for the law there would haue bin no knowledge of sinne againe beeing is before not beeing therfore the law being before sinne detemins of sinne long before he be in his nature in his vse or in his end and why should we denie vnto God the determination of sinne long before he had any existence God must needs know mans fall long before it was and determine of it Position 4 Fourthly where there is contrarietie there is action and passion therefore betwixt the law and sinne must there needs be action and passion the weaker must alwaies suffer and good reason that sinne should suffer of the law yea and oftentimes punish it selfe with it selfe but this is not for the first entrance of sinne for man was holy vntill his first sinne which could not punish a former sinne yet for action and passion it is true in the first sinne for in that sinne man did fight against God hence no maruell if the lawe stroke him out at the first brunt A man that will fight with the stone wall may haue his fingers easily stricken out of ioynt so man beeing compassed about with Gods law as a wall of defence might most cafily breake himselfe in peices when hee laboured either to leape against it or else skippe ouer it Position 5 Fiftly in opposites the stronger cannot be resisted and the lawe of God beeing the stronger wil haue his worke neither can it any wayes be resisted of men Rom. 9.22 what and if God would to shew his wrath to make his power knowne suffer with long patience the vessels of wrath prepated to â—estruction who hath resisted his will Now if the question be whether the law was determined to refist man before he fel it is easily answered The lawe was not to prepare for man when man tooke the battel in hand he is an vnprouident Generall that hath all to do when his enemies are in the field vp in armes against him but the wise God of heauen and earth could not be out of readines when the rebellious angeli and mankind meant to wage warre with him and his lawe he had prepared yrons and harrowes sawes and gybets to bring all his enemies vnder them and after to imprison them in hell for euer Rom. 9.23 Yet what and if he would declare the riches of his glory vpon the vessels of mercy which he hath prepared vnto glorie long before they need any redemption And this is a fift way for the entrance of sinne euen the manifestation of his power Sixtly 6. Position opposites beeing laid together make things more eleare and euident and one opposite stirres vp another and they neuer cease quarrelling vntill one haue gotten the victorie and so leads his enemie in fingular triumph Pharaoh stirs vp God and God stirres vp Pharaoh now if the question be whether had the first purpose to the battell the Scripture sayes it for God Rom. 9.17 yea and to Pharaoh too that God may giue him the challenge and why should the warre be continued so long but euen for this same purpose that God might she we his power in Pharaoh and that his name might be declared thorough all the earth neither is God in any fault for he intended that Pharaoh alone should fight for the kingdom of darknes but God would fight for the cleane contrarie for his owne name and what is his name surely his glorious attributes Exod. 34.6.7 and what are his attributes all his vertues therfore God opposed Pharaoh for vertue and the manifestation of his vertues was his glorie but Pharaoh opposed God for vice and therefore for his shame and confusion Contraries can doe no better then fight but alwaies for a diuerse end purpose therefore O man Rom. 9.20 who art thou which pleadest against God will thou needs make the opposition worse consider that thou art the thing formed and therefore say not to him that formed thee why hast thou made me thus thou art the clay in the potters hand the lumpe is one therefore be content to serue thy maker as a vessell of honour
his iusâ—â—ce and mercy which beeing done God knew he would fall therefore in the third place beeing assured that he would fall into sinne and apostasie made his sinne and apostacy a way to a greater good then the world otherwise could euer know fourthly his purpose was not earatione to bring in this former good but for this former good God was content that man should fall yet without any imputation to God seeing he gaue him all that could be required by the estate of his creation And surely against this neither Bellarmine nor any other can except indeede he heapes vp infinite testimonies and reasons against him and other Diuines Therefore seeing the matter is so waighty and that reasons are brought both to dishonour God and bring a blasphemous report vpon his faithfull seruants I will according to mine owne apprehension obiect that which may be obiected either from appearance of reason or from testimonies of the writings of our best Diuines And the rather I will doe it because Bellarmine triumphs in nothing more then this That Gods does not onely permit the wicked to doe much mischiefe and the godly to suffer an hard measure at their hands but also doth praesidere ipsorum malis voluntatibus eosque regere gubernare torquere ac flectere in ijs inuisibiliter operando that is does not onely suffer them but also placeth his regiment in their euill wils rules them gouernes them nay doth wreath bend and bow by working in them inuisibly This is more then to impell which is the worst word that he can snatch out of our writers And therefore seeing all Diuines runne so much to Gods ordering of sinne and Bellarmine makes it as Delphâ—cus gladius Apollos sword to cut asunder all Gordian knots I will the more liberally insist vpon it beeing so direct with my text Reasons obiected to make God the author of sinne Obiect 1. Because whereof God is the cause thereof he is the author but he is the cause because euery positiue act or beeing is from God and sinne is of this nature which I shew in the first sinne 2. in originall sinne which springs from that 3. in sinnes of omission and commission the fruits of originall 4. First sinne obiected from the subiect 5. from the nature of habits From the first finne because no circumstance or manner of eating the forbidden fruit is the sinne but the very action it selfe because that is forbidden in substance and not in circumstance 2. Originall Originall sinne is