I. Part. Of the arraignement, day, and persons.

The generall discourse of the Psalme is alreadie cleared, on­ly I haue selected this one verse for the ground of all my fu­ture proceedings. I call it Gods arraignement of hypocrites: first, because the Lord himselfe brings in the euidence against thē, Euidence. These things hast thou done. Patience in tryall. Secondly, because the Lord hath made long tryall of their repentance, I held my tongue. Third­ly, Abuse of Gods patience. because they had fulfulled the measure of their sinne, by making God an idle iudge of them, thou thoughtest that I was like thee. Fourthly, because God vpon good euidence, long experience, and the full measure of impietie, could contain no longer from the sentence of condemnation, Sentence of iudgement. I will reprooue thee, and set them in order before thee: the cheife Iustice must han­dle the cause euen in the court of conscience; because no re­proofe will serue the turne, but that which arraignes him be­fore himselfe, and makes his conscience his own executioner.

I might well tearme it the Criticall day of an hypocrite. D [...]indicances, [...]. Phy­sitians obserue two kind of dayes in the sickenesse of their pa­tients: first, the indicatiue dayes, and then the criticall dayes: the indicatiue dayes goe before, and shew what hopes are ap­proaching [Page 19]of death or life: these dayes I may well say went before, from the 16. verse, to this 21. ver. euery day progno­sticating nothing but some horrible accident, to befall on the criticall day: first, he will no wayes bee reformed in his life, and for counsell he casts all Gods words behind him: hee no sooner sees the way of death, but he runnes into it; and for any vncleane behauiour he will become a partaker with the worst; his mouth is as blacke as though the fire of hell were within him; and his tongue is so scorched, that it can forge nothing but deceit; nature is so farre spent within, that he speakes a­gainst his brother; and the bowels of pittie and compassion, are so eaten vp, that he slaundereth his owne mothers sonne: ther­fore it cannot bee but that the criticall day should bee most dangerous.

That I lie not, 1 Iudgement. 2 Day. 3 Symptomes. 4 Cure. see the sentence of the Lord most plainely vnfolding it, v. 21. in the iudgement, in the day, in the Symp­tomes, in the cure. The iudgement, these things hast thou done: the day, I held my tongue: the Symptomes, thou thoughtest I was like thee: the cure, I will reprooue thee, and set them in order before thee. The crysis or iudgement is most exact; first in the cause of his disease, these things, profanation, adulterie, thee­uerie, euill speaking, slaunder, deceit, causes sufficient to de­stroy the soundest temper. Secondly, in the subiect, thou: God is not deceiued of the principall part and member, that suffers actionem laesam, it is an hypocrite, euen poisoned at the verie heart. The third crisis is in the effect done, a perfect concocti­on of the disease, and therefore presently to be purged. As the crisis is very manifest: Da [...] so the day is not the seauenth day since the disease tooke him, but seauen twice told, nay I dare bee bold to say, seuentie times seauen times: Matth. 18.22. for he that taught Pe­ter Matth. 18.22. not to forgiue seuen times, but vnto seauenty times seuen times, hath practised the same; and therefore doub­lesse the hypocrite hath often been visited of the Lord in hope of amendement. These things hast thou done, was no false iudg­ment: and I held my tongue, was no few daies of triall.

Now for the third, the Symptomes of his discase, Symptomes, what can more sensibly be perceiued? First, his pulse shewes the temper [Page 20]of his heart, thou thoughtest: a weake pulse shewing the decay of the spirits, neither reason nor grace, but a meere dreame of his weake phantasie. Let vs handle his pulse, and we shall find in it all mortall and deadly signes: Pulsus inter­mittens. First, it intermits, shewing his soule to bee so burdened with sinne, that it cannot strike one good stroke: suppose there were a motion to goodnesse, as to declare Gods ordinances, & take his couenant into his mouth; yet his vngodly heart, and profane life, strike all dead.

The next pulse to this, Caprizan [...]. is a skipping or capring pulse; a plaine signe that his heart is vnequall, by reason of the smoakie ex­crements of vanity and pleasure, Date [...]uam verbo. which push his heart this way and that way: and therefore as he intermits all good, so he is skipping and capring in his impietie: for what a proud thought is gotten into him, that hee is like God. But a third pulse followes this, Vndosus. and that is swelling, full of waues and sur­ges, Vermiculans. tossing him to this vanitie and that vanitie: but alas, all is but as the rowling of a worme, not able to get vp the head, but still sticking it in the ground, vntill God tread on them by his iudgement, and then would they faine lift vp the head to hea­uen, Formicaus. call vpon God, offer sacrifice, &c. but alas, all this creeping is so soft and dainty, as though their spirits were a company of antes, creeping vnder the hand of their confidence; and may be, makes them smart a little with the feeling of the venome of their sinne, but as yet they haue not learned the thing that God requireth, Micah. 6.8. Surely to do iustly, and loue mercy, and to humble themselues to walke with their God. Hence followes a sixt pulse, which they call minute, Myurus. so small that it can scarse be felt, not a­ble to extend to the outward props of their confidence, but they sinke downe as readie to giue vp the ghost, for feare of Gods vengeance. And then comes the last pulse, which wee call trembling, Tremulus. alwaies expecting when death will giue the heart his deadly blow. And these bee the symptomes of his heart, which God alone was able to feele and discouer, and therefore tells him, thou thoughtest.

The second principall Symptome is, Actio laesa. actio laesa, the action annoied; in these words, to make God like himselfe: a strange i­magination that hath so besotted his senses, that nothing [Page 21]can please him, but meere idolatrie, a wrong sense of God, and a wandring motion from God: therefore as in the bodie, the losse of the action is either of animall or naturall forces; naturall, as the losse of stomacke, hurt of the liuer, obstructi­on of the veines, oppression of the heart, swelling of the splen, convulsion of the sinewes, consumption of the lunges, &c. a­nimall actions are sense and motion, the hurt whereof is either priuation, diminution, or deprauation: as in the eie, [...]. blindnesse is the priuation, dulnesse of sight the diminution, and wrong appre­hension the deprauation: in the hearing, deafenes the priuati­on, difficultie in hearing, or hardnesse of hearing the diminuti­on, the glowing of the eares the deprauation: so in feeling, ta­sting, smelling, &c. This may most fitly be applyed: First, Application [...] the similion [...]. he is shroudly wounded in his very natural actions; he suffers the dart to strike through his liuer by his adulterie, his heart by his consent vnto theeuerie, he hath lost his breath by running with them, his tast by participation, his mouth hath suffered a strange convulsion, all the sinewes haue drawne it awry, the lips are the doores of euill, the tongue the forge of deceit, both of them are set to speake against his brother, and slander his mo­thers sonne: all the passages of goodnes are filled vp with ob­structions, there is no way to the hands for the workes of cha­ritie, to the feete to runne in the pathes of righteousnesse; eue­rie member is decaied, and wholly put out of ioynt: if he eate, hee is giuen to gluttonie; if hee drinke, to surfet with drunkennesse; if he sleepe, to become a sluggard, &c. for his spirituall senses, he hath no eye to see withall, no care to heare withall, he sauours not the things of the spirit, he hath no fee­ling of his sinne, nor the loue of God, he can tast none of the meanes of his saluation, his phantasie is possessed with dreams of peace and welfare, his vnderstanding is taken with a spiritu­all madnesse, and his memorie with a forgetful Lethargie, euen of his owne name, that he tooke in his baptisme; for he neuer remembers what was therein promised vnto God: and for motion he is starke dead, can neither mooue hand nor foote: nay alas his sickenes is surely vnto death, for the disease hath so wounded him, that he cannot perceiue any thing amisse; [Page 22]his fancie workes so strongly, that God onely must be imagi­ned to be like him, and therefore the action is a plaine Symp­tome, that all is not well with him: and surely there needs no further inspection, his water is cast already, and the prescript is a fearefull receipt, worse then pils of hierapicra, or any ex­treame purgation, it is, Take him, bind him hand and foote, and cast him into hell fire, where shall be weeping and gnashing of teeth for euer.

Yet let vs see the cure that the Lord prescribes in this place: and first, How God meets [...]. if any make the question, whether curatio debetur Symptomati? I answer, No: for it is a rule, that the physicke must be applyed to the cause, & not to the effect; yet with the Lord iudgement is as sure in the effect, as the cause: for hee cannot be deceiued: he brings vs to the knowlege of the dis­ease by the Symptomes, but he himselfe first sees the cause, and therefore he discouers the hypocrite from the very fountaine, thou thoughtest: and also tells vs the action of his thought, to make God like himselfe. Yet if God should aske his patient, whether hee felt this thought in himselfe or no, I am perswa­ded he would most impudently denie it; yet if he had any eye but to looke on his practise, hee should soone conceiue his thought to be no better. [...]. Wicked men [...] so senceles [...] nothing wil make thē feele [...]. But the disease is desperate, & ther­fore what remedies will the Lord vse? the Apothecaries shoppe can afoard him none; therefore questionlesse that course is to be taken, that men vse to take with gangrens, to cauterize and burne them to the quicke: euen so the Lord must deale with all hypocrites, for they haue suffered the disease to runne so long, that nothing can helpe it but a hote yron. And for this purpose the Lord hath two: First, hee will reprooue him; this yron shall try and search him to the quicke; but alas if God will handle this yron, euen to sift out one that is rotten at the heart, when shall the yron cease burning, all must be burnt a­way; and if that were so, then happie were the hypocrite, for then should he be without all sense and feeling: but alas, bet­ter had he been if he had neuer been born, then that the Lord should take a second yron into his hand, and that is after the searching of the sore, should burne them in the very conscien­ces, [Page 23]by setting their sinnes in order before the eye of the soule, Conscience most apprehen­siue. which is most quicke in sense and feeling.

But let vs descend from the title, [...]. to consider who this Thou is, that the Lord will thus handle. Hee is plainely described from the 16. verse, to my text: First and principally, hee is such an one as wil become a publike teacher of his law and co­uenant: but because this description may well agree to any professour vnreformed, I will vnderstand it of all vnreformed professours, that will needs make a shew of godlinesse, but hate to bee reformed, by denying the power thereof in their life and conuersation: and therefore my text wil taxe many an one. Yet before I come to the speciall explication of the words, I cannot but a little shew myaffection to our distressed congregations, that are full of these ministers, that will haue to doe with Gods ordinances, and talke of his couenants, and yet hate all reformation: often haue our ignorant, scanda­lous, and negligent ministers been warned to beware of their callings, and know what they meddle withall: God is not mocked, neither euer will he suffer the malice of the deuill to rage in these persons against his little ones: for alas, what haue they done? I knowe not what arrowe might more deepely perice them, then this fearefull sentence of the Lord, which neuer ceaseth cutting and wounding vntill it come at the ve­rie conscience.

The best shast that Gods archers may vse for the battels of the Lord, is alwaies to bee drawne out of Gods armorie, fra­med by the hands and skill of himselfe, and his owne worke­men, fit to make the manof God absolute and perfect, 2. Timoth 3.17. vnto all good workes, and blessed is the man that hath his quiuer full of them. I know no arrowe that is able to dart and enter through, euen vnto the diuiding asunder of the soule and spirit, Hebr. 4.12.of the ioynts and marrowe, and lay open the verie thoughts, and the intents of the heart, as the arrowes of Gods quiuer: and there­fore the word of God deals most roundly with hppocrites in this place, sparing neither sinne nor person, these things, and thou, euen thou that takest vpon thee to declare my ordinan­ces, and will haue my couenant in thy mouth, I tell thee, this [Page 24]shall neuer cloake thy sinne, seeing thou hatest to bee refor­med.

It is a case lamentable, These things, first caxe all vn­ [...] mi [...]i­sters. deseruing the bowels of all Christian pitie and compassion, and able to cause the teares of sorrowe to gush out, and streame down the face of a man, who is not fro­zen too hard in securitie, and vncharitable carelesnesse, when he shal but lift vp his eyes, and see the wasts and desolations of so many distressed soules, pined and consumed to the bone, for lacke of Gods sustenance, the bread of life, the word of God, the onely preseruatiue of the soule: The cause of all this is, because the very trash and rif-raf of our nation, haue laide their sacrilegious hands on the Lords arke vnreuerently, en­tred with shooes and all into his temple, taken his vndefiled testimonies into their defiled mouth, disgraced, defaced, and defamed the glorie and maiestie of diuine rites and mysteries. Alas, is the Church of God so destitute of labourers? must Christ needes for their sakes call againe from the net, the re­ceit of custome, and other trades, such men as after a nights sleepe, or an houres traunce, are made able to turne the book of God, declare his ordinances, and mannage the keyes of heauen? [...] 13 5. but my friend be not deceiued, awake out of sleepe, and dreame no more; confesse, I am no Prophet, I am no hus­bandman; for man taught mee to bee an heardman from my youth vp: If any man aske thee, what are these wounds in thine hands? answer willingly, thus was I wounded in the house of my friends: do it quickely, least the Lord wound thee in thy con­science, when he shall tell thee, these things hast thou done, and these things will I set before thine eies. If God hath said, Arise, ô sword vpon my shepheard, and him that is my fellowe, what then will he doe vnto thee? smite thee deadly, that his sheepe be no more scattered, and that he may turne his hand from his little ones: for alas, what haue they done? O therfore get with speed from the Lords house, if thou be a cleauer, to thy wedge and axe; if a husbandman, to the plough and share, horse and harrow. But in vaine doe I complaine, for hard hearted men haue so flinted their foreheads, seared and sealed vp their minds and consciences in all impietie, as they haue made a league, [Page 25]and bound themselues to forget Christ and his flocke, who are as great and deere vnto him as the price they cost him: they cannot stagger, but runne like hungrie dogges with an eie on­ly to the fleshpots, and sell both themselues and their people, for a morsel of bread and a messe of pottage to the deuill: and haue sworne like sonnes of the earth, to possesse the earth for euer, and leaue heauen, and the heyres thereof to God him­selfe.

Alas poore soules, faine would they haue somewhat to keepe life and soule within them, and therefore as famished and star­ued creatures, which haue for a space been pownded vp, and pinfolded in a ground of barrennesse, debarred from all suc­cour and releife, will suffer any thing to go downe the throat, be it as bitter as gall, as deadly as poison: they swallow bitter­nesse as sugar, and licke vp death as sweet hony. These things (God knowes) are too common among vs; and for these how many threats and warnings from heauen, from earth, from God, from men, from foes abroad, and friends at home: Ierem 9. [...]. Shal not I visit for these things, saith the Lord? or shall not my soule bee auenged on such a nation as this? I will assuredly prooue my selfe to be Lord of hosts, muster vp the clouds, call foorth the winds, cause the fire to deuoure before me, Psal 50 3.and a mighty tempest to be round about me: all powers in heauen and earth shall be sha­ken, and I will take the foure corners of the world, and shake out this off-scouring: I will raise vp the standerd, blowe the trumpet, bring destruction vpon destruction, death vpon death, plague vpon famine, sword vpon both.

Another sort there be that declare my ordinances, against which I haue many things: such are like the Ostrich, Iob. 39. which haue wings & feathers, not like the doues, to flie vnto Gods arke, to bring the faithfull newes of the abating of the waters of Gods wrath: they haue no oliue leaues in their mouth, no Gospel of peace vnto the heires of righteousnes, receiued in­to the arke of Gods couenant: but when the time is, that is, when they haue gotten themselues the wings of honour, they mount on high, mocke the horse and his rider: they leaue their egges in the earth, & small thanks vnto them: if they be made [Page 26]hote in the dust, it is not their owne heate, but the heat of an other sunne, which perhaps the Lord makes to shine vnto them: but in the meane time they forget, that the foole might scatter them, or the wild beasts might breake them. Alas, howe many in their pride tread the godly vnderfeete; & what store of wild beasts, breake into the Lords vinyard: therefore it cannot be but that they shew themselus cruell vnto their young ones, as they were not theirs, and are without feare as if they trauai­led in vaine. But let me tell them, for all their learning and wis­dome, yet while they forsake Gods heritage, they are depriued of all wisedome, neither hath God giuen them any part of his vnder­standing. Oh therefore, for the loue of God, and comfort of your owne soules, recal your selues before this sentence come out against you: God hath a long time holden his tongue, it cannot be for euer; for it is most certaine, that he will reprooue for these things, and set them in order: re-enter therefore and recouer your forsaken charges, languishing and worne away for want of pasture, stretching on the ground for faintnes, fet­ching their groanes deep, and their pants thicke, as readie to giue ouer, and yeld vp the ghost; if they die, it must needs be laid to your charge, Ier 5.3. and for these things, God will haue you arraigned hereafter. O Lord, are not thine eyes vpon the truth? yes assuredly, and therefore the harmelesse sheep that droppe away by famine of the word, hath raised a lowder crie and clamour in thine cares, then any man is able to make by his iust complaint in the eares of men: yet, O God, if any place for mercie, (and why should we doubt of mercie with thee, who art the God of mercy) looke not vpon this drosse and filth, but sweep them out, and open the rocke of stone againe, let againe (sweet Iesus) the waters, euen the liuing waters of the word flow out, and let the sauing riuers of thy Gospel runne in all the drie places of our land. We see the fruitfull weedes and thornes of prophannesse and iniquirie, oh giue thine hus­bandmen hearts to roote them out: we see the wofull ruines of vertue & piety, oh let the builders be readie to repaire them, that so to thee, who art the great Shepheard and Bishop of our soules, we may render an account at the dreadfull day of thine [Page 27] Oecumenicall visitation. In the meane time, thou, oh God, which instructest the husbandman to haue discretion, Esay. 28.and doest teach him to cast in wheate, and by measure euerie graine; teach thy seruants how to plowe vp the fallow ground of mens hearts, and keep them from sowing among thornes.

Againe, Secondly, [...] taxe all v [...]e formed profes­sors. as the words are specially directed against such ministers, as would declare Gods ordinances, and yet hate all reformation: so likewise may they be applyed to euerie profes­sor that would make a shew of godlinesse, yet wholly denyes the power thereof; and therefore the sentence is verie large: neither can we come to make any vse of it, vntil we haue clea­red it by the rules of Gods wisedome, which is better then mans.

The wit of man hath many strange inuentions, Gods wisdome our direction, first seene by a­nalysis, then imi­tated by genesis and there­fore seeing I haue been so large vpon one small verse, it may rather be thought to be mine inuention, beside the nature of the text, then that which Gods wisedome will any waies af­ford; I will not therefore thinke it grieuous to expresse the way of mine inuention.

All wisedome lookes vnto God as the author, analysis. genesis. and will ac­knowledge no more in man then obseruation, and after that to followe God by way of imitation: for the wisedom of God is as the Sunne, ours as the beames; no beames where the sunn hath not gone before: his wisdome as the real and substantiall face, ours as the reflexion or image in the glasse; no image or re­flexion without the presence of the bodie: Gods wisedome is as the seale, ours as the stampe; no stampe but by the seale: his wisdome is the fountaine, ours the streames; no streames where the fountaine is not open, and sending foorth his water. Let Iacobs well be stoped, and he will presently complaine for want of water: therefore no worke of the creature is primarie, Imitation by obseruation. but an imitation of Gods worke. The husbandman could ne­uer haue pianted trees, except hee had first obserued Gods plantation in the world: Apelles could neuer haue painted a­ny exquisite colours, vnlesse he had taken notice of Gods most beautifull colours in nature.

Let it therefore be our wisdome, to follow Gods footsteps, [Page 28]& sobrietie to stay our selues where he hath left no impressiō, else shall we loose the sweete inspiration that issueth out of the flowers of Gods wisedome: neither must we breath vpon it a­ny of our vnsauourie notions, for then the sweet influence wil retire into the flower, & the smell that we haue breathed out of our selues will returne, not to recreate the spirits of grace and goodnesse, but to puffe vp in vs a spirit of pride and selfe-conceit; which is nothing, but like a blowne bladder, euacuated with the least pricke of sound knowledge. For as extreame windie stomacks, do not onely hinder digestion, by interposi­tion with the wholesome meate, and relaxation of the mouth of the stomacke, which ought to shut it selfe so close about the meate, that not so much as the least vacuitie may bee left, but also either by ill digestion, fils the bodies with crudi­ties, obstructions, and consequently putrifactions; or else be­cause winde is so stirring, makes eiaculation, and a sudden re­gurgitation of all that is receiued: so in like manner, windie knowledge aboue wholesome sobrietie, makes such an inter­position, and relaxation of the minde, that it can digest no wholesome doctrine, but fils it selfe with all manner of rawe humors, and vnstable opinions, which breed such obstructi­ons in the minde, that presently it falls into diuers sickenesses, and can keep nothing that is good, but presently beeing re­ceiued, by the pride and selfe-conceit it hath in it selfe, casts it vp againe; and so by a continuall casting breeds that weaknes, that so much leauen of evill doctrine is soked into the verie filmes (as I may say) of the mind, that it breeds that disease which is tearmed of Physitians, corruptio ad aciditatem, cor­corruption into sowernesse, which sets such an eager and sharpe appetite in the mind, that it hungers continually to be fed with newe opinions; and so at the length, rottennesse and putrifa­ction is bredde therein, and then consequently death and de­struction: therefore if we meane to preuent these sicknesses, we must looke to God our patterne.

But alas you will say, how can that be done? seeing hee dwells in a light vnapproachable, 1. Tim. 1.16 and therefore is [...], incomprehensible by our Logicke or reason, and [...], [Page 29]vnnamable, by our grāmar & speech: but here let vs won­der, that God beeing one most simple beeing, and therefore to be apprehended as one, which he himselfe alone is able to doe, hath made himselfe many in his attributes, that so by ma­ny attributes wee might come to apprehend this one God. Now these attributes are according to our measure and man­ner: the measure of our reason, and manner of our speech: a vessel can hold no more then his measure, neither is there any wayes how it may be filled, but by the mouth: so our soules hold the wisdome of God according to their measure, and are to be filled with it according to their manner. Now the Lord is said to speake mouth to mouth, both in himselfe, and by his ministers: so then the wisedome of God teacheth vs, that the words of euerie text are to be explaned for the manner of our apprehension, and then the arguments and reasons for the measure of our knowledge. Therefore in the feare of his ma­iesty, and the loue of his wisedome, let vs eie his worke before vs, and write vpon it, nil vltra, here is my stay, I wil range no further: if this flower doe inspire wisedome, then God giue me the taste of it, and keepe my appetite and desire from that im­becillitie and strange weakenes, that nothing will content it but newe inventions, and vnaccustomed deuises of men: my desire is to handle nothing, but that which hath logicall ground in it. But first let vs cleere the words, for they are the ingrauen characters of the mind, and therefore must we know them, that we receiue no false reports by them: the one serues for communication, the other for information; therefore the rules of speech and reason beeing obserued, we doubt not but to communicate our text to the information of the weakest.

II. Part. Of the clearing of Gods euidence, These things hast thou done.

These] This word points out their speciall sinnes, and is to limit a more generall to his specialls; which are these, theeue­ry, adultery, euill speaking, deceit, false witnesse, slaunder, & profanation.

Things] This is an ambiguous word; first, it signifies the [Page 30] beeing of any thing: secondly, it signifies any qualitie in that be­ing: thirdly, any action proceeding either from the beeing or qualitie of any creature: fourthly, it signifies any sinne, either in the qualities, as vitious habits, or actions, as transgressions, in thought, word, or deed: fiftly, miserie: it is here taken in the fourth signification for sinnes; because as actions proceed frō the being and qualities of euery creature, so the being or qua­lity beeing infected, the action prooues bad and sinfull. But here ariseth a great difficultie, whether the action be the sub­iect of sinne, or the effect? It seemes to bee the subiect: for a sinfull action is expounded, sinne in the action, & so the sub­iect, an action; which is a thing should bee put for sinne, his adiunct, which properly is nothing. But vnder the correcti­on of the learned, I iudge no action to be the subiect of sinne properly: [...]tions no subiect of sinne. my reasons are these, which I bring most willingly, because in my apprehension it notably cleares God, in wor­king in sinfull actions.

Reason. 1. from punishment in­ [...]d.That which is properly the subiect of sinne, may bee puni­shed: but actions cannot bee punished: for sinfull actions a man is punished: therefore it is the man that is the subiect, and his sinful action is the meritorious cause: therefore when God is said to punish sinne with sinne, it is to bee vnderstood, sin­full action with sinfull action: therfore to conclude that God is the author of sinne, is a fallacian of composition and diuision: for it is one thing to bee the cause of sinne, and an other the cause of a sinnefull action: for the sinne is not in the a­ction, but in the agent, and therefore in man alone, but the action is common to both: as for example, I cast a glasse against the stone wall, the stone wall breakes the glasse, so doth the hand that sast it: but the one is a blameable cause, the other vnblameable: so man sinning, casts himselfe by his owne free will against the law of God, which beeing stronger then man, breaks him in peices: Here the lawe and will of God wrought in this sin­full action; God and his law most iustly, man by his own free will most vniustly: the action therefore from both; but the sin onely did sticke in the nature of man, and so made him for his part in the action culpable and guilty of Gods wrath: & ther­fore [Page 31]the action hauing no sinne inherent in it properly, may be handled of God without sinne.

Reason. 2. from the obligation of the law.That which is bound to the lawe, is properly the subiect of the breach of the law: now men and angels are only bound to Gods law, & therefore men and angels may only be tearmed the subiect; their actions therefore onely as belonging vnto them are sinfull, that is, flowing from sinners, and so are their workes: so that mans nature worketh, and sinne, and God: mans nature worketh, and hath God working in it, and so the acti­on is good: againe, God beside his general influence & con­course with his creature, hath a speciall worke in the action which concernes himselfe; and that is likewise good, yea, and verie good; for it is the last end of the creature: but the other cause which is sinne, cleauing so fast vnto our nature, qualifies our nature to doe sinfully. The sunne-beames comming tho­rough a red glasse shines on the opposite wall, with the tin­cture of the colour of the glasse; now the question is, whe­ther the red colour be onely in the glasse, or likewise in the shining? surely, it seemes that the whole colour remaines still in the glasse, and rather dimmes the shining, then infects it: so the beames of Gods wisedome, shining through our corrupt soules, seemes to be an action tainted with sinne; but surely the corruption stickes in our soules, and onely hindred the bright beames of Gods glorie, from appearing in our acti­ons.

Reason. 3. from the sole nature of an effect.That which is onely an effect, can neuer be a subiect: nowe the motion is onely an effect, and can no otherwise be consi­dered: and therefore is alwaies ioyned with his cause: as a sin­full action, is in sense and reason, the action of a sinneful man, that is, whereof sinnefull man is the cause. Hence beeing an effect, it must needes exist or stand out by many causes, and therefore according to euery cause hath his speciall affection: so a sinfull action hath one reference vnto man, an other vnto God, and yet may stand out of both. Christs death had many causes, and all subordinate causes were according to Gods determinate counsell; the action was sinfull, yet the sinne did inhere in Pilate, Herod, and the accursed Iewes.

Reason 4. from the nature of goodnes.That which is simply good, cannot bee the subiect of sinne: now actions are of this nature; the reason is, because causes giue beeing vnto things, and therefore are absolute, as causes: now motion hauing no other being, but that which it receiues from causes, Causa cuius vi res est. This vis must needs be Gods. and causes producing that by a motiue force in themselues, which force is from God, cannot any wayes leaue in the effect an euill inherent, but onely in themselues, which wanted true force whereof the effect should haue existed: hence we call sinne rather a deficient cause, then an efficient cause. Rom 6.12. Rom. 7.5. Indeede sinne in vs is said to raigne, and haue force in our members, and so sinne with his subiect, is exceeding pow­erful: but it is by turning Gods created force the wrong way, euen as a wheele set a running wrong way, is carried with as great force, as when it runne the cleane contrarie: so mans na­ture set a rebelling against God, turnes Gods created forces against himselfe: that the force is put into the action, it is Gods, but that it was put in by the hand of a rebell, it became sinfull, yet God will acknowledge his owne force in the acti­on, and turne the fault and crime to the proper owners. That the Iewes and Pilate laid hands on Christ, it was Gods created force in them, but the abuse of it is their owne, and takes vp a proper habitation in their miserable soules: then causation beeing a created force, and motion onely acknowledging the same, well may the motion be Gods, and yet no cause at all of sinne.

Reason. 5. from priuation.Sinnes are properly the priuation or want of action: and therfore though they may bee both in one subiect, yet neuer can the one be the subiect of the other: for so should deadly en­emies become louing freinds, and the worst kind of opposites be reconciled: for I am sure that priuation, though he be no being, yet he denies a beeing in the selfe same subiect which is capa­ble of it. Blindnes is a worse not being, then not seeing; for not seeing may be in a stone, which is neuer the worse for it: but blindnes can be no where but where sight may be, and there­fore the eye is much worse for it: if then sinne bee the priuati­on of an action, it can neuer bee in an action, but alwaies a­gainst an action.

Reason 6. from action and passi­on, which seeme to differ but in respect of the a­gent and pati­ent; and there­fore the patient should sin more then the agent, seeing the acti­on wherein lies the sinne, is most properly in the patient, but frō the agent.The action from the worker, is a passion in the receiuer; and therefore if sinne were in the action, it should goe along with it to the patient; yea rather should it be in the patient then the agent, seeing the action rests most in the patient. Hence mur­ther should rather be the sinne of the patient, then the agent, seeing the action of murther as it is from the agent, so most properly is in the party slaine: and therefore the murtherer should be the murthered, which is against reason. It is plaine then that sinne abides in the murtherer, & the action is good: let this therefore be obserued that God may be iustified, euen in sinnefull actions, yet no cause of sinne, because sinne alone rests in the bosome of fooles, and will not stirre one iotte out of that subiect: it is therefore dangerous to defend, that an acti­on is the materiall cause of sinne, for so should sinne not one­ly be said to be in the action, but of the action, and then I know not how God should worke the action, and bee freed from sinne, for causa causae est causa causati. The words then are thus to be expounded, Things, are here put for actions, by a metanomie of the cause for the effect, for actions proceed frō things; then actions for the sinnes which are committed by sinnefull things; and so the action is an effect of the sinnefull man, and is put for his cause, which be sinnes in the things.