not a meere priuation want or defect but also an inclination and pronnesse to all euill therefore it is saide to raigne in our members carrie vs headlong to all impietie and worke mightily in vs. 3. In sinnes of omission and commission Omission Commission first because God doth not onely know that he wil permit but also he is resolued that he will not co-worke with men and angels to the producing of a necessarie act and therefore by consequent omits and againe he knowes that he will not co-operate to free men and angels from an act that is forbidden and so by consequent doth commit 2. a greater difficultie is this seeing that sinnes of commission and omission are distinguished And therefore in commission there must be some thing beside omitting of that which is commanded and that can be nothing but doing and therefore the difference can be nothing but some positiue act neither is the substance of this act one thing and the deformitie an other but the act it selfe which should not be done is out of forme order and rule and is repugnant to the rule of righteousnesse therefore this kind of sinne beeing positiue hath a positiue cause neither is the will of man onely the cause of it but God also euen of the deformitie of it as well as the substance seeing the deformitie in a sinne of commission is nothing els but the very substance of the act which is done but ought not to be done Fourthly The subiect of sinne from the subiect euerie sinne is in that subiect out of which the goodnes is expelled and therfore though it haue not formam vel materiam constitutiuam tamen est in subiecto vnde recessit habitus that is though it haue no matter or forme for his beeing yet it comes into that subiect where goodnes was and possesseth his roome therfore is more then merum ens rationis a conceit of the braine and beeing something extra conceptum intellectus more then the worke of reason is beeing and therefore from God from whome all beeing is 5. Habits obiected Lastly it is an habit and they be qualities and euery qualitie is beeing therefore from God These and such like are arguments that the wittinesse of corrupt reason may make against God that is so pure and holy that he can no waies be a God that willeth any iniquitie Ans 1. The first argument is answered by this distinction to eate of the forbidden fruit is either a naturall act or a morall act A naturall act a morall act as a naturall act it is no sinne and this is the very beeing of that action and in this God worketh the second which is a morall act is not absolute but relatiue and respectiue to the diuine law of God and this was onely mans act which did refuse to giue his respect and due obedience to this law 2. Ans To the second I answer originall sinne is considered either materially or formally Materially according as all the faculties of man are set a running and this is positiue and from God that carries all things with restlesse motions The formalitie is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exorbitation and wheeling awrong of all the faculties and this is done either by the free-will of man or the law of God that beeing opposed as an enemie punished man and by his abuse turned him out of the way of righteousnesse and therefore as a iust iudgement of God the sinne is called a punishment and so beeing againe working out of mans will as in concreto is likewise called beeing by reason of his subiect who giues him power to worke and is inclined by it but the meere formalitie and the sinne in abstracto considered without the subiect and in opposition to vertue and goodnes is meere nothing 3. Ans To the third this must be answered First First for omission that God gaue both men and angels sufficient for the estate of their creation to make them able to stand yet not so much that they should be confirmed to stand therefore if God had not co-operated in regard of the first he had sinned in omitting and committing but for the second it was not necessarie that God should co-operate and confirme them in their estate of goodnesse To the second difficultie Secondly commission the Doctors of the Church of Rome haue made it and affirme it a Respectu peccati commissionis duplex est
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
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
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
to arise from his beeing yet appeare in his works are in creation goodnesse wisedome and the like which are absolute in God and before creation yet manifested from creation seeing he hath placed in these creatures the foote-steppes of his goodnesse and wisdome Now his eternitie and infinitnesse may be collected from the creation Deus cognoscitur per modum nâ—gationâ—â— enunentiae causationis but that will be by way of negation for there is a threefold way of giuing attributes vnto God first per modum negationis as all imperfections in the creatures man is finite hath beginning of dayes therfore denie them both of God say Iehouah is infinite and eternall A second waie is per modum eminentia by way of excellencie as what is excellent in the creature to giue it to God in the highest degree man is good wise iust holy therefore God is goodnesse it selfe wisedome it selfe iustice it selfe holinesse it selfe The third per viam causationis by waie of making as the world is a worke aboue the reach of a creature therefore God made it redemption a worke aboue the power of angels and men therefore God must redeeme sanctification no gift in man therfore the worke of the holy Ghost and for any creature to thrust in with God is no lesse then blasphemie Againe in mans fall iustice puts forth it selfe yet was it absolute in God before and therefore might it appoint prescribe laws and set downe certain ends hauing no consideration of the creatures sinne yet the execution will alwaies follow mans sinne So in redemption mercie which is not the same with silence in this place but a free acceptation of the creature in Christ this is also absolute in God and so might haue his worke in God long before man was miserable but to execute this mercie vpon the creature must needes be in his miserie where it appeares to vs so both election reprobation are manifest vnto the creature yet were long before in