Neither is this any newe opinion, Motus, modus a­ctionis. for all agree that the mo­tion is good, onely the manner of doing is euill. Now exa­mine the point well, and we shall alwaies find the manner in the doer, and not in the thing done: and therefore the euill is properly in the doer, and not in the thing done; onely it is said to be in it, in that regard that an euill cause wrought it; and so the motion is both Gods and mans, yet not both of one manner of working. Mans fall was an action; therefore Gods and mans, but man wrought it one manner of way, and God another: now all learned men knowe that the manner of any thing, makes it not many, as one cause may beget & pre­serue, be alone and with others, worke by it selfe and by acci­dent: and therefore no neede to multiply the action. Effectu­um relationes omnes sunt ad causas suas; separatas, concurrentes, concausas, & simul ac similiter agentes: that is, the relations [Page 34]and respect of all effects, are to their causes, whether they be separate, concurring, concausing, or together and in like manner working: if to separated causes, then the effects ob­tain their names from the manner of the cause, by which these effects exist: if necessarily they come forth, then of necessarie causes they are called necessarie effects. And here by the way obserue, that the decree of God, and mans free will in his fal are rather separate, then concurring causes: and therefore, if you please, Gods decree may be called, a necessarie cause of his owne effect: but mans free will was another manner of cause, and therfore being a contingent cause, his fall was cō ­tingent: obserue this against we come to the difficulties that arise out of Gods ordering of sin. So then in separate causes, if necessary, then necessary effects; if contingent, then contingēt effects: but if many causes concurre to produce one effect, then this one effect can neuer be said to be contingent and neces­sarie: for so one nature should be contradictorie to it selfe, & therefore if the principal cause of mans sinne be contingent, as who dare denie it, seeing it came from mans (though free) yet mutable will: & therefore that Gods decree should either ne­cessitate the cause, or the effect, is impossible: for so a contin­gent cause should become a necessarie cause; and a necessarie effect, should be the same with a contingent effect: so then Gods decree though it make his owne effect necessarie, yet concurring with mans fall, works in sustaining, ordering, limi­ting whatsoeuer shall be done, but without all violence or co­action of his nature. For the third, concauses which are abso­lute in their working, and neither will, nor can be frustrated, alwaies produce a necessarie effect; as the first cause, and the second, not only concurring, but concausing, each of them for their full power and freedome that which they work, cannot but produce that which they intended: therefore God the first cause, concausing in mans fall, his owne good pleasure; and man for his freedome in the selfe same effect, concausing his owne will, could doe no other but produce vnto himselfe a miserable effect; but vnto God, who made this serue his own will, a glorious consequent, to manifest a greater good, then [Page 35]otherwise the world should euer haue conceiued: and there­fore giue euerie effect his right in his cause, but wrong no cause for the effect, because that which you may charge one cause with all, was proper to another.

Thou] This word hath relation to 16. ver. but to the wicked said God: thou whose heart is full of hypocrisie, worship vn­godlinesse, conuersation vnrighteous, and euerie action an impudent lying before God and man.

Done] Doing is to be limited: for generally it signifies to doe well or euill; but the second is meant, done amisse; whe­ther in omitting true reformation, or committing vile abho­minations against the sacred lawes of God; both are iudged of God in this place: Gods law is cast at the backe, and ther­fore all good duties omitted; the contrarie performed in pro­fanation, adulterie, the euerie, deceit, slander, &c.

Held] When it is taken for holding to worke, Plowing. Meditation. Labouring. it proper­ly signifies plowing, hence meditating, and thirdly any kind of labouring: the second signification is a metaphore: hence Sampsons prouerbe, they plowed with my heiffer: the third is a Synecdoche. A second head of significations is to hold from worke: and then it signifies, either to omit, Omit. Remit. Cease. wholly to passe it ouer, or else to remit, to hold backe some of the whole: third­ly wholly to cease; which all of them may be applyed: First, I omitted wholly from calling of thee to an account, and therefore thou thoughtest that all reckonings were made vp betwixt thee and me. Secondly, I remitted thee many offen­ces, for which thou neuer was thankefull vnto me. Thirdly, a long time haue I ceased from my anger, and therefore as in my mercies thou scantedst me as a nigardly, and pinching gi­uer, so now in thy sinnes thou hast beene exceeding liberall, and large, taken my hands, and armes as bound vp in a cloth, and cannot be pulled out to strike thee withall.

Tongue] The word beeing giuen to reasonable creatures, First, signifies as dumme: Thou thoughtest that I was tongue­tied, alas, didst thou neuer heare me in my word? Secondly, deafe, thou thoughtest I could not here thy mouth giuen vnto euill, thy tongue to forgerie, deceit, cursed speaking, slaunder, [Page 36]&c. Thirdly, blind, that I had no eyes to see thy secret hypo­crisie. Qui tacet consen­tire videtur. Fourthly, silent, as one consenting with thee. Fiftly, o­uerseeing, as one winking at thy sinnes. Sixtly, sparing, as ne­uer meaning to call thee to account. But there is one signifi­cation more, and that is to thinke a secret; and therefore O hypocrite, it might be that God all this time was thinking a se­cret against thee. To hold the tongue is put for silence, which is a Metanomy of the cause for the effect: now the Lord can properly be said neither to hold the tongue, [...]. or keepe silence: therefore a third thing is meant, by a metaphor drawne from men keeping silence, to wit, clemency, gentlenes, patience, forbearing, long suffering, bountifulnesse, and a large time to repent. The iustice of God as it burnes more remissely against sinne, is called anger; as more sharpely, wrath; in sentencing, iudgement; [...]. What is mercie in executing, reuenge: now in all these God vseth mercie, which is a compassion toward his creature offending: and this is double, either gentlenesse, or bountifulnes: gentle­nesse, gentlenesse, whereby in his iustice hee remembreth mercy, and this appeares in his patience, patience, and longanimitie: patience whereby he most gently suffereth sinners, & deferreth his punishment: longanimitie whereby he expecteth long time repentance: longanimity, his bountifulnesse, bountifulnes. whereby he is rich in goodnes, powring forth his good gifts vpon his sinful creatures, notwithstanding their sinnes: and in all these appeares this which the Prophet hath said, I held my tongue.

III. Part. The explication of wickedmens conceits.

Thoughtest] 1. 1. Consent. It signifies to consent vnto a thing, and that is nothing els but the fitting of natures together, either in their causes, as like causes will haue like effects, and so on the contrarie, like effects like causes: or of subiects with their ad­iuncts, as this is a fit subiect for such a qualitie, or this is a qua­litie for such a subiect. Let vs then applie, thou thoughtest, that is, consentedst: but alas how fitly doth Gods silence and their thoughts agree? fire and water, good and euill, may as well bee reconciled. In deede Gods silence, might haue [Page 37]wrought better effects in the mind of these wicked men, but they haue so hardned themselues, Rom. 2.4. and brought impenitencie vpon their hearts, that they are become subiects vnfit to be wrought vpon; neither haue they that wisdome, as to turne themselues vnto such a subiect as Gods silence, to ponder se­riously thereon: so that neither can it worke vpon them, nor they vpon it: and therefore what consention betwixt God and their thoughts.

2. Acception, is to conforme; the fruit of agreement, 2. Conformiti [...] by a metanomie of the effect for the cause: for conformity is the effect of consention: neither will this stand in any good sense, thou conformedst: for it is the only thing that God com­plaines of in this place, R [...]u. 2.21. that he did not conform himselfe vnto the large time that God gaue him to repent: for how can there be any peace, as long as the whoordomes of Iezabel are in such multtiudes: peace is where men agree together, but where they are vp in armes, all is in an vproare, and the tumult is so great that they will bee brought vnto no order. The men of Ephesus when they were troubled about their goddesse, made the whole citie full of confusion, Act. 19. one crying one thing, another the cleane contrarie, all out of order: and the more part knewe not wherefore they were come toge­ther: the Towne Clarke, for all his wisdome, can hardly bring them vnto any conformitie: so as long as the tumult of sinne disturbs all within vs, it is impossible that God should haue audience, especially when for his silence he would be heard of vs. Let a sonne of thunder cry at a doore, where all are figh­ting and quarrelling, and they will out-cry him: but if he should stand silent at the doore, it were impossible that they should heare him when they were at the best: therfore God may stand at the doore, and knocke by his silence as long as he will, and he shall neuer be heard: therefore thou thoughtest, was no conformitie with Gods silence.

3. Signification is assimulation, 3. Assimulation. either to assimulate himselfe vnto the thing, or the thing vnto himselfe: if it had beene of himselfe vnto the thing, thē had his thought without all que­stion been lawfull and honest; but it is of the thing vnto him­selfe, [Page 38]and therefore let the thing bee what it will, it must bee made to serue his turne. And this signification is very empha­ticall, and seruing for our purpose, and is thus much in sense; as if the Lord should haue said, As a wicked man thinks of me, so must I be indeed, he will frame mee according to his owne conceit, and not his conceit according to that which I would haue him thinke of me, and my silence toward him; and this is the first beginning of his thought: now assimulation is neuer without a conceiued image, Imagination. comming betwixt the two things that make themselues like. Hence a fourth signification, to i­magine; and that is a second degree vnto this thought: first, by turning Gods silence vnto his owne will; he saw no great difference, but that there was proportion and similitude e­nough: then in the second place he imagined, that hee sawe God well pleased with him. Resolution. Now a third degree is to bee ad­ded, and that is from the imagination a direct resolution; that I may thinke it, and acknowledge it for the truth.

The reason of the phrase is this; because when any thing ap­proaches toward the minde of man, then the minde turnes it selfe vnto it, sees how it likes it, imagines what contentment may be drawne out of it, and then thinks on it: if the thing be good, and the mind frame it selfe according to the same, then the thought that riseth from that thinking is good: If on the contrarie it be bad, and the mind will impresse his image, then the thought is bad: silence and mercie from God in this place were exceeding comfortable, they enter the mind of this wic­ked hypocrite, but they are not intertained in their owne name, neither will he part with so much as a cup of cold water for his sake that sent them, but he will bee refreshed by them accor­ding to his owne liking. Amos 4 5. The people will bring sacrifices, yea betimes in the morning, tythes after three yeers, a thankesgiuing of leauen, free offerings, &c. but according to whose liking? euen their owne: and therefore God counts of it as to trans­gresse at Bethel, Esa. 58. and multiply transgressions at Gilgal: Esay 58. they fasted, punished themselues, but it was to seeke their own wills, and require all their owne debts; they care not to haue a good glasse to looke in, but they must needs breath in it; and [Page 39]therefore the inward corruption of the heart, sends out such smoakie fumes, that the true image is dimmed, and so they see nothing but themselues.

The flowers that God sent them all the time of his long si­lence, were exceeding sweete; but the mind beeing corrupt in it selfe, and also in his breathing, infects, or rather driues backe the pleasant smell; and so most truely sents it selfe, yea takes the deeper poison, because a sweete flower poisoned, is more louingly imbraced of the sences, and so the poison doth creepe in with the pleasant smell, and strikes with the spirits presently to the heart: so often they poison the good graces of Gods spirit, which willingly would be imbraced, but the poyson creepes in too, into the soule, and strikes all dead at the very heart: the glasse that is coloured, casts about all the beames of the sunne with the appearance of his colour; so the glasse of our mind beeing coloured, and deepe died withall impietie, makes euery beame of Gods goodnesse shine ac­cording to his owne minde; intus apparens prohibet alienum, was an old axiome of Aristotle, but well may it be brought in­to diuinitie: sinne that onely appeares within, hinders all grace and goodnesse: for alas they come but as strangers vnto vs, and therefore they find very meane intertainment. As Christ was dealt withall when hee came vnto the inne, all inward roomes were taken vp, and onely the stable is left for him: so doe we deale with his grace and mercie; all the cheife roomet in our soules, are taken vp with greater personages then Christ and his grace: there is either lord couetousnesse, or lord pride, or ambition, or pleasure, or reuenge, &c. and therefore must Christ and his grace into the stable; for we will not haue these men to rule ouer vs: and therefore if his grace will become our ser­uant, we will giue it entertainement, but to be Lord ouer vs, is too much, we will not haue it take so much vpon it: and for our seruice, we haue no other place for grace, but the stable; and therefore no maruell if all goodnes disdaine once to come neere the houses of these wicked men.

That this may the better appeare, consider three kind of thoughts: the first is a direct thought, and thinkes it selfe: the [Page 40]second an indirect thought, that thinkes first the thing, and then it selfe: the third is a corrupt thought, that thinks it selfe out of it selfe: the first is onely proper vnto God, that knows himselfe first, and in himselfe all things: God lookes not out of himselfe to know any thing, for all things are in him: and therefore he knows himselfe directly, the creatures indirectly: this thought is aboue the thoughts of men and Angels, Esay 55 9. as far as heauen is higher then the earth.

The second belongs to men and Angels in their best estate: for they must first thinke the thing, and then out of the thing themselues: and this we call, a reflexed thought; as for exam­ple, a man lookes his naturall face in a glasse, he sees first the i­mage of his face, and then by that he knows the complexion of his reall face: so a man sees Gods wisdome in his creation, which beeing as a glasse, [...] scit s [...] s [...]e. casts vpon man the knowledge of himselfe. So that man must looke himselfe out of himselfe: and to know himselfe in himselfe, is to labour to be like God.

The third thought, is of corruption, when a man will needs looke through his owne medium: now be that lookes through his owne corruption, can see nothing but corruption; as a man that lookes through a red glasse, sees nothing but red­nes: so he that will see himselfe through himselfe, can see no­thing but himselfe. And herein we see that corruption would become a God, desires to know nothing but it selfe, and loue nothing better then it selfe: And this is that thought which is to be conceiued in this place. Gods silence must be tempered according to his appetite; and their tast is so daintie, that they can tast nothing but that which they themselues haue prepa­red; nothing is sauorie which comes out of Gods kitchin, dressed by his owne cookes: but they will haue their own pro­uision, and so like vnskilfull dames, they put death into the pot: and when they are sicke, they will physick themselues, vn­till they haue brought themselues past all cure: and then it shall be too late, to crie father Abraham, haue mercie vpon vs, we are grieuously tormented. And suppose God should then yeild them a cuppe of cold water, it should not refresh them: for as vpon earth, they counted the kingdome of grace and [Page 41]goodnes a hell vnto them, so questionlesse if God should let them feele the least ioy in heauen, it would be a torment vnto them. Their tast is alwaies an aguish tast, iustice and mercie can not rellish with them, and therefore they swallowe downe all things vnsauourily. And this is the meaning, thou thoughtest; that is, turned all to thine owne conceit.

Yet one thing more is to be added, to wit, that this is not the expresse thought of hypocrites; for they will soone reply, Lord, when thought we so of thee? Oh, be content, Iob 9 4. Amos. 4.13. God is wise in heart, and able to declare vnto man what is his thought: the Lord is no false expositour, he iudgeth thy thoughts by thy practise: in tantum scimus, in quantum operamur; for if thou didst not thinke thus much, thou wouldst neuer haue practised it: Psal. 139.17. if thou hadst alwaies with Dauid, cryed, Lord, how deere are thy thoughts vnto mee, how great is the summe of them, in­deede I cannot count them: but when I awake, I am still with thee: then assuredly God would neuer haue censured thee so deepely: but alas, thou art asleepe, and thou dreamest all is well; but when the Lord shall awake thy conscience, and set thy sinnes before it, then shalt thou cry, Iust and righteous art thou, O Lord, but I am sinfull: therefore thine own mouth shall condemne thee, and thy life shall testifie sufficiently what thou thinkest.

Like thee] A strange wonder: when all the nations of the world in respect of God are nothing: say they were counted as a drop of a bucket, which is but a small thing to all the water contained therin, yet let thē come with God vpon the balance, & this drop of water shall be turned into the dust of the earth; and if he take away the very Isles as a little dust, what shall be­come of this droppe of water, when it is spilt vpon the earth? shall it not be counted lesse then nothing, euen vanitie it selfe? how then should we heare this voice of an hypocrite, God is like me? If reason will excuse him, we will plead for him. Beeing in any creature is li­ [...]er God which i [...] the first bee­ing, then that which is no beeing.

First therefore, euery creature of God, may say he is like God, because he hath beeing: therefore liker God, that is bee­ing, then that which is no beeing. For God that is the first bee­ing, will acknowledge the rest as from himselfe; for the first [Page 42]beeing must needes giue all beeings: therfore the grasse in the field prooues his creator, and his creator approoues of him: for the cause and the effect doe well agree: but alas, God neuer made an hypocrit, for he is the worke of his owne hands: therefore we dare not do so much for him, as for the least spire of grasse that groweth out of the earth.

Againe, 2 Man Gods image by crea­tion. man is the image of God, and therefore very like God, not for beeing, but holines and righteousnes of beeing: but alas, when I looke vpon man, and aske whose image and superscription doth he beare? and finde that it is Adams, then needes must I say, giue vnto Adam, that which is Adams, but vnto God that which is Gods. Now I find no stampe in an hypo­crite, but the stampe of Adam; and though he hath couered himselfe with figge leaues, yet God hath found him out; there­fore I dare not in charitie couer him. Wherfore I enter a third consideration, 3. of redemp­tion. for loue would couer a multitude of sinnes: and find the Lord saying in the Scriptures, be ye holy as I am holy. If any thing will serue the turne, here is matter to iustifie him: for who is able with the hypocrite, to thanke God, that he is not as other men, an extortioner, vniust, an adulterer; but a faster twice a weeke, a giuer of almes, euen the tythe of all he posses­seth. Who dare now speake against him? if the Lord had bin silent, I should haue bin amazed once to haue opened my mouth in dislike of him: but he is no Saint, for all this gliste­ring shew: he is not purged from his sinne, still is he in the gall of bitternes, and the bond of iniquitie: and yet the thought of his heart is not forgiuen him: therefore his prayer of thanksgiuing is an abomination vnto the Lord; for as yet he hath made no petition for the remission of his sinne, as yet he hath not lear­ned the first steppe to Christianitie: therefore now I will shew what we are to thinke of him.

He may make all the world to admire at him in this place, for strange impudencie, and horrible blasphemie against God: for in these two words [like thee] is a gradation of three steppes, euery one rising a steppe aboue an other. First, to compare God with him in any similitude of qualitie is sinnefull, In qualitie. because he hath no qualitie that answereth any thing in God: but it [Page 43]were well, if he would haue rested in the qualitie: for things like, are also dislike: In essence. but the originall in this place telleth vs plainly, that he passeth all the bounds of logicall comparison, and extends it to the very beeing of God: for so the words are to be expounded out of the Originall, In beeing, to be like: that is, according to our English phrase, altogether like thee: strange impudencie, and voide of very reason it selfe, to make things compared as like, any further to argue then their qualities: but wickednes in the bosome of fooles is restles: for he riseth one de­gree higher, In immortality of beeing. and brings in an eternitie of beeing altogether like God: for the verbe is in the future tense, and signifieth thus much, not onely in beeing to be, but also in beeing shall be: therefore wicked men promise vnto themselues an eternall fellowship with God.

Let vs therefore consider what things are here compared: Wicked mens innention is [...] of comparisons and that with the best. 2. in what qualitie they are compared. 3. what truths or falshoods they make. 4. what be the discourses of wicked mens hearts: for all these are contained in this thought of a wicked man. For the first, the things compared, Tearmes: sinne, silence, God, man. are God and his silence; a wicked man and his thoughts: the proportion stands thus; as wicked mens thoughts are, so shall Gods silence be, and consequently as wicked men are, Qualitie from condition to substance, and so to eternitie. so shall God himselfe be. The qualitie wherein they are compared, is threefold: 1. of condition, God must be like minded vnto them: 2. of substance and beeing, for they frame Gods Image according to their owne image: 3. for the qualitie of time, God must be an e­uerlasting Patron, and fauourer of all their causes.

For the third, what truths shall we expect out of this strange inuention of wicked men? surely none that will agree with the nature of Truth: for they haue abused the truth, and God himselfe, who is the author of truth: therefore three horrible falshoods are contained in these words. First, The falshoods of wicked men: Gods thoughts as mans. that Gods thoughts are as mans thoughts, and Gods waies as mans waies, directly against the truth of God: Isa. 55.8, 9. For my thoughts are not your thoughts, neither are your waies my waies, saith the Lord: for as the heauens are higher then the earth, so are my waies higher then your waies, and my thoughts aboue your thoughts.

The second falshood that God is as man, 2. He makes God no better the a himselfe. against that place, God is not as man that he should lie, neither as the sonne of man that he should be deceiued: therefore may he well expostulate the matter with these hypocrites (worse then idolaters, for they make themselues the Idol, therefore deny all gods) as he doth with his people, Isa. 40.18. To whome will ye liken me, or what similitude will ye set vp vnto me? (or rather set vp your selues cheeke by joule with me) know ye nothing? haue ye not heard it? hath it not beene told you from the beginning? haue ye not vnder­stood it by the foundation of the earth? how that I the Lord sit vpon the circle of the earth, and the inhabitants are as grassehoppers: how I stretch out the heauens as a curtaine, and spread them as a tent to dwell in? O hypocrites, are you better then Princes, and Iud­ges of the world? see, I pray you, how I bring Princes to no­thing, and make the Iudges of the earth as vanitie; as though they were not planted, as though they were not sowne, as though their stocke tooke no roote in the earth: for I did but blow vpon them, and they withered, and the whirlewind hath taken them away as stubble: therefore I counsell you lift vp your eyes on high, and behold who hath created all things, and bringeth out their armies by number, and calleth them all by their names: by the greatnes of my power and mightie strength nothing faileth: Why saiest thou then (O wicked man,) and speakest (O hypocrite) the Lord is as man, and the mightie God of heauen, as the silly worme that crawleth vpon the earth?

Thirdly, 3. God shall dwell with him for euer. that their estate shall be as vnchangeable as God himselfe, for they say God shall be with them for euer: wher­fore let them heare the word of the Lord that say thus in their hearts, Wee haue made a Couenant with death, and with hell are we at agreement, though a scourge runne ouer, and passe thorough, it shall not come at vs; for we haue made falshood our refuge, and vnder vanitie are we hidde: therefore thus saith the Lord, Iudg­ment will I lay to the rule, and righteousnesse to the ballance, and the haile shall sweep away thy vaine confidence, and the waters shall ouerflow thy secret place, and your couenant with death shal be disanulled, and your agreement with hell shall not stand, [Page 45]when a scourge shall runne ouer and passe through, then shal ye be trode downe by it: thus will I make your bed straight, that it cannot suffice for your rest in my wrath: and your coue­rings so narrowe, that you cannot wrap your selues from my rods. Go too then, O hypocrite, thou saidest, I shall be a La­dy for euer, like the Lord of heauen, whose dayes haue no ende; I am,Re [...] 18.7and none else, I shall not sit as a widow, neither shall knowe the losse of children: therefore heare thou that art giuen to pleasures, & dwellest carelesse, that doest not set thy mind to righteousnes, neither doest remember the latter end of thy sinne, how that these two things shal come to the suddenly, the losse of children, and widowhood; they shall come vpon thee in their perfection: for thou hast trusted in wickednesse, and hast said, none seeth me [...]: thy wisedome and thy knowledge haue caused thee to rebell; therefore shall euill come vpon thee, and thou shalt not knowe the morning thereof; destruction shall fall vpon thee, which thou shalt not be able to put away: And this shall bee the ende of all them that falsifie the truth of God.

The fourth thing, is the discourse of wicked men, Wicken mens discourses. that riseth out of these apparant truths: First, I sinne, and God is silent; therefore he either seeth not, or if he see, yet hee regards not my sinne; or if he regard my sinne, yet his silence makes mee trust that he consents with me; or if he doe not consent, Quitacet con­sentire videtur; yet he will spare mee for a time; or howsoeuer, I will hold mine own conclusions, whatsoeuer the Lord shall doe vnto me.

IIII. Part. Of Gods reproofe, and order in sinne.

Reprooue] This word signifieth foure things: First, to argue or reason vpon any matter: secondly, by reasoning to prooue or disprooue any cause: thirdly, by proouing or disproouing, to absolue or condemne any person: fourthly, after condemnation to punish or execute: This fourth signification is specially meant in this place; for he had his conuiction before, therefore to re­prooue in this place is as much as to plague; for the reason fol­lowing makes it plaine, Oh consider this, least I teare you in pee­ces: shewing plainly what his reproofe was, nothing but ven­geance.

Set] This word presupposeth things out of place: secondly, the placing of them againe in their rankes and orders, shewing vs the nature of sinne. First, that sinne is gotten out of his own place; for neuer a creature of God by his creatiō did acknow­ledge him, and God himselfe did alwaies abhorre him: there­fore before the fal of men and angels, Gods er [...]ation a deadly [...]ue­mie to sinne. sinne was like vnto that which we call in nature vacuum, which is so abhorred of na­ture, that the verie fire will descend, and the verie water as­cend, before they wil yeeld him the least corner in the world: so sinne, by Gods creation was wholly excluded, and God giueth his testimonie, that euery thing that hee made was good, and very good: therefore that sinne should obtaine that in na­ture, as to get him a place in the best of Gods creatures, was neuer the placing of the Lord; therefore the Lord cannot bee said to set sinne in this manner. The way of Gods placing Cane. The second setting is here vn­derstood, to wit, bringing that into his proper place, which hitherto hath beene out of his place: and is done two manner of wayes; First, by bringing it vnto himselfe, and the rule of his wisedome; and so sin is set in the decree of God, and orde­red by his wisdome: for that of the Philosopher is true, Veri­tas iudex sui & obliqui; but what need we the testimonie of the Philosopher, seeing that we haue the Apostle Paul, Rom. 7.7. I knewe not sinne but by the lawe, and without the law sinne is dead: now the rule is alwaies before the breach of the rule, & ther­fore must needs determine of euerie fault. Secondly, sinne is set in order, when it is brought vnto man by making him feele what his sinne was by the punishment of it.

Order] Includeth three things, Confusion, di­ [...]ontion, i [...]u­ [...]ination. first confusion: secondly, comely disposition: thirdly, plaine reuelation: as in the creation of the world, Gods order is set forth vnto vs in the confusion of the first matter, wherein all things were buried, as in a dark dungeon. Secondly, how the Lord proceeded to bring out of this, the heauens in their ranke, with all the host thereof, the firmament in his place, the water and all therein in his place, the earth and all thereupon in their place: and thus was the worke of the Lord comely and full of beautie. Thirdly, the Lord brought foorth a light, to separate from the darke­nes, [Page 47]and so was there a plaine reuelation of his workes: so in this place, here is sinne, a greater confusion in m [...]n, then euer was in that first chaos. Secondly, as the Lord brought all things out of that into their place; so will he bring all the sins of man vnto a comely order: so that plainly in the third place euery man shall see what he hath done to the dishonour of his creator. This order is threefold, according to a threefold booke: the first is the booke of decrees; 3. Bookes, Gods dec [...]es, Law, Cons [...] ­ence. the second is the book of Gods law, the third the books of conscience: and these three bookes doe most plainely order sinne. The first booke being secret, ordereth sinne secretly, yet most iustly, because most wisely: for if the wisedome of God should not be seene in sin, then should not God haue his glorie out of sinne; therfore to answer all obiections that may arise out of this ordring of sin, & the prouing of the truth of this point; I will in a few words take in hand the clearing of these two things; first the remoo­uall of that which may obscure the truth: secondly, I will bring reasons for the confirming of this difficultie. Answer.

The first obiection may be out of the words of the Psalme, I will set them in order before thee: therefore the order that is ta­ken for sinne, is after that sinne is committed. For first God saith, These things hast thou done: 2. these things will I order: 3. before thee: all which plainely prooue, that this order follow­eth sinne.

Answer. To which I answer, that in this place we are to vnderstand, that the third booke, which is the booke of the conscience, is here to be vnderstood; not excluding the former as though they were not, but onely shewing that the bookes of consci­ence for the condemnation of a wicked man are sufficient, and the onely cause of the execution of Gods plagues vpon him: as appeareth plainly, Reuel. 20.12. And the bookes were o­pened, and another booke was opened, which is the booke of life: and the dead were iudged of those things which were written in the bookes according to their works. Here is mention of two bookes, the booke of Gods decree, and the booke of the Conscience; Why the Lord tearmes the booke of con­science bookes. called bookes, because of the manifold bills and inditments that are written in the leanes of the conscience, which are suffici­ent [Page 48]for the iudgement of the wicked: therefore as often as we heare of Gods executions in punishing, we heare nothing of the booke of his decree, because to what purpose should God bring in his decree to conuince a wicked man, when his con­science giueth in euidence sufficient against him: it might ra­ther cause cauill, then true conuiction. But in the execution of his mercie, we heare of the booke of life, because therein li­eth a principall cause of our saluation. Therefore I take it in this place, Death only frō finne; and ther­fore hath no [...]gher cause, & further then the cause, no inqui­ [...]e. that the Lord speaking of bookes and of a booke, would haue vs take notice that for iudgement we neede to looke no further then the bookes of conscience: therefore I take it that the Scripture neuer speaketh of a booke of death. Againe, when we looke vpon our saluation, we must eye the booke of life, that so we may ascribe all the praise of our sal­uation vnto the Lord. So in this place the Lord is about his execution vpon the wicked, God in himself workes out of all time in the are [...]ure in due time. therefore he pulls not out the booke of his decree, but appeales vnto their owne consciences: so that order which was before the Lord from all eternity, is now before the eyes of the hypocrite. For the Lord saies not, before me, but before thee: for the Lord neuer begins his work in him­selfe, therefore in himselfe he did this from all eternitie; but now he will manifest his ordering of sinne, which he alwaies doth by the booke of his law: but because this was cast at his backe, and set at his heeles, which ought to haue lien at his heart, the Lord will open the third booke, which shall pricke him to the quicke, and make him most fearefully to looke a­bout him.