God and with God Therefore that distinction vpon which some Diuines build to ouerthrow Gods decree of reprobation and election before the corrupt masse is not sound for thus say they Gods attributes are some of them absolute as eternity infinitenesse goodnesse wisedome and these are presupposed before the beeing of the creature others againe conditionall and alwaies haue respect vnto the creature as iustice and mercie no iustice but vpon the condition of sinne and no mercie but vpon the condition of miserie All this is true beeing vnderstood of the execution of mercy and iustice but absolutely it is false being conceiued of the first actions of iustice and mercie for the first action of any wisedome is to dispose of all things for their ends and then consequently to execute one thing to speake what God doth in himselfe and another thing what hee doth in his creatures therefore by the rule of diuinitie in this place wee vnderstand by silence such a kind of mercie as appeares vnto man in the state of his sinne and miserie which is equal to all and no distinct fauour of God in Christ but his generall goodnesse First on mans part for as soone as hee had sinned against God presently vpon the very sinne he was guiltie of hel death and damnation and the iustice of the Lord apprehended him and therefore present execution and if he had cried haue patience with me and I will pay thee all it had beene in vaine for he should haue promised more then he had been able to pay therefore the Lord must haue patience with him for his mercie sake and a little releiue him in his miserie Hence one reason is mans miserie a second is in regard of God himselfe who will be holy in all his workes and therefore iust and merciful iust because of iniquitie mercifull because hee will haue all iust commendation Shal it be the commendation of man to spare and shall not the Lord spare yes assuredly the Lord is full of clemencie and bountifulnesse From his clemencie appeareth his patience and long suffering and from his bountifulnesse many a temporall blessing as wee see by daily experience to the tempting of the verie godly that there is no diuine prouidence For the Rhetoricke in the words here is first to hold the tongue put for silence then secondly silence put for patience meekenes gentlenesse long-suffering and bountifulnes for the Grammar the word signifies such a kind of silence as goes with deafnes as though God were both dumme and deafe but the Lord is not so for he hath made both the dumme and deafe Exod. 4.11 and therefore can hee be dumme and deafe at his pleasure and also speake and heare at his pleasure So then I find this word in a more significant coniugation wherin a double action is signified Tacitum cogitare to thinke a secret to be silent for better deliberation and therefore Gods silence is no idle silence but full of wisdome Lastly for the logicke this is an adiunct giuen vnto God now adiuncts make not for the beeing of any thing but for his welbeing and therefore the Logicke tels me that though silence bee not for Gods beeing yet it is a grace that the Lord will put vpon himselfe when he saies I am silent And therefore hauing found out in some measure the wisdome of God in his word let vs magnifie him in it and apply it to our owne hearts Obser The great God of heauen and earth that is prouoked to wrath euery day is full of mercy clemencie patience long-suffering and bountifulnesse toward all Reasons drawn from God secondly from the creature Reas 1. It is Gods nature Esa 55.7 for hee is verie readie to forgiue that is it is his verie nature Reas 2. Gods will Ezek. 33.11 As I liue saith the Lord I desire not the death of a sinner Reas 3. His glorie Exod. 33.19 Moses desires to see Gods glorie the Lord answers him I will make all my good goe before thee and what is that I will shewe mercie on whome I will shewe mercie and I will haue compassion on whom I will haue compassion Reas 4. From his words and deeds both by himselfe and by his Prophets Isa 1.18 Come let vs reason together though your sinnes were as crimisin they shall bee made white as snowe though they were red like skarlet they shall be as wooll Isa 30.18 yet will the Lord wait that he may haue mercie vpon you and therefore will he be exalted that he may haue compassion vpon you 2. Chro. 36.15 The Lord God of their fathers sent to them by his messengers rising early for hee had compassion on his people and on his habitation Reas In regard of the creature First serious meditation on the time of his patience Acts 13.18 About the time of fortie yeares suffered he their manners in the wildernesse no idle circumstance but worth the obseruation that euill manners should goe vncorrected fortie yeares which ought now to
be laid to heart and driue vs to a better consideration of the time present Reas 2. By this meanes a prouocation to repentance Rom. 2.4 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance c. Reas 3. Because the creature shall finde nothing commendable in himselfe which he shall not see in God now silence beeing commendable in man it shall plainely appeare to bee with God the commendation of silence in man is often in the prouerbes as for example Prou. 10.19 In many words there cannot want iniquitie but he that refraineth his lips is wise 25.12 A word spoken in his place is like apples of gold with pictures of siluer 26.23 The heart of the wise guideth his mouth wisely and ad leth doctrine to his lips Therefore will the Lord be free from many words he will speake in his place and guide his mouth most wisely Reas 4. The lawe of creation Eccles. 3. a time for euerie thing and therefore that which is to the creature shall be vnto himselfe he hath a time for mercy and hee hath a time for iustice Reas 5. Because an appointed day Acts. 17.30 31. The time of this ignorance God regarded not but now hee admonisheth all men euerie where to repent because hee hath appointed a day in which he will iudge the world c. Therefore God for the time of the ignorance of the Gentiles was verie silent but now hauing made his grace shine most apparently according to his owne appointment will sleepe no more in silence but awake all by the trumpet of the Gospel and if they disobey the Gospell of our Lord Iesus Christ then shall hee shewe himselfe from heauen 2. Thess 1.7 with his mightie Angels in flaming fire rendring vengeance vnto them not for the dayes of their ignorance or miscariages in them but because they doe not knowe God and haue not obeyed his gospell then shall they bee punished with euerlasting perdition from the presence of the Lord and from the glorie of his power Vse 1. reprehension First confutation of the wicked which cry Mal. 3.14 It is in vaine to serue God and what profit is it that we haue kept his commandement and that we haue walked humbly before him we count the proud blessed euen they that worke wickednesse are set vp and they that tempt God yea they are deliuered Alas poore wretches if there were no more to condemne thee yet this were sufficient that God hath beene silent with thee Secondly correction of the godly that as yet haue not learned this lesson to imitate God in refraining their tongues from speaking against wicked men if they know their calling they may doe it but to exasperate the wicked is not alwayes necessarie nay alas they cannot refraine their tongues from speaking against their brethren when they may see plainly by this doctrine that the Lord is silent with his verie enemies Againe it reprehends all fretting at the prosperitie of the wicked Psal 77.8 yeeld God his silence and wait vpon him also all censuring is here condemned Rom. 2.1 2 3. Iam. 3. 2. Vse instruction first admonition to the wicked that they haue some consideration of the Lords mercies towards them The Sun often beating vpon the stones causeth them to haue some heat though not at the heart yet in the outward parts and therefore a shame for them if they be neuer the warmer for Gods silence the wicked are worse then little children who when they haue gotten any thing of their parents will away without either looke or legge yet if they know they will haue dutie then they doe it in such fashion that all men may see their hearts another way on their game abroad But wicked men though they haue bin often told that the Lord lookes for duty at their hands yet he shall haue none at all and surely suppose they haue so good a nature as they will take off their hatts before they sit downe to the table yet I am afraid it is more for custome then any thing els Thus a sensuall mind counteth nothing sweete but what is taken in hugger mugger without Gods allowance like some gallants thinke no venison sweet but that which is stolne fooles they are which admire the brightnesse of the sunne in the watter and neuer looke vp to the body The whelps that feed vnder the tables will fawne vpon their masters if any smite them they will presently flie at them the oxe and asse knowes their owners but wicked men are worse to God then oxen asses and dogs are to them And surely for the best of their speeches they are as I may say no better then common tearmes of holines without affection and therefore like court holy water good words but pay no debt And if at any time with Balaam they see the beautie of Gods church in the dayes of Gods silence then like hypocrits they wish as Balaam did Oh that their soules might die the death of the righteous and that their eude might be like his yet all is but a flash of lightning soone come soone gone for there is a thorne caught in their foote which hindreth their pretended iourney For this loth to depart he singeth vnto his own soule Shall I in this calme of Gods mercie loose my pleasure in this time the cost is cleere but alas to liue a godly life makes me thinke a lyon is in the way and therefore must I needs slippe my necke out of the collar And thus by their high estimation of the present they become pennie wise but pound foolish so that when they shall be taken away from this estate they come to had I wist But alas let them know for conclusion that they are worse afraid then hurt they know not that to physicke in the spring is the best time of the yeare the vomit of the soule which is the griefe of repentance shal do the most good while it pleaseth the Lord to visite them with the day of his silence Secondly here is excellent direction to the godly first to praise God Psal 136. all things must praise God why be cause his mercie endureth for euer which is repeated in euery verse and surely this may be an excellent motiue to Christians to make them full of holy affections for it is a great mercie of God to haue a large affection of well-doing when we haue good occasion thereof For God neuer ceaseth in offering occasion but we often cease in hauing affections Therefore it were an excellent thing to keepe reckoning what wo runne vpon Gods score we do it with men but alas they are hardly found which thinke how deepe they are in Gods books such ill husbands we are for our soules if I ouershoote my selfe with men that they may haue a saying of me behold an vngratefull person that will cut me at the heart but rare it is to know how I haue
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
conceiue of God nor in life worship him as he ought to be conceiued of and worshipped and therefore Psal 96.4 all the gods of the Gentiles are called Idols Now the heart of man turnes the true God into an Idol by three thoughts 1. That God is not present in all places Psal 10.11 Tush God shall not see Isa 29.15 2. That there is no prouidence of God whereby he obserueth ruleth gouerneth and ordereth all things on earth in particular Psal 10.11 God hideth his face Zeph. 1.12 â— That there is no iustice in God as when men thinke that although they sinne yet God will not punish them Deut. 29.19 Psal 10.3 The wicked man blesseth himselfe in the desire of his heart The second way whereby a man in thought denieth God is by placing some thing in the roome of the true God Phil. 2. whose God is their bellie and riches are the couetous mans idol Col. 3.5 Ephes 5.5 Quest How can this be Ans Looke what soeuer a man thinkes to be the best thing in the world for him besides God that is his god thus riches and pleasures are called the gods of men because they set theiâ— hearts vpon them and take them for the best things in the world for after affection follows opinion And the fruit of this thought thus lead by affection is Atheisme wherby we sundrie waies deny God in practise in iudgement in