Obiect 2 The second obiection is drawne from his attributes, Attributes sim­gle, conditionalsome of them not following the nature of the creature; as omnipo­tencie, power, goodnes, immensitie, eternitie, and the like: but o­thers haue no worke in the creature, vntill the creature haue had his worke; as no mercie can be wrought vpon the crea­ture, vntill his miserie be presupposed; and no iustice executed vpon the creature, vntill he haue bin sinnefull. For mercie can­not be where there is no miserie; neither iustice where there is no sinne: for that ius dominij, is an abuse of Gods wisdome, for there is no rule for it: and for the Lord to doe any thing in [Page 49]punishing as dominus, and not as iudex, is to make him vniust. Indeede by the law of creation, as he made man of nothing, so may he annihilate him, and bring him againe to nothing; but to let him liue, and punish him standing in his innocencie, is to doe against the law of his iustice.

Sol. The answer to this point, it this in briefe: The distinction is not good; for Gods attributes in himselfe are equally absolute, eternall, infinite; but beeing manifested in his creatures, be­come conditionall, and to haue respect vnto the creatures: ther­fore creation makes manifestation of power, goodnes, wisdome, eternitie, and the like, as wel as mans fall of mercie and iustice: therefore mercie and iustice were equally first in God with the rest: for God was in himselfe both iust and mercifull, be­fore man was either sinnefull or miserable: for the execution of iustice or mercie I confesse to be in regard of sinne and mi­serie, but there is one reason of the execution, another of the decree; the iust cause of the one is his will, the iust cause of the other is mans sinne.

Gods decree must haue a subiect, Obiect 3 The subiect of Gods decree. therefore either beeing or no beeing; no beeing can vndergoe no decree, for it can haue no end, and therefore it must be a beeing; therefore either the first beeing, or that beeing which is from the first beeing: not the first beeing, for he can haue no end nor beginning, and there­fore no decree can passe of him: so that onely remaines the o­ther beeing which is from God, therefore created: therefore man created is required for a subiect of Gods decree: now the ende of creation, can not be reprobation; for the ende of creation, is mans happines with his Creator: therefore a second estate of man must be considered, and that is the fall of man, in which estate a iust ground is giuen of Reiection and E­lection.

The answer. It is graunted, that Man is the Subiect; Sol. The subiect and his manner of consideration. yet we distinguish of man, and answer that in euery subiect two things are required; res considerata, & modus considerandi: the thing considered is alwaies one, but the manner of conside­ring maketh diuers speciall subiects in this one subiect. As for example; being frō God is the subiect of all Gods reuealed wis­dome, [Page 50]yet this one subiect hath diuers manner of considerati­ons, according to diuers acts and operations that lie in him. As for example; Reason is a particular act, and therefore be­commeth a particular subiect of Gods wisedome, to wit, the Art of Logicke: so the will, a particular worke in Gods crea­tures, becomes the subiect of Diuinitie: so speach, a particular worke, becomes the subiect of Rhetoricke and Grammar. Now that generall Subiect, is before all these particular subiects, and the foundation of all the rest; and in them the thing con­sidered as common to them all: but the manner of considering it, is proper and speciall to euery one. So man is the thing considered in Gods decree, therefore the most generall, go­ing before all particular considerations of creation, fall, re­demption, saluation, damnation: for all these are but particular considerations of man, therefore keepe their order appointed of the Lord for the obtaining of his owne ende, which is the glorifying of himselfe in his Iustice and Mercie: therefore as man is the Subiect of Gods decree, so creation, the fall, re­demption, saluation, and damnation, are but the meanes for the accomplishment of his will. Againe, euery one of these particular actions, haue their speciall ends, not opposing, but concurring to the generall ende of the whole subiect; so that the ende of creation is happines with the Creator, and no mi­serie at all; but this is the speciall end, and therefore no oppo­site of the generall. Againe, the speciall ende of mans fall, is miserie of bodie and soule in the first and second death; yet no opposite of glorifying God in the demonstration of his mer­cie. Thirdly, the speciall end of mans Redemption, is saluati­on to all that are in Christ, and damnation to all that are out of Christ: therefore all these ends beeing speciall, must needes ayme at the generall: for so goes the Rule of all true reason, that subordinata non opponuntur: 2. that fines intermedij sunt pro subordinatione finium ad vltimum finem. And this shall suffice for the opposition: now I come to the confirmation.

Arguments proouing the decree of sinne: first drawne from ends.The first Argument: That which hath any ende, is decreed; but sinne hath an ende; therefore is decreed. The first propo­sition is prooued from the true distinction of ends, laid downe [Page 51]by the Philosopher in the first booke of his Ethicks, and the first Chapter; where the Philosopher disputes most excellent­ly for the subordination of arts, and so consequently of beeings, by an argument drawne from the distinction of ends; to wit, that all ends are either the last ende, or ends tending vnto the last: now the last end, giues goodnes and amabilitie to all other ends, and doth virtually containe them all in himselfe, therfore must they needes be appointed for him. This ground is a most enident proofe that sinne is decreed: for the end of sinne must either be the last ende, or tending to the last ende: now it can­not be the last end, for that alone is chalenged of the first being: therefore an end tending vnto this last end. And who dare de­nie, but that all endes vnto the last ende are decreed: for they make for the manifestation of his glorie. Obiect. Sinne is euill, and ther­fore hath no ende, seeing ends & good­nes are the same. But it will be obie­cted, sinne is euill, and therefore hath no ende: for finis and bo­num conuertuntur. Vnto this I answer, that sinne is not in it selfe, but by accident good, and seruing for Gods glorie: but the Lord which can bring light ort of darknes, good out of euill, is able to dispose of the euill of sinne by accident, and of the goodnesse (which is his owne worke) by it selfe, to make for his glorie. True it is, that God in his worke goes no further then the good of the euill, and that he decrees the other, is said very improperly; for euill in his abstract nature, is neither beeing, nor the cause of any beeing; and therefore no good in the true approbation of goodnes: beeing not good, it hath no ende, and therefore is referred to Gods decree, as it is said to belong to a beeing, and the goodnes of a beeing, and this is accidentall, therefore accidentally decreed; Sinne acciden­tally decreed, yet impossible to be vnde­creed. but yet it can­not be vndecreed; because the thing in him decreed, could not haue beene without him, for that good that comes out of sin, could not haue beene, except sinne had been; and sinne could not haue beene, except goodnesse had beene: and therefore beeing in Gods created goodnes and also God bringing from him, his owne goodnesse to his owne glorie, he cannot escape Gods decree, because both the other are of necessitie (all men confessing) vnder Gods decree directly. And therefore if God would haue sinne to be in his good creatures, and also good­nesse [Page 52]from sinne in them, then must sinne stand to Gods deter­mination, because the other two cannot but presuppose sinne because a goodnesse from him. Now that God is no au­thor of sinne in all this, it is plaine, because the two former haue God for their author, & bring in the other as a hang-by, and vnwelcome guest, yet such a one as they could not throw off at their pleasure. Diseaseslie in nature, and sometimes do good to nature, yet nature will neuer acknowledge the kindnesse, because he knew the intent was his subuersion. Iason had an impostume in his bodie, An euill thing may doe good by accident. the enemie thrusts his sword into it, & heales him of his impostume, which the Physitians could ne­uer accomplish; but no thank to Iasons enemie which sought his life: and therefore if sinne doe any good either for God, or to man, it is no thankes to sinne, seeing that sinne would dishonour God, and destroy man. Againe, one may appoint the iourney lawfully, but an other may walke it vnlawfully: God appoints euery man his race, but he himselfe runs it: the horse carries a man to his iourneyes end, and knowes not that he doth so much for mans good; yet man knowes it well e­nough, and guides him all the way; yet for all this the horse vndergoes the trauell, and would be feeding by the way, and if he eate his owne poison, or lame himselfe by a fall, it is the horses fault; yet must he to his ende, if the man haue power to effect it: so the Lord hath laid vpon man his decree, he carri­eth it with him all the dayes of his life, he knowes not to what ende, yet the Lord knowes it well enough, and doth alwaies dispose of him, vntill he come at his iourneys ende: Now in his way man feeds on the poyson of sinne, fals and stumbles in his way, yet the Lord will haue him go on, for he is able to doe it; and he shall neuer rest, vntill he haue accomplished the wil of the almightie. And therefore if this be iust in men, in the rule and dominion ouer their beasts, shall it not bee as iust in the Lord? I am sure that the Lord hath as much authority ouer vs, as we haue ouer our beasts: therfore let vs not be too bold in disputing with our creator, but giue him the praise & glo­rie of all ends.

Argum. 2 Whatsoeuer is ordered, that is decreeed, but sinne is orde­red, [Page 53]therefore decreed. That sinne is ordered, my text is plaine for it. But you will answer, that sinne is ordered in the bookes of conscience, and not in the booke of Gods decree. This is but a shift: for graunt the last booke, and you shall graunt both the former, which I prooue thus: If no bookes of con­science, without the booke of the law; and no booke of the lawe, without the booke of Gods decree; then the third beeing graunted, the two former are concluded. For if wee would make these three bookes one complete booke, Three bookes one compleat booke. wee must of necessitie diuide them in this order and method: the first part is Gods decree, the second is Gods reuealed law, and the third is the testimonie of the conscience. Now method tells me plainely, that the first may be without the second, for Gods se­cret will may be without his reuealed will; but his reuealed can not be without his secret will. And againe, the law may be without this booke of conscience, but this booke of consci­ence can not be without the law; for no accusation or excu­sation but by the law of God. Therefore graunt the third, and you graunt the two former by ineuitable consequence. Now this third booke can not be denied, because my text prooues it; and no man of reason contradicts it.

Againe, euery schoole-boy can tell me that the breaking of Priscians head, must be healed by Priscian himselfe; the wri­ting or speaking of false latine either against the first or se­cond part of Grammar, The rule before the fault. must be ordered by the rule of Gram­mar it self: now the rule was before the false latin, therfore de­termines what false latine was, long before the schoole boy practised it. So the Law of God tells me what sinne is when I haue committed it, but it determined what sinne was, and to what end, long before either I, or my father Adam committed it: therfore the determination was not to follow after, though indeede the conuiction followed after the commission. Therfore orthodoxall is the distinction of Gods decree, and the execution of his decree: of Gods determination, and the accomplishment thereof: of Gods definitiue sentence, and the manifestation of it: of his reprobation of a man, and the conuiction of a sinner: all the former I may tearme the premisses, and the latter Gods con­clusion [Page 54]in the premisses. Againe, there is the first proposition, which is Gods truth and sole wisdome; the second (which we call the minor) is the speciall application of it vnto man in his good time. Gen. 15. Israel must serue 400. yeares; but Exod. 12. 400 are compleat; therefore must Israel out of Egypt that very selfe same day. There is a day in which God will iudge the world; Atheists may denie it, 2. Pet. 3. but when the de­cree shall be assumed, now is the day, I dare boldly conclude, that those persons shall perish. So in like manner all men are decreed of the Lord to manifest his iustice and mercie, in all that either God himselfe doth, or man can doe: but I am one of these all, and therefore must I manifest either his iustice or mercie: if that, then either I must be saued, or damned: but a­las, that is a harsh conclusion both in regard of God, and in regard of my selfe: well consider, that it is one thing to deter­mine of thy sinne, and another thing to punish thee: assure thy selfe that this is good reason, that euery law of God must determine before thou doe any thing, els were the rule no wisdome of God; but also take this with thee, that thou shalt neuer take any hurt by the law, vntill thou thy selfe haue done some hurt vnto it: the Law will not sting, vntill thou haue stung thy selfe, and then take heede of poison vnto death. And therefore seeing Gods wisdome runnes along in this order to determine all matters, not casually, but certenly, long before they come to passe; we should yeild it, and not denie it, because of the execution which followes after, which hath other iust causes then Gods decree, but none to exclude it.

Argum. 3 God is Alpha and Omega, the first and the last, the beginning and the ende, therefore nothing before him, neither any thing after him: therfore he closeth all things in these two tearmes: therefore euery thing must haue something to doe with this first and last, as from him, and to him: therefore must they be decreed, els should they not be from him, and to him. Hence sinne comming within the limits of this circle, that incloseth all things, must needes some way come from God, and be for God, and therefore decreed. How sinne may be from God, and to God, is hard to explaine; yet in my poore iudgement, vn­der [Page 55]the correction of my betters, I iudge this the most true and safest, that the good the Lord will haue out of euil, is from God, and to God; all the rest that remaines, is nothing at all for Gods purpose, and therefore he hath no hand in it; he will haue the gold by his owne fining, but the drosse he will leaue to the first inuentors, that digged vnto themselues such kinde of pits, that would hold no water for the Lord of hosts, but such as he drew out by his prerogatiue royall, ouer all his crea­tures and their actions. Therefore thus is sinne decreed, and the Lord had his hand in it. For the other consideration of sinne as sinne, it is a by-respect in it selfe, nothing tending to Gods purpose; but onely as the Lord drew his owne goodnes out of him. And this makes vs speake so of sinne, that he is de­creed, meaning the goodnesse out of sinne, which the Lord hath appointed for himselfe.

II. Part in the ordering of sinne, concerning his entrance and progresse.

This point would a little more be insisted vpon, for the slanders that Bellarmine hath laid vpon Calvin, Luther, Mar­tyr, and sundrie other of the greatest Diuines of the Reformed Churches, making them to defend, That God by reason of his decree, is made the cause of sinne. Of this sinnefull, wicked, and lying report, we are sure God is not the author, but the deuill. For the clearing of this point, two things offer them­selues to our consideration: the first, entrance of sinne; Entrance, pr [...] ­gresse, cause [...] of sinnes en­trance princi­pall, instrumen­tall, accidentall. and se­condly his progresse. For his first entrance, sinne had two cau­ses; one blameable, the other holy and good. The blameable cause, is either principall, or instrumentall: principall the deuill and man. The deuills beeing Apostates and rebells, through their pride against God, and malice against man, became lyars and murtherers of man, by bringing him into his fall: man by his free receiuing of the tentation, and hearkning thereunto, contrary to the commandement of God, when he might haue resisted the same.

The instrumentall causes, were the serpent, and the woman: [Page 56]the serpent abused by the deuill, was vsed as an instrument of seducing Evah; the woman deceiued by the deuill and the serpent, became an instrument to deceiue man.

The vnblameable cause was God and his lawe; for as his law did it, so he himselfe did it: and if there had been no law, there had been no transgression: yet the law of it selfe, sauoured no­thing but life vnto life, which thorough mans default, became the sauour of death vnto death. But how could this bee, seeing mans will was created good? How mans will beeing good, could produce euill. I answer; First, it was created mutably good: secondly, though there was no imperfection for kind of beeing, yet his beeing was defectiue and imperfect, in regard of absolute beeing; therefore man compared to God was defectiue, and imperfect, and so might come short of his created perfection, and fall away from that wherein he was created: Hence man might fall, but how should this power come into act? here diuines lay downe a substraction of grace, which they affirme to bee double: first of that without which man could not but fall, and without which he could not con­tinue in his integritie; if God had denied man this grace, it could not bee imagined but that God should haue beene the author of sinne: [...]. this was debitum naturae, due to his nature, & this God gaue him, and would haue continued, with the sup­ply of actual grace to haue liued for euer, if he had once pleased God. A second substraction, or rather withholding of grace, was that without which God saw hee would not continue, though both in dutie he ought, [...] posse si ve [...] ­ [...]t. sed non veile [...].and in respect of abilitie, he might if he would; God gaue him not a would to his might, yet a might if he would: neither was God bound vnto this by law of crea­tion: for it was expedient, giuing him freedome of will to trie him how he would exercise it, yet most certain hee would a­buse it: no man denies, but that God might haue giuen grace to Adam, in such degree, measure, and kind, as might haue preserued him from all possibilitie of falling, and haue holden him inseparably to himselfe for euer: which while he denied, he gaue way vnto the fall of man.

Thus then we conceiue of the entrance of sinne. First, God purposed eternally to make man a rationall and intellectuall [Page 57]creature, indued with knowledge of all things, Vnderstanding. and facultie and power to make choice of what he would. Secondly, man could not be thus made, and be naturally free, Election. from possibilitie and danger of making an euill choice, disposing himselfe a­misse, and offending against the lawes of his righteous Crea­tor. Thirdly, Meanes. God wanted not gratious meanes whereby to hold him inseparably to himselfe, and to preserue him infallib­ly from falling away, though he were not, nor could be, Fall contingent natu­rally free from possibilitie of falling. Fourthly, God knew man beeing so left, would sin [...]efully depart from him, not ne­cessarily, but contingently, yet most certenly, not by any con­straint, but by his owne created free will. Fiftly, God saw this to be the best for the manifestation of his glorie, and of that good, which otherwise the world could neuer haue knowne. Sixtly, God seeing man this way to determine his will, Mans [...] determi­nation. made the determination thereof, a iust way for his owne glorie. God decreed mans fall, and he also decreed that he himselfe would not be the cause, but that man himselfe should onely cause his own ruine. Thus then God did absolutely decree, but not absolutely determine mans wil, for that was left vnto man himselfe; Determination no impulsion. yet the determination of that determination was absolute, and that without impulsion, or coaction of mans will: for determination is alwaies of things vnto their ends; therefore is called absolute in regard of the end: but coaction is onely of an efficient, which is not necessarie for an absolute ende. All Gods ends are absolute and necessarie, yet the meanes, that God vseth are of all kinds, contingent, necessarie, dependent, independent. Suppose God had decreed to haue giuen man actuall grace, as alreadie the angels haue it in heauen, had it therefore been necessarie, that man could not haue fal­len? or that God should haue constrained his wil to haue im­braced this grace? no assuredly; therefore on the contratie God decreed not to giue man this actuall grace of standing, is therefore his auersion necessarie and constrained? no, but God by this meanes gaue way vnto the sinne of auersion, and permissiuely, yet willingly did suffer it for to enter, (for other­wise it could not haue entred) and by a positiue decree resolued, [Page 58]that auerting himselfe from the fountaine of all goodnesse, and the rule of all righteousnesse, he should runne into innumera­ble dangerous euills, and grieuous sinnes, both of commission and omission.

Omission is alwaies the first sinne; Omission a pri­uation. for a man falleth first from the loue of God, before he can loue or desire any other thing: now this sin beeing a neglect, hath no positiue cause, it selfe being a priuatiō; neither need we seek any higher spring of it, Non [...]. then the will of such a creature as is defectiue; and there­fore doth not alwaies necessarily attend to the rule, it should conforme it selfe vnto: and thus of the first sinne, we can find no cause in God, because hee is no wayes defectiue. The se­cond sinne is commission, which is a positiue act, and therefore hath a positiue cause: now God that neuer ceaseth to doe his worke of moouing, but alwaies carrieth forward all things with restlesse motions, cannot but cause the verie substance of a sinne of commission: [...] of the Sch [...]olman. neither here am I of the opinion of the School-men, that defend the very deformitie of this sinne, to be nothing but the act and very substance of it: for an act is a generall tearme, and hath speciall limitations added vnto it; therefore it is said to be well done, when it keeps his rule; euill, when it misseth his rule: now the Lord in no action go­eth against the rule of his wisdome, therefore he can work no deformed act, only man that is defectiue may goe against the rule, and so causeth the deformitie. A cunning artificer makes a clocke, but he suffers his apprentice to helpe to ioyne it toge­ther, the deformitie of the motion is none of the artificers, but onely from the vnskilfull apprentice; yet will the skilfull arti­ficer haue his praise in correcting of that aberration, and turne the motion to his owne ende. The causes then why sinne en­tred as efficient, are properly the deuill and man; as determined to an ende, properly Gods; who might well so determine of man, seeing he created him mutable.

But to come more neerly, How Gods lawe works sinne. we may expresse this most fami­liarly in a comparison taken from an earthen pitcher, dashed by the hand of a man against a stone wall; that the wall break­eth it, that is no fault of the walls, but rather the cōmendati­on [Page 59]of it, working according to his owne nature; but the fault is in the partie that dashed it against the wall: so man be­ing dashed by the deuill, and himselfe, and the serpent, and the woman vpon the law of God, (too hard to bee ouerwrastled of man) was broken in peices: yet the lawe was without all fault; onely the fault was in the deuill, Adam, and the woman: the law therefore a most iust, and holy cause of mans fall: as the law caused mans sinne, so I dare boldly say that God can­sed it, yet most holily and iustly. Hence it followeth most plainely, that God was no bare permitting cause, or a forsaking cause; but a working cause, euen in the fall of man: now as God did it, so he was able to doe it, and so to decree it to his owne glorie, according as it seemed best vnto his own wis­dome; and so might it be willed as absolutely good and iust, and therefore no sinne. God made them the beginners of their owne actions, beeing indued with free will; by well doing they might deserue both praise and prize; and by ill doing might deserue both dispraise and punishment. But you will ob­iect, then God might both will it, and not will it. Very true, as God willed it, it had respect of good, and was iust, and therefore to be willed; but as they willed it, it was euill, and so God hated it, and his law forbad it. The sonne may desire the death of his father, and so may God too; but in so doing the sonne sinnes against God, yet God is free from sinne: the Iudge desires that a malefactor should die, so doth the hang­man, yet may be the hang-man is guilty of murther, when the Iudge is a true executioner of iustice.

Obserue then for the entrance of sinne these positions: Positions for sinnes entrance First that to sinne, is directly beside the scope, intent, and purpose of the law; and therefore if the law cause sinne, it is by accci­dent; as to the law, so to Gods wil, which can neither intend, purpose, or will any impietie; and therefore sinne is accidental and externall in regard of God: now an accidentall principle, is either in regard of necessitie or fortune: How a cause by accident may be giuen vnto God. now for necessitie to sinne, that cannot be giuen vnto God, for he can suffer of no causing principle; and fortune is too strange a tearme to stand with Gods prouidence, where then is this externall principle? [Page 60]I answer, if wee soberly conceiue of the nature of a cause by fortune, we shal not much swarue, if we say sinne was chance in regard of Gods will: for chance and fortune accor­ding to true reason, is nothing but the accident or euent of a­ny thing beside his end and scope: now only good is the end and scope of Gods will, and therfore sinne which is not good is beside Gods scope and ende; therefore it is accidentall in Gods scope and end. But you wil say, then God was ignorant of mans sinne: I answer, no; because sinne is not onely acci­dentall to a good ende, but also an aberration from the true rule of wisdome, and must stand to the iudgement and sentence thereof; which cannot be done except wisedome take notice of it, and most truely God vnderstands the aberation: & from hence it followeth, that he cōceiued 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 [Page 61]he labours to pull his ne [...]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 [Page 62]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 [...]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 [Page 63]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 or disho­nour.

Seuenthly contraries, 7. Position. though they can neuer agree to the same thing, according to the same part, or in the same respect, or in one and the selfe same time: yet they must both of them be about the same thing, or els the opposition ceaseth. If I should say, a man is blind and not blind, it were no contradi­ction, if I vnderstand his blindnesse of two diuers subiects, to wit, he is not blind in his body, but blind in his soule; therfore the law and mans sinne, Gods wil and mans wil, are not opposed, except we conceiue it to be about one & the selfe same thing: therefore though sin be against Gods decree, wil, and law, yet may both sinne, mans wil, Gods decree, will, and law, all be a­bout one thing, and that is Gods glorie: and so for Gods glo­ry, sinne may be decreed, willed, and approoued by the lawe, yet for all this haue no agreement at all with sinne: and thus much for the entrance of sinne.

The progresse of sinne, is to be considered in the effects, Sinnes pro­gresse. and consequents of the first sinne; for out of that did spring the whole miserie of man. The effects are three blame, or guilt, or punishment: blame is the next effect of the fault committed; guilt is the tying of vs to vndergoe punishment; punishment is the iust anger of God vpon Adam and all his posteritie.

The subiect of this punishment, is the deuill, his instru­ments, and man: to passe by the two former, and come to man. His punishment is either sinne or death: sinne originall and a­ctuall [Page 64]originall, the exorbitation of the whole man, both in­ward and outward; inward in himselfe, outward in the go­uernment of the creatures: actuall, the iarring of man vpon outward obiects, by reason of naturall, or originall exorbita­tion; euery thing he meetes withall either in thought, word, or deede, is either a sinne of commission, or omission: death is the depriuation and losse of life, and thereby subiection vnto miserie.

The progresse beeing cleare, let vs see how God workes in it. For the blame, God is altogether to be freed; for the guilt, that likewise is a thing that nothing concernes God; let man looke to both these. Punishment. But the third, which is punishment, bee­ing an act of his iustice, and respecting his holy law, is a thing that onely he acknowledgeth. For death, we neede make no question, but the whole controuersie is about sinne as a pu­nishment. Matter, contra­t [...]etie [...] [...]onse­ [...]. In the punishment, we may note three things: the matter, with which a man is punished; the contrarietie be­tweene the partie and the punishment; and the order of con­sequence, that where such an offence went before, such an e­uill shall follow, to make the partie offending feele the smart of it. In those punishments which be punishments onely, and not sinnes, God is the author of all these things, implied in the nature of punishment: in those which be punishments and sinnes, God is the author onely of the order of consequence, and the contrarietie betweene them, and the partie punished: not of the matter, wherewith they are afflicted and punished. As for example; pride is punished by enuie; enuie is not of God, but the contrarietie betweene it and the soule of man, which maketh it bitter and afflictiue is; and the order of con­sequence, that where pride went before, enuie must follow. The reason that iustifies this, is fetched from the rule of rea­son: all contrarietie is a wisdome of God, for it is a logicall ar­gument: and therefore if Logicke be Gods wisdome, then e­uery rule in Logicke. The other is iustified by method, which can not be without him that is the God of all order: the order of sinne is, that originall should follow the first actuall sinne, and then all actuall sinne, originall; this order is a wisdome o [...] [Page 65]God: for sinne in his owne nature is meere confusion, and his order must needs be Gods: and so God professeth that he will doe in this place, set mens sinnes in order.

Furthermore, God doth not onely punish one sinne with another, where there is such a dependance of one vpon the o­ther, that where one goeth before, the other must follow; but oftentimes, when there is no such necessarie dependance, yet he withdraweth his grace, and for the punishment of one sinne, letteth men runne into another. In this sense, there are three things attributed to God, in the punishment of wicked and godlesse men. 1. the blinding of their vnderstanding. 2. the hardening of their hearts. 3. the giuing of them vp vnto a reprohate sense: Esa. 6.10. Make the heart of this people fat, their cares heauie, and shut their eyes, &c.

These things God is said to doe three waies. 1. in denying grace, which should lighten the vnderstanding, and soften and mollifie the hearts of men. 2. permitting Sathan to worke vpon them, and no way either strengthening them against him, or weakning his force. 3. occasionally and by accident, when God doth that which is good, which yet he knoweth through the euill disposition that is in men, will increase their wickednes, and make it greater then it was before. Efficienter [...] ef­fecta, moraliter vt iudi [...]ia, permissi­ue vt peccata, non concedendo sed non unpediendo. To this a­gree other Diuines, that say God works in the progresse of sinne, 1. positiuely, as it is a physicall act. 2. morally, as he makes it a iust punishment of sinne. 3. permissiuely, as it is a sinne, not by giuing his consent vnto the doing, but in not hindering of them from the execution.

Lastly, for both entrance and progresse, a double action is giuen vnto God: 1. limitation, 2. direction. For the first, that God setteth bounds to wicked men in their wickednes, not onely in respect of the effect and euent, but also in the very inward purpose, affections, and designes, and at his pleasure stoppeth them when he will, is a thing denied of none that confesse a God. Iob. 1.12. The deuill was limited how farre he should proceede in afflicting Iob: neither Matth. 8.31. could he enter so much as into a heard of swine, without leaue obtained of Christ: the proudest sea must stay her waues, where Gods laies [Page 66]his command.

Secondly, for direction that is most necessarie, he puts no sinne into men, yet he directs it for the kind, that it should be rather this sinne then another, rather against these persons then others, and the time when it shall breake forth, and for what end and purpose it shall be committed. For often men are wicked in that sort, which had rather shew it in another kind; it breakes forth at such a time, when they would faine haue kept it close; and it falls vpon such men, which they had rather should haue beene done to others, whome they more maligne, and desire to despite, if they were left to themselues. God may stoppe all waies of sinning, and open onely one, yet without all fault. As for example: suppose a man were in an high tower, and were fully determined to cast himselfe downe yet among many passages onely one is open, and at that he casts himselfe headlong; now why he fell rather this way then another, is because the rest were stopped; yet he alone is guil­tie of his owne death. [...]. Sam. 16.10. Shemei is said of Dauid, to curse, because God commanded; yet did God neither inwardly nor outward­ly fill his heart with malice: onely Dauid respects the time, that God rather suffered it at this time to breake forth, then at any other, because now Dauid was in extremitie, and fit for him to be humbled, seeing that Shemei durst not so much as open his mouth all the time of Dauids prosperitie. Iob 1.21. Iob was robbed by wicked men, yet he confesseth that God hath taken, because he directed that for his triall and patience. The Iewes crucified Christ, yet was it the determinate counseil of God, turning their wickednesse and furious malice, Acts. 2.23. to the effecting of his owne purposes.

III. Part, answering the places of Scripture that are brought to prooue God the author of sinne.

Obiect. God decreed the selling of Ioseph into Egypt: Gen. 45.8. Christ was crucified of the Iewes, according to Gods decree: Act, 2.23. and 4.28.

Ans. To decree any thing, hath a speciall consideration of [Page 67]the end: now Gods ende in both these were exceeding good; first Ioseph for a temporall deliuerance in the time of famine, Christ for a spirituall in the time of sinne: for the sinne of their actions, God did onely permit, and wrought it, as before hath bin shewed.

Obiect. 2. Prou. 16.4. Rom. 9.17.26. he that creates, and stirres vp men to sinne, must needes be the author of sinne.

Ans. God determines the end of all mens sinning, that he himselfe will be no cause, but leaues man to himselfe; yet so as he will limit, direct, and punish, whatsoeuer he shall doe a­misse.