practise many are infected with this sinne first hypocrites which giue their lips and bodies to God but hold backe their hearts secondly Epicures whereby men giue themselues to pleasures in eating drinking playing as though they were made for nothing els these do not eate that they may liue but liue that they may eate thirdly witches who either by tradition or expresse compact worship the deuill to these also belong those that seeke vnto witches â—s Saul c. Atheisme in iudgment hath three degrees first to conceiue otherwise of God then he hath reuealed himselfe in his word To this head first Turkes belong who though they hold Christ more famous then any Prophet yet will not haue him God and therefore worship God out of the Trinitie and so worship an Idol Secondly of the Iewe who though he acknowledge the true God yet he neither acknowledgeth nor worships him in Christ and therefore worships an idol for Ioh. 4.23 and 24. Christ saith that the Samaritans they worship they know not what Thirdly of the Papist whose religion in substance and scope is meere Atheisme for in word they acknowledge the true God the Trinitie the personall vnion of both Christs natures yet if we regard their manner of worshipping it is coloured and close Atheisme As appeares by these two reasons First the god that they worship is no true God for the true God is infinite in iustice and in mercie but according to their doctrine he is not so because for the iustice of God they hold that the satisfaction of sinneful men are sufficient to satisfie the iustice of God and for his mercie they make that imperfect in that they make a supply to Gods mercie by mans merit for if Gods mercie be not euerie way mercie it is no mercie for grace must euerie way be grace els it is no way grace Second reason the Church of the Papists is a false Church first in that they rob Christ of his manhood by teaching that he is not in heauen locally but in all places where the masse is offered Secondly they disgrace him in his offices in his kingly office in that they place the Pope aboue him his deputie in his presence whereas we know that all commission stayes in the presence of the King secondly in that they ascribe this vnto the Pope that his lawes bind conscience which is as much to take the crowne off Christs head and giue it to the Pope For his Priestly office which consists in satisfaction and intercession they likewise abuse Christ 1. of his satisfaction because they ioyne with it the satisfaction of men in the worke of redemption 2. of his intercession in that they ioyne the virgine Marie an intercessor for them in heauen thus they degradâ— him of his offices and so make him no Christ Now if they denie Christ then the faith 1. Ioh. 2.23 and that religion that denies the faith is no true religion but Atheisme in iudgement The second degree of Atheisme in iudgement is when men place some creature in the roome of the true God Thus the Gentiles worshipped the Sunne Moone and starres in the roome of the true God The third degree in iudgement is when a man holds and professeth no God at all the highest and most notorious degree of all These are not worthie the common breath of men For if a man that saies a lawfull Prince is no Prince must die for it much more is he worthie of death that holds God to be no God Now by the way let euery one of vs examine our selues whether we haue any of these thoughts and imaginations Euery one will say I neuer discerned any such thoughts in my self but alas soone may we deceiue our selues for there is in all of vs first a single thought when a man simply thinkes this or that secondly a double and reflecting thought when a man iudgeth and discernes what he thinks the first belongs to the minde the second to the conscience which is corrupted since Adams fall and therefore can not tell certenly but may be deceiued For the examination of our selues we must proceede by certaine tokens and signes whereby we may discerne this thought in vs Psal 14.3 notes 1. a disordered life 2. not to call vpon Gods name 3. contemning those that put their trust in God If we examine our selues by these three we shall find that this thought raignes among vs. For first we heare the word often but we are not amended and reformed by it I appeale to mens consciences Secondly men goe on in their calling but neuer call vpon God or if they doe it is but for forme and fashion in a few words at ordinarie times but who cries with a hunger after Gods graces or for a supplie of their wants Thirdly no loue of them that trust in God but their profession is hated and contemned Againe whosoeuer denies the presence of God it is a token he holds there is no God In the presence of men we will not offend men but in the presence of God we offend God Againe what is the cause that men vse all vnlawfull meanes to get riches but onely because they denie Gods prouidence Againe euery man reasons thus Though I goe on in my sinnes yet God is mercifull hereby Gods iustice is denied and so no God for the true God is as well a God of iustice as of mercie Here then we see what notorious sinners we are though we had no outward sinnes Eccles. 10.20 If a man curse the King in his priuie chamber the foules shall deuoure
may see what a wonderful hard thing it is to conuert a sinner a man may be a long hearer of the word and by hearing his mind may be furnished with knowledge with a good conceit with verie good vtterance so that he may teach and publish the Gospel and conceiue prayer and that verie well and yet this damnable imagination may lurke in his heart therfore he may not onely hereby deceiue others but euen his owne soule for so long as this thought is in his soule hee is voide of true repentance for where true repentance is there is a resolution to please God in all things Third thought touching God It is a vaine thing to worship God Iob. 21.15 he speakes it not with the mouth but in the heart Matth. 