Obiect. 3. 1. Sam. 24.1. 2. Sam. 16.10. 2. Kin. 22.20. & 11.37. & 12.15.24. 2. King. 10.30. Iob. 1.21. Esa. 10. v. 5.15. & 13.17. Ier. 51.1. Ezech. 12.13. Psal. 105.25. Matth. 6.13. where God is said to impell men to sinne, and vse them as in­struments to produce sinfull actions.

Answ. It is one thing to incline the wil, an other thing to make the will euill, and so to incline it, that it is not to sinne, but to iudgement and punishment: The Iudge inclines the executioner to put away the malefactor, but if he doe it of pri­uate malice, it is his owne sinne: Shemei sinned in his priuate malice, yet Dauid acknowledged Gods secret iudgement. There be three things in the workes of wicked men: 1. moti­on: secondly the [...], or inordination of that motion; and Gods hidden iudgement: the first & the last are Gods by dis­pensation; the second by permission; not bare and naked, but first in denyall of grace, secondly permitting Sathan to worke vpon them, thirdly by occasion of some good, permitting their euill disposition to abuse it; but to incline, perswade, or impell the will to euill before it haue any thought or inclinati­on, is a hellish blasphemie: the will beeing euill is driuen like a charet of the deuil, and runnes apace, and the Lord in iust iudgement blowes vpon it, and in their running runnes them headlong into hell fire.

Obiect. 4. Exod. 4.21. Deut. 2.30. 1. King. 12.15. Iob 12.16.24. Isa. 19.14. and 63.17. Ier. 20.7. Ioh. 12.39. Rom. 1.24.26.28. Rom. 9.18. 2. Thess. 2.11. God is said to harden the [Page 68]heart, and blind the eyes.

Ans. God doth this by substraction and deniall of that grace, which should lighten the vnderstanding, and soften and mollifie the hearts of men: this substraction is to be vn­derstood of that grace which God might iustly hold from man: secondly, men beeing hardned in their sinnes, and blin­ded in their minds, doe still in crease their hardnes by fighting against God and his law, as you haue heard before.

Obiect. 5. 2. Sam. 12.11. Luk. 2.34. Rom. 9.33. Esa. 8.14. Ese. 18.16. & 45.7. Amos 3.6. God in all these places is said to doe euill.

Ans. Here is to bee vnderstood the euill of punishment, which is an act of Gods most pure and vnblameable iustice.

Here likewise in fewe words may we cleare Calvine and o­ther of our orthodoxall writers from Bellarmines calumniati­ons. Caluin and the rest, seeme to digest all their iudgement in these fewe positions concerning Gods simple determination of man: First, what he meant to bestowe vpon him, to wit, so much perfection that both in dutie hee ought, and in respect of ability he might if he would haue continued in his integri­tie; and therefore his creation was his happinesse, and there was found no necessitie why he should fall into miserie: this is the first.

The second is, what hee meant to denie vnto him; to wit, that free confirmation of his estate, without which God saw he would not continue, but most certainely fal away from God his creator: now if God had bestowed this vpon him, then had there beene no way for eating and dying, for then would God haue kept away the deuil confirmed his wil, put that feare into his heart, whereby he should neuer haue depar­ted from him. And that this is the truth, we may see it by com­paring of our estate in innocencie, and in grace: in the estate of innocencie God made with man the couenant of workes, and so tyed man vnto himselfe by the bond of loue, Loue the bond in creation. which he left in mans nature; man brake this bond: hence came in religion, pro­perly so called, Faith in re­demption. a tying of man againe in a second couenant, not of workes, but of faith: now if this bond were no surer [Page 69]then the former, it should argue God of the want of wisdom: therefore God giuing man this second bond, meant to tie him more infallibly vnto himselfe: this feare beeing put into his heart, shall make him neuer depart from God. Thus then the Lord intended to denie man such a confirmed estate, as now he hath obtained in Christ.

Thirdly, that God did foreknowe most certainely, In things poss [...] ­ble, but not to be done, there is a bare presci­ence: but [...] things possible, and to be do [...] both prescie [...] and purpose. what would fall out, vpon the bestowing of such benefits onely, & the denying of others; namely, sinne and Apostasie: neither was this in their indgement a prescience, presupposing no pur­pose nor decree; for then would not God so haue bestowed, and denied, except according to that proportion he had in­tended a further end in man. For I would aske this question; Why did God bestowe so much as was sufficient to set him in state of happines, and denie him that which should haue con­firmed him in the same, except he intended a further ende by his fall? consider well the ends of man, and we must now vpon the euent, be constrained to graunt a further ende, then either Papists or Lutherans do professe. For I constantly affirme, Man hath a more generall end then that of 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: i [...] 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 [Page 70]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 [Page 71]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 [...] dec [...] that God might [...] ­nis [...] 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, Bel [...]arm [...] false expos [...] 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 [Page 72]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 p [...]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 sh [...]w [...]d his iu­s [...]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; [Page 73]but also doth praesidere ipsorum malis voluntatibus, eos (que) 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 Delph [...]cus gladius, Apollos sword, to cut asunder all Gordian knots, I will the more liberally insist vpon it, beeing so direct with my text.

The collation of M. Perkins and Arminius in this point of Gods decree.

IT was well saide of Seneca, Lib [...]de ira. V­trique pirti actio­nes dares, dares te apus, non semel audires: magis anim veritas elu­cet, quo saepius ad manum venit. that in matters of contro­uersie, each partie should haue time to trie his action, and be heard more then once; and the reason thereof as well giuen by him; because the aftner the truth commeth to hand, (to be skauned) the more the light thereof appeareth. Seeing there­fore it hath pleased the [Church] with some patience to heare, and I am afraid, to allow, the examination of M. Perkins, by Arminius the Coryphaeus of all the Lutherans, in the point of Predestination; I hope, for the loue of that worthie man, and the acutenesse of his aduersarie, shee will vouchsafe the rea­ding of this Collation, to see how the Truth is more apparant [Page 127]by their opposition. If the opposition were but like an ouer­blowne bladder, then would it burst of it selfe, and vent the winde thereof, without any further pricking: but seeing the common fame, runnes through the world, that it is so lear­nedly and absolutely done, that it may giue all men satisfacti­on, and that no man would euer be able, to make any sound replie to it: it is become as the winde in the bowels, that will not be remooued, except the hotest medicines be applied, and that by the iudgement of the best Physitians. These ru­mours may daunt a weake spirit, and make him despaire to en­counter with such a tempest, that strikes all downe before it. But seeing God is in the calme, more then in the rushing wind, and that the truth is freely to be bought of all that meane not to sell him, for the plausible opinions of the world, I am bold in the confidence of my God, and the loue of his truth, to res­cue a faithfull seruant of God out of the hands of as subtill an aduersarie, as euer set pen to such a worke. And why should I be afraid, seeing he that walks in the midst of the golden Can­dlesticks, holds euery starre in his right hand, to protect, guide, and defend them, as long as they walke with him: O therefore, thou which art the truth, teach me in thy truth, that I erre not: thou which art the way, guide me in thy way, that I wander not: and thou which art the life, quicken my soule with the life of grace, that I may speake in the chiefe mysterie of my saluation, from the true experience of thy loue shedde abroad in mine owne heart.

M. Perk. Predestination is first to be grounded out of Gods word, secondly out of true principles of reason.

I. Ar. It is true, that the word of God, and innate princi­ples are the true foundation of all this doctrine: yet because the fal hath blotted out these principles, we must alwaies haue recourse to examine them by Gods word, which is, [...], in stead of all.

Collation. This is Christianly spoken on both sides: indeed the Philosopher saies, contra negantem principia non est dispu­tandum, he that denies principles, is vnworthie to be disputed withall: yet mans principles, be they neuer so common, are [Page 128]not to be trusted without Gods word.

M. Perk. First principle: God is alwaies iust, though man be not able to comprehend it in his owne reason.

I. Ar. This notion is most true, onely caution is to be ta­ken, that we iudge not the cause by the effect: it is iust, there­fore God wills it; but from this antecedent, God wills it, therefore it is iust.

Collat. This confession, as yet makes no breach betwixt them: yet this I would adde, that seeing we onely vnderstand God [...], and not [...], à posteriore, and not à priore, his backe­parts, and not his face, that it is lawfull to conclude from the effects to the cause: as this thing is done, and except God had willed it, it could not haue bin done, and therefore there is a iust reason for it in Gods will, though we can not perceiue it: which is the minde of M. Perkins, which he would haue cor­rected.

M. P. 2. Principle: God is independent from all second causes; yet all second causes are dependent vpon him, euen when they doe vniustly.

I. A. Occasion taken from the creatures, is not to make God depend on them for his will, but absolutely to will that occasion; yet if that occasion had not bin giuen from them, God would neuer haue willed, decreed, or ordained it. The subiection of the creature to vanitie, is from him that subiected it; yet if man his cause, had not giuen this occasion, God had neuer willed this subiection. It was Gods will, that Christ should be sent, which neuer had bin willed of God, but vpon the occasion of mans fall. It is Gods will that sinne should be punished, yet mans fall gaue the occasion, without which God would neuer haue punished man. Gen. 18. Exod. 32.1. Sam. 2. The Iudge of the whole world, will doe iustly. 2. He that sinnes shall be put out of my booke. 3. God forbid, but that they that honour me, should be honoured of me; and they that contemne me, should be contemned of me. Yet in all this irrogation, or impo­sing of punishment, the Lord is absolute and independent; o­therwise the creature would leaue nothing vnassaied, to escape Gods hand.

Collat. M. Perkins meaning is, to make God independent euery wayes; and therefore by a Synechdoche, he puts second causes, for all kind of reason that can bee drawne from them. Now causation is the first, and most perfect reason that can be in things from God; therefore God is not onely indepen­dent, as his creatures worke with him; but also for all other reason that can be drawne from them. Therefore occasion gi­uen by the creature, beeing a reason, must either depend from God, or God must depend from it: if it depend from God, then Gods will was before it; but if God depend from it, then was this occasion before Gods will: and to make any thing before Gods will, is to denie his will to be absolute. For the three examples: First, it is true, that the occasion of the crea­tures subiection vnto vanitie, was mans sinne; but no occasion of Gods will, who absolutely willed as much as hee occa­sioned. For the second, mans fall was the occasion of Christs sending into the world; but not of Gods will to send his Son, which was before all occasions. For the third, mans sinne is the occasion why God will punish, but no occasion why hee should ordaine to punish. For his admonition to distinguish betweene, to ordaine, and decree, is profitable, but not ac­cording to his exposition: For, saith he, to ordaine, is to set an order in things done, and not to ordaine facienda vt fiant, things to be done, that they may bee: But he is to know, that discerno, is to see asunder, and is as generall as all reason, wher­by all Gods works are seene asunder. Of the same significati­on is [...], from whence comes dialectica, the art of rea­son; now reason is first to find out things: secondly, hauing found them out, to iudge them: which iudgement is either of truth or falshood, as in propositions; or of consequence & in­consequence, as in Syllogismes; or of order and confusion, as in method. And in this last part, to ordaine is properly mani­fested, therefore is a speciall branch of discerning: and by a Synecdoche, of the speciall, for the generall, may be put for de­creeing: yet properly to decree, is a worke of counsell, wisely discerning of euerie speciall reason, truth, consequent, or any [Page 130]other thing, that may make for his scope prefixed: then to or­daine, is the wise laying together of all these things, that all confusion and disorder may be escaped, and euery thing most sweetly brought vnto his end appointed of the Lord.

Here take notice of three kinds of knowledge disputed a­mong the Schoolemen: Knowledge possibile, actu­all, conditional. 1. possibilis intelligentia: 2. actualis: 3. conditionalis. The first is of all possible things, that neuer shall be: the secōd, of all things that are, or shal be: the third, of such things as would bee, if such and such things went before; If Caine doe well, he shall be accepted, Gen. 4. if Dauid stay in Kei­lah, the lords of the citie will deliuer him: if I continue in belee­uing, then I shall be saued; if I continue in sinne, I shall bee damned. And on this knowledge, for any thing that I can perceiue, doe the Papists and Lutherans hang all predestinati­on: and so make Gods will the consequent in decreeing, and mans will the antecedent in giuing God the occasion. The deceit is this, that from the connexion of things, they iudge of Gods will about things; which is most indirect, and a knowledge that agrees not to God, but at the second hand. It is true, that the first knowledge, beeing iudged according to logicall inuention, is of things possible: for arguments or reasons afore they come to bee disposed, are onely in potentia ad arguendum, haue an affection to argue: and so many things that might be, haue this potentiall kind of reason; and so we say they are knowne of God, because we so conceiue of them. The second knowledge, which is more actuall, is properly sci­ence; the laying together of those things which before were onely in affection to argue. The third is of these things, which beeing laid together, can no otherwise haue force of reason, but vpon connexion and supposition: and in this head, would they tie Gods decree and knowledge; when indeed God fol­lowes no such suppositions, but absolutely knowes and wills what he pleaseth: yet seeing his decree is as large as all reason, it cannot otherwise be imagined, but that in the manifestati­on of it, all reason should appeare. And so we grant a conne­xion, supposition, condition, and occasion in all Gods works that is in the effects of his will, but none of all these in the will [Page 131]it selfe. Therefore they doe amisse to put that vpon his will, which is the cause, which ought to be in the effect of his will, and thereupon no antecedent of Gods will, but meere conse­quents: That creation should go before the fall, the fall before redemption, redemption before saluation, and sinne before dam­nation, are all of them most necessarie suppositions, connexi­ons, conditions, and if you please, occasions. And thus much for that occasion, which is to Arminius, delphicus gladius; but it cuts asunder such knots as God hath tied together, whose will in all things drawes the first linke, and cannot be drawne of any.

M. Per. 3. Principle in sense is this, that God does all by counsell, therefore he hath his scope, which he knowes, wills, and disposeth vnto most prudently: and therefore decrees eue­ry thing therevnto.

I. Ar. The most wise God doth all things for some ende and purpose, euen that which he doth not, yet hee permits it for some ende and purpose: therefore, first it is a fault to say, that God must either agere, be doing; or otiose spectare, become an idle beholder; which is no good distribution: for agere and permittere, to doe, and permit, are really distinguished; and both these are for good purpose; and therefore, God must ei­ther be doing, or an idle beholder, are too scant, for he may per­mit. Secondly, prudence is too short a word to inlarge it selfe to all Gods wisedome. Thirdly, adhibito certo fine, the ende applied, & finis gratia, and for the ende, are not all one: for no man workes for the ende applied; but for the good therein implied. Fourthly, Deus non vult, aut non decernit quod non po­test, God neither wills, nor decrees that which he cannot: here no sense, except it be further added, which he cannot do, or permit: and therefore the conclusion is most imperfect, so God decreed to doe, except this be added, or permitted.

Collat. Agere prudenter, to doe wisely, will beare the sense of permission: for permission comming from Gods wil, is con­sidered of vs as an effect; this effect is produded by counsell, therefore for a good ende and purpose: so then, that which God doth permittere, he doth prudenter agere: grant then, that [Page 132]Gods permission comes from his counsell, and aimes at his glorie, and then it must bee more then a negatiue act. But to speake the truth; permission, as it is expounded of Arminius, maintaines nothing but absurdities: First, in regard of the cause; for saies he, permission is voluntatis remissae: now such a will as this cannot be in God, whose will is meere act, and therefore cannot admit of degrees: all remissiuenesse of Gods will, is in regard of the subiect, which is quantum; and may be lesse and more, but in regard of himselfe it is impossible. Se­condly, a remisse will, doth either will, or not will, or suspend: to suspend, is neither to hinder nor further the act, and so the Lord should haue no stroke in sinne, which is the deniall of his prouidence in the apostacie of man: if his prouidence did not suspend, nor his power, then his wil was not to suspend in that action: if he did more then suspend, then it was either to will, or not to will; if not to will, then sinne should not haue beene: therefore God did will it, per modum actionis.

That this may appeare, Gods manner of working in sinne. we are to consider what manner of efficient causes true reason laies downe vnto vs: And the first manner of causes efficient, are either to beget, or preserue: the second to worke alone, or with others: the third by himselfe, or by accident; and agere is giuen to euery one of these. Let vs then see where Gods action in sinne comes in: and because it is most apparent in the third; I answer, God is the cause of sin by accident: And this will appeare, if we consider how many causes wrought by an internal principle; & these were foure: the deuill, and Adam principally; the serpent, and the woman instrumentally; and all these were blameable causes. The ex­ternall cause was the lawe, and will of God; which in mans transgression, did all they did by an externall facultie: for the lawe is made the sauour of death vnto death, not by his own fa­cultie, but by the deuills and mans free will: and this work of the law was most holy and iust. And this is a working cause, iustified by the true rule of reason, and not a bare permission. If a man take a knife, and thrust it into his bowels, it is the cause of murder, and no permission: if man therfore was thrust tho­row and wounded to the death by the law of God, it was no [Page 133]bare permission, but a working cause, yet in all things vn­blameable. And therefore to denie Gods will all causation, is impossible. If a man would faine kill himselfe, and could finde no instrument to effect it withall, he would be kept from the fact for want thereof: so if the Law had not bin, man could not haue died. Therefore it is most true, when our Diuines speake of permission, that they doe not in the generall latitude of action, exclude it from comming vnder that Generall head, which Arminius doth in euery place, and so takes all manner of working from God in sinne.

For that which hee obiects of prudence, it is true, The siue intel­lectuall vertue. that this vertue is a speciall one: for first, we define intelligence, that vertue whereby God vnderstandeth euery particular, con­cerning euery thing. 2. his knowledge or science, whereby he knoweth all truths in things; as it is of things to come, it is called his foreknowledge, or prescience. 3. his sapience, whereby he knoweth whatsoeuer may follow, or ensue of e­uery thing. 4. his prudence, whereby he knoweth his fittest opportunitie for all things. 5. his skill, whereby he knoweth to effect euery thing most skilfully. The first of these vertues, belongs to all kinds of reason, which we call arguments simp­ly considered in inuention: the 2. is seene in axiomes, where all truths are contained; the 3. in syllogismes, that teacheth how to conclude out of truths knowne; the 4. is seene in method and order; the 5. in practise. Hence we obserue, that these 5. vertues beeing distinguished, yet one by a Synecdoche, may be put for all. And therefore when M. Perkins saies prudently, he vnderstands, not onely Gods orderly proceeding, but intelligence of all things, science of all truths, wisdome in all diductions, and the most skilfull handling of the matter that possibly can be i­magined. For the third, it is but a meere Grammaticall enasion: for M. Perkins meant no more but the ende it selfe, though he further added the application of it. For the fourth, God nei­ther wills, nor decrees that which he cannot; is no imperfect sense, seeing that God, fecit qua potuit, & quafecit & potuit de­crevit, that is, God did it, as he could doe it, and as he did it, and could doe it, he decreed it. And therefore there was no [Page 134]neede of such addition, seeing that Gods posse brings in his officere, and that posse and efficere bring in his decree. But I see if I should follow him steppe by steppe, his acutenesse would make me heape vp an infinite writing; therefore I content my selfe with a generall view of him, because a iust confutati­on of him ought to be in an other style. Therefore that I may onely free the point in hand, I will generally labour to doe it in the maine points, and leaue the other to some more speciall tractate hereafter.

4. God decree man table, graunted of both, yet Arminius by permission, and occasion taken, opposeth M. Perkins. Principle: Gods decree is immutable, euen in those things which are mutable. This is confessed of Arminius, both in Gods decree of effectuall working, and permission: the se­cret opposition lies in two things, first in that he exactly di­stinguisheth betwixt to doe, and permit, and will graunt no efficiencie to permission: which beeing defended, ouerturnes the nature of a decree: for if to permit, be to doe nothing; then God should decree to doe nothing. If he answer, to doe some thing in himselfe, but nothing in mans sinne, then God should decree some thing with himselfe, which should neuer be effected in the creature by himselfe, & so God should not perfect his owne will. But it may further be replied, God de­crees to permit, Permissiion yeelds the creature his li­bertie, ver de­nies not God his worke in sinne. that is, to giue the creature free libertie to fall into sinne: this is true permission, that God will not doe it himselfe, but permit man to doe it; yet still we are further to adde, that the wisdom of God, which is his will reuealed in his law, did worke in the very sinne: and therefore sinne is cau­sed by the law, not by any internall facultie or power in the law, but externall; which beeing accidentall, is alwaies redu­ced to other causes: and therefore the last resolution of sinne, is into the free will of man. For neither the abuse of the law by the deuiil, or his temptation, had prooued sinnes in man, except he had conioyned with them. Secondly, though Gods decree in both these be immutable, yet God follows the crea­ture, in taking occasion from him in his greatest mutations to set forth his glorie. This cannot stand: for immutabilitie makes a necessarie truth, and all necessarie truths are eternall: there­fore taken from no occasion of such things as should be in [Page 135]time, which are mutable and contingent, and neuer to be the grounds of eternall truths, which onely haue their originall from him that is immutable and eternall; No eternall or immutable truth that fol­lowes things [...] contingent, and therefore an immutable de­cree cannot be vpon the con­tingent occasi­ons of God, creatures. and therefore before all occasions, are considered: for it is impossible, either that Gods will, or the decree of his will, or the immutabilitie of that decree, or the necessarie truth from that immutabilitie, should euer be vpon occasion taken from creatures mutable and changeable. For whatsoeuer follows vpon contingent things, is contingent; and therefore if Gods decree should follow vpon contingent things, it would become contingent.

Indeed there is a connexion or disiunction of contingent things which is necessarie, not from the contingent things themselues, but either from the connexion or disiunction it selfe. As for example; if thou beleeue, thou shalt be saued, the connexion is necessarie; but that thou should beleeue, or be saued, are both contingent. A man is either learned or vnlear­ned, is a necessarie disiunction; but that thou should be lear­ned, is contingent; and so is the other. If God decree, then it must come to passe; but if the decree, should follow vpon the thing come to passe, though but occasionally, yet would it crosse the nature of immutabilitie. And we graunt him that which he saies, that the tearmes of the creatures mutation, which make a most certen determination, and by connexion, a necessarie truth: yet in simple consideration, the Lord might haue done otherwise: which neuer can be in a necessarie truth.

5. Principle: All Gods iudgments are to be honoured & ac­knowledged. Exception: if they will agree with the word of God, and his iustice: and this cannot be, except they be inflicted vp­on man sinfull: a iust exception, but not against the principle: for three things are to be considered in man: first, his worke­manship, and that is Gods: secondly, the appointment of it for vse vnto his maker: thirdly, what may follow vpon fault of the vessell. Men are vessels, and so they are Gods; secondly, they are prepared of God for his vse: but the third, that they are vessels of wrath, that is of themselues. Therefore Augustine would not man to dispute with God, either for his making, or [Page 136]for the ende of his making: for this can be resolued into no higher a cause then his owne will. But if he will dispute with God, for his wrath and vengeance executed vpon him, he shal find no other meritorious cause, but his sinns. That he saies Au­gustine was too bold with the place to the Romans, Arminius repre­hends. Augustine of rashnesse, yet bona venia, with greater rash­nesse. seeing the Apostle intended no such thing as humane infirmitie to dispute with God, but to musle vp the mouthes of the refractorie and peruerse Iewes, and such like: but yet he is to know, that if the Apostle had brought his argument to that purpose onely, then should he haue dealt with them, as our Sauiour Christ did, Ioh. 8. the Iewes they say, we haue no neede to be made free; Christ tels them, Ye are the seruants of sinne; & therefore in vaine doe you boast of your freedom: so here the Iewes might haue saide, we are cast off and reprobates, for so was the will of God, and how should we haue helped it? The Apostle might presently haue stopped their mouthes, Yee are rebells against God, and therefore he hath cast you off: what could flesh and blood haue opposed to this? But the Apostle makes no menti­on of this, but resolues all into Gods will, and that most iustly; seeing to make and prepare his vessells, is his own will alone. When he shall come to the third, to handle them as vessels of wrath, the cause shall easily be found out, to iustifie God and condemne man.

6. Principle: No mon can doe any thing, but where God workes the will and the deed: and it is done, according to that measure, lesse or more, that God bestowes vpon vs. Of the concourse of Gods grace, both of them agree, onely that word absolute is disliked; yet if in all effects the first cause bee absolutely required, that the second may worke, then God must absolutely concurre to the effecting of any good.

Seuenth principle: No euill is avoided, that God doth not keepe vs from in the working. Of this it is agreed; but the manner of working is doubted of: whether it bee by omnipo­tencie, causing a necessary impedition; or of counsell, causing an in­fallible impedition: the first mooues the will naturally, the se­cond voluntarily. To answer, the distinction is not good: for omnipotencie goes along with prouidence, in the preseruati­on [Page 137]of the creature, as well as it did in creation for the produ­ction of the same; and therefore omnipotencie is seen in the creatures motions, whether naturall, or voluntarie. Secondly, that distinction of the wills naturall motion, and voluntary, is false: for I demaund, whether the will in both be an internall agent? if internall, then it suffers neither violence nor coacti­on, but acts most freely, and therefore by that modus efficiendi, which is counsell. Thirdly, a necessarie impedition, and infal­lible, are not alwaies distinguished; nay a necessarie impediti­on is alwaies infallible, though infallible be not alwaies neces­sarie: and therefore to make distribution of a whole into a part, and a whole, is against reason, and opposeth those which are not opposed. Fourthly, the naturall or voluntarie motion of the will to an externall obiect, is neuer necessarie, but contin­gent. Therefore if the Lord should mooue the will, with a most certaine determination, vpon some externall obiect, it should not make the act necessarie.

Eigth Principle: Gods will is iudged of by his word, by reuelation, and by euent. Arminius excepts against the third, because the euent may as wel belong to Gods permission of it, as his action in it: the former teacheth vs to resolue the euent affirmatiuely vpon the second cause, but negatiuely vpon Gods will; because he would not hinder it, either by his power, se­cundum modum naturae, or perswasion, secundum modum volun­tatis liberae. If wee graunt that God permitted sinne (which before I haue shewed to bee false, in regard that a manner of working in sinne is iustified of God without all blame) yet doth it not follow, but that the euent should be Gods: Zach. 6.1. the foure charets of the world, that is, all euents, East, West, North, and South, come from betweene mountaines of brasse, Gods immutable decree, which is as immooueable as a moun­taine of brasse. Againe, that God must needes will the euent, it is plaine from the order of his wisedome, which runnes be­fore and after all euents: before to worke in them, and dispose of them; without which two causes they cannot bee: he that is the first wisedome, and the last, will not suffer any euent that shall not be from him, to him; for in as much as any thing [Page 138]is to him, in so much it is from him, seeing it is equally good to both, that is, as good for God, so good from God. Now surely, all euents fall between these two tearmes, and there­fore from God to God. Againe, as after the euent, Gods wis­dome doth either approoue or disprooue of the second causes working it: and hence all euents are either ordered, limited, or punished of God.

9. Principle: No man can doe that good which he might doe by grace, except God should worke in him both the will, and the deede to effect the same. To this Arminius replies, that God neuer giues power, but secondly all things that might concurre to bring that power into act. This is most true; for before we shewed, that two things were required to produce any worke; facultie, and rule of working; and God neuer put any facultie into his creature, but he gaue him a sufficient rule to worke by. But the strait tying together of these two, makes the creature to stand firme and immooueable: therefore religi­on (which since the fall is properly so called) a tying againe of man vnto God, is this strait bond, that ties the faithfull soule for euer vnto God; I will put my feare into their hearts, and they shall neuer depart from me: This is eternall life to knowe thee, &c. So then, beside the rule, and the facultie, a third thing is re­quired, not for sufficiencie of working, but for certentie of working, and that is, when the Lord shall put into vs his spi­rit of grace, which shall lead vs into all truth, and keepe vs from falling away. And this third thing Adam wanted, and there­fore Phil. 2.13. It is God which worketh in you both the will & the deede, euen at his good pleasure: Obserue, first it is said in you, that is, his faithfull ones: secondly, it is both will and deede: thirdly, it is his most free will and pleasure, and therefore hee may doe it to whom he will, and when he will: therefore man had power and rule sufficient to haue stood, but God did not so necessarily tie these together, but that man might, if hee pleased, denie his concourse with the rule, and so sinne against God.

10. Principle: The gouernement of the whole world, and all execution of iustice, is to be ascribed vnto God. The exception [Page 139]to this is of small moment; God doth all not onely in iustice, but also in mercie, and knowes where to bestow both: this M. Perkins included in the gouernment of the world, wherein both iustice and mercie are manifested.

Of the second speciall booke, wherein Sinne is ordered, to wit, the Morall Law.

THe Law of the Lord is the perfect Rule of righteous­nesse, and the forbidder of all vnrighteousnesse: it shews vs what ought to be our worship of his sacred Maie­stie, and the loue we must beare vnto our neighbour. In the first Commandement, all our sinnes of Atheisme, either in not worshipping God, or worshipping another god, or preferring any thing before him, whether it be in thought, word, or deede. In the 2. Commandement, we shall haue ordered all our ill worship, deuised by others, or our selues in the seruice of God. In the 3. we shall be condemned for all kind of prophannesse, and light estimation of God and his goodnesse, and here will come in an infinite number of sinnes, called in one word vn­godlinesse. [Page 161]In proper signification, impietie is against the first Commandement; superstition against the second: and vngod­linesse in this third, which was a principall sinne in these hy­pocrites. In the 4. Commandement, all imployments of the se­uenth day to any other vse, then it was appointed of God, whereby holy exercises are hindred: and here, alas, a whole yeare would scarse suffice to number them vp, but I doubt not but he that said he will order, will make a quicke dispatch, and yet leaue none out of his catalogue. For the 5. in this Com­mandement shall come in all neglect of dutie toward our supe­riours. In the 6. all want of care and neglect of my brothers life. In the 7. all kind of vncleannesse whatsoeuer, yea in the very thought. In the 8. all corrupt dealing. In the 9. all lying, yea euery speech that may doe harme vnto my neighbour. In the 10. all repining and enuying at another mans prosperitie. O Lord, thy Law is perfect, thy testimonies are sure, thy statutes are right, thy commandements pure, thy iudgements truth: but alas, who can vnderstand his faults? surely thou canst order all our sinnes, O