3.14 Nay Dauid Psal 73.13 had this thought in his heart now I see I am deceiued In vaine haue I worshipped God but yet this thought comes not into mans heart at all times but vpon occasion as when the godly seeth the wicked flourish Examination This thought takes great place in our hearts for goe to the poore mans family he works and toyles all day to get riches but neuer worshippeth God or calls vpon his name why so because the heart saith so I may haue wealth it is no matter whether I serue God or no. Come to the rich mans house there is nothing but eating drinking sleeping gaming and the like why so because his heart saith all is wel so I may haue my pleasure it is enough for me it is no matter for Gods worship The ordinarie man saith he will do as his ancestors haue done he hath as good a faith as the best hee will not come to sermons for they that haunt sermons most are vsually the worst disposed persons and none so bad as they If a man professe Christ in sinceritie hee is a by-word and a mocke to men Nay almost all men betake themselues to will-worship not onely the Papist Iewe and Turke but the common Protestant he comes to Church and serues God by mumbling ouer the Creede the Lords praier and the tenne Commandements thereby thinking to serue God as well as the best the cause is because this imagination taking place in the heart hindereth all good things in vs. Fourth thought is the thought of distrust and it runnes much in the mind of man God doth not regard me God will not helpe me God will not be mercifull vnto me This made an entrance to the fall of our first parents for first Eue lookes vpon the fruit and sees it to be very beautifull 2. There enters into her heart a thought of distrust viz. It may be there is no such danger in eating this fruit as the Lord faith there is and it may be God doth not regard vs. When the Israclites murmured at the waters of strife Numb 20.12 Moses was barred the Land of Canaan for this distrust for when hee smote the rocke as God had commanded him he thought in his heart God will not giue water though I strike the rocke Dauid Psa 31.23 Psal 78.2 is full of spirituall confidence but in an other place saies I thought all men were lyers Samuel the Lords Prophet hath deceiued mee now I see that Samuel spake not by the spirit of God as aprophet but by his own sense lyingly when he said that I should come vnto the kingdome of Israel Thus Dauid did not openly distrust God but Samuel as if he had not knowne Gods will but had passed beyond the bonds of his calling Matth. 14. why did Peter sinke when Christ bad him come to him on the water because his minde was troubled with the thought of distrust it may be God will not helpe me now walking vpon the sea Christ reprooues this why didst thou doubt Touching this thought two points 1. the time when it was in mans thought 2. the danger of it For the first it takes place in the time of danger temptation aduersitie sickenesse and death it troubled Iob in his affliction Iob 16. when he said God hateth me hee is myne enemie hee makes me a but Psalm 77.9 It may be God will no more haue mercie vpon me In peace Sathan tempts by presumption The dangers hereof 1. horrors of conscience and all feares and astonishments of the heart which come when the minde distrusteth 2. Desperation whereby men confidently auouch that God hath forsaken them and that he hath cut them off and that nothing remaines but death this is often in the heart of repentant sinners 3. It weakens the foundation of our saluation which stands in the certentie of Gods promises and thus it doth by weakning faith for by faith we beleeue that God is our Sauiour and that Christ shed his blood for vs in particular now this thought is cleane contrarie to faith as fire to water and where distrust preuailes there shall be no faith hence appeareth the great danger We must take heede of it Remedie and vse all meanes in the daies of our peace that it raignes not in our hearts in the daies of trouble The meanes are three 1. the preaching of the Gospel this is the especiall meanes to applie Gods mercie truly to our soules and consciences therefore a soueraigne remedie against this thought for the speach of the minister is as though God himselfe spake by vertue of the very ordinance of God if God should say to me in his owne voice my mercie belongs to the beleeuer I would surely beleeue and not doubt now whē the minister saith beleeue in God his mercie belongs to thee it is by the power of this ordinance of God as if God himselfe had said it 2. Baptisme if a Prince shall giue a man a pardon and put his name and seale to it he will neuer doubt but assure himselfe of pardon now when a man is baptized God puts the parties name in the pardon and his owne seale to the pardon of his sinnes in Christ 3. The Lords Supper wherein the bread and wine are particular pledges of Gods particular mercie to euery particular receiuer and therefore it is that euery particular man receiues for himselfe in speciall II. Point Of euill thoughts touching our neighbour To finde out what these be we must haue recourse to the commandements especially to the second Table These beeing spirituall condemne not onely wicked actions words and affections but also the wicked thoughts of man against man And they are of two sorts in the second table First thoughts without consent Secondly with consent Without consent hath the first motions and inclinations in the mind forbidden in the tenth commādement Thoughts with consent are those wherein the wil consenteth with the first motions these as they are conceiued so are they practised and are forbidden in the 6.7.8.9 Commandements 1. Thought is of dishonour against the 5. commandement the 2. of murther against the 6. the 3. of Adulterie against the 7. the 4. of theft against
of heauen and earth and in earth the God of gods and ouer men the onely Lord is become the reproouer of sinne and therefore a most fearefull hand shal fall vpon the wicked The finger vpon the wal made an vnpeaceable house in Belshazzars soule what a iolly fellow was he vntill this came into his eye the time of Gods silence hee regarded not neither to his father how God gaue him a kingdome maiestie honour and glorie at which all nations trembled and feared before him he smote and put to death whom he would set vp and put downe whom he would neither to himselfe misapplying what was done vnto his father both in iustice and mercie but abused Gods vessels with his Princes wiues concubines praised the gods of gold siluer of brasse yron wood and stone which neither see heare nor vnderstand but the God in whose hand his breath was and all his wayes him would he not glorifie therefore now see his Iudge and tell mee if the power of his iustice make him not afraid Hence it is plaine that wicked men scant God in his mercies as a niggard or pinching giuer when in their sinnes they are both large and bold and thinke Gods armes bound vp in a cloth yet let them knowe that this I will reprooue will prooue no small matter for the very weaknes of God is stronger then any thing in man 1. Cor. 1. In man wee count that weaknes which his little finger hardly can touch now Gods little finger will make all smart The Magicians of Egypt in the plague of lice confesse it was Gods finger because that brought mightie things to passe Iobs afflictions losse of goods cattell children the deuill makes it but the touch of Gods finger and yet this spent all Mans breath but a weake thing Isa 40.17 yet the breath of the Lord Psal 18.8 smoake went out of his nostrhills and a consuming fire out of his mouth coales were kindled thereat great is the power of his very nostrhills and mightie is the verie weakenes and infirmitie of his wrath if his weakenes be this what is his strength compared to a Gyant or Lyon to a Gyant of all men the greatest to a Lyon of all beasts the strongest If so mightie when he toucheth but with his finger how terrible if he strike with his arme but what will he be when he comes armed with his sword his bow bent if we be far off his arrowe shall reach vs if neere his sword shall strike vs. But alas what shall be done when he shall come with whole armies of creatures against vs fire haile thunder so if the sword finde vs not the thunder shall meet with vs if the haile make not an end the fire shall consume vs if the fire can not burne then his mallet shall bruise vs. Furthermore he hath his charets euen a thousand charets in the whirl-wind and his pillars of fire to terrifie vs yea his thousand and tenne thousand of Angels to make a spoile of all at his becke Therefore we shall be sooner wearie of suffering then he of afflicting of flying then he of following We are but potters vessels if he hit but one against another we breake yea if he lay his iron rod vpon vs we shal be beaten all to powder The lion when he roareth is terrible and Behemoth is strong what canst thou doe yet the lion commeth before this God Behemoth is taken by his sword Leuiathan can not stand before him therefore a most fearefull thing to fall into the hands of this God for he is a consuming fire and cannot touch or be touched without burning The wrath of a king is the messenger of death what is then the wrath of the king of kings if one man trespas against another there may a third be found to make vp the matter but if one sinne against God saith old Eli to his sonnes who shal plead for him Therfore do no more so ye sonnes of men tremble and sin not examine your owne hearts and be still serue the Lord in feare and reioyce in trembling kisse the sonne least he be angry and ye perish in the way when his wrath shall suddenly burne blessed are all that trust in him Neither is this all Gods reproouing for this is but the paine of sense but they also shall haue a more fearefull plague the plague of plagues and the onely thing that shall make them miserable and that the learned haue called the punishment of the damned as though it were all and gaue the whole denomination and that is Gods fare-well vnto his creature Oh my creature I made thee in my owne image but thou hast found out many inuentions therefore must I thy life and length of dayes the fountaine of liuing waters he in whome thou liues mooues and hast thy beeing bid thee be gone I must neuer looke on thee more as I haue done thy louing wife shall say farewell my husband thy children friends and all thy pleasures in which thou hast song a long loath to depart yet must yee needes depart or if you goe together to hell yet shall it but augement thy sorrow to remember what sweet delight you once tooke together and how now there can be no comfortable fellowship but one stabbing another at the heart Thou againe shalt say farewell God farewell wise children and all my pleasures I must shake hands with you for euer Oh heart that I could giue the some deadly stabbe that thou mightest neuer stirre againe Oh would to God that I had neuer been you that passe by will you take no pity on me Oh God I was thy child and the deuill whippes mee and hell fire scorcheth mee yet if thou wouldest but looke vpon me how would that refresh mee Well that I lie not see both these put together for I assure you that hell fire is no painted fire for the want of Gods presence shall be no dreame or idle obliuion of the departure of a kind friend but the verie sting of conscience and the worme that shall neuer leaue gnawing See both punishment of sense and the damned 2. Thess 1.9 Which shall be punished with euerlasting perdition from the presence of the Lord and from the glorie of his power And that the Lord will doe all this it is plaine Eccles 12. last Reu. 20.12 Daniel saw the antient of dayes vpon his throne he hath been dealing with men in particular from the beginning of the world he reprooued our first parents the olde world Sodome and Gomorrha Pharaoh Saul Iudas and he will haue a generall conclusion of this whole tragedie And therefore the point is cleare that God will reprooue Reas 1. From his iustice that cannot goe vnsatisfied for the Lord hath spoken and will bee prooued true and righteous in all his wayes 2 The glorie he must constraine out of wicked men for wicked men would neuer glorifie God except it were because God will reprooue them Reas 3. The iniurie they
vpon him Where by the way he shal take notice of his holinesse whereby he is so pure a God from all sinne that he cannot away with it so likewise of his iustice whereby he is so exactly iust in himselfe that he cannot but execute iustice remuneratiue and rewarding for weldoing and inflict punishment or iustice vindicatiue for euill doing yet least he should complaine that summum ius is summa iniuria hee shall see that which Aristotle called the moderator of iustice to witte equitie remitting of the full extent of iustice for if the Lord had dealt so with man he should neuer had his hand off him for either should his iustice haue burnt more remissely against sinne which is called anger or more sharpely which is called wrath or fully executed which is called reuenge for as sinnes be inaequalia so should the punishment haue beene in all these Now because his iustice may admit of these degrees ratione obiecti you shall see the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing in mercy whereby he vseth compassion toward his creatures offending First his gentlenesse whereby in his iustice he remembreth mercy patience whereby he most gently suffereth sinners and deferreth their punishment longanimity whereby a long time he expecteth their repentance lastly bountifulnes whereby he being rich in goodnesse powreth forth his good gifts vpon them notwithstanding their sinnes And this they may obserue by the way in Gods setting of fin in order The infliction of the punishment followes by the causes They may assure thēselues that euery one that had their hand in sinne as the authors of it shall be punished most seuerely Neither shall the instrument escape the deuill shall haue his head crushed and all his deuises brought to naught hee shall be hardened in his sinne that he cannot repent and finde mercie and lastly he shall be vtterly banished from heauen into the elements which are reserued 2. Pet. 3.7 vnto fire against the day of condemnation and of the destruction of them and all vngodly men The serpent shall not go without his iudgment a curse shall bee vpon him aboue all the beasts of the field enmity betwixt him and the woman and sensible feeling of paine in creeping on his belly and eating the dust of the earth The woman beside her common miserie with man shee shall be in subiection to her husband full of griefes in her conception going with child and trauaile But for the man his punishment shall in speciall manner bee ordered wherein all his progenie may take notice of it his punishment shall bee with sinne and death sinne originall the exorbitation of the whole man both inward in himselfe and outward in the gouernement of the creature Hence plainely appeares that mans wit and will are set the wrong way their faces cleane turned from God and therefore no free will to doe any good that may please God but vnderstanding and will enough to do euill and that continually Againe in the necke of this followeth actuall sinne as the streame from the fountaine the branches from the root and this is a continuall iarring of man vpon outward obiects for originall sinne hauing turned all the wrong way it is necessarie that as often as any wheele in man mooueth it should meete a crosse with euery good thing and therefore iarre vpon him yet God limits this iarring that it can goe no further then he shall direct it to wit vnto his owne glorie and some particular good end in his Church This sin receiues degrees indeede the other is equall in all because the same measure metes it out vnto all but this is a greater or lesser sinne in respect of whom or against whom it is committed likewise in respect of the matter and manner of working it whether it be done of knowledge or ignorance of infirmitis or stubbornnesse or with an high mind and all these stand vpon two heads sinnes of commission in doing that euil we should not do and of omission the not doing of good that should bee done And all this will the Lord doe in setting in order which shall be a iust punishment vpon all malefactors The rest of Gods methode is more fearefull and better felt of man that is death the method wherof consists in the beginning and ending of it wherein shall be a continuall losse of life and subiection to the miserie thereof which shal make vs worse then if we had neuer beene This death brancheth it selfe into two parts the first and the second death the first death is a subiection to the miserie of this world the inchoation and beginning whereof is the miserie which comes by the losse of the good things of the bodie as of health whence commeth sickenesse deformitie sence of nakednesse wearines and subiection to dangers Secondly subiection to the miserie which comes by the losse of externall things as of friendship honour rule and dominion ouer the creatures of things necessarie for this life as meat drinke apparell c. now the perfection of this death is the going of the spirits out of the bodie whereby the soule departeth from the bodie and the bodie afterward is resolued into the elements especially the earth which did beare the greatest part in his making The second death hath this order first it subiects a man to the miseries of the world to come the beginnings whereof are in this life the forerunners of the extremitie of woe that are to come in the next world the forerunners are emptinesse of mind in regard of all good ignorance of God terror of conscience fleeing and hiding himselfe from the presence of God or else a deepe securitie and senslesnesse of miserie despaire and a fearefull expectation of iudgement the perfection and consummation whereof shall be an eiection from the face of God and iniection of the soule immediately after the first death into hell a reseruation of the bodie in the graue as in a dungeon against the day of iudgement when after the resurrection both soule and body shall be cast into the same place which is prepared of God for the eternall punishment of the wicked both angels and men where is nothing but weeping wailing and gnashing of teeth there shall be found no Limbus puerorum or purgatory but either heauen or hell must be their resting place Neither will the Lord breake his methode or leaue them any cauil for some defect with what reason can the Lord so deale with men seeing all that wee haue heard is concerning Adam must the children smarte for the fathers sinne I hope that God is more iust Well consider that the Lord will not leaue this without his order for all the posteritie proceeding from Adam and Euah by ordinarie propagation as they should haue had happinesse if they had stood Propagation of sinne so are they obnoxious to all these miseries hefalling And this is done iustly by all kind of lawes first of nations for Adam was a prince of all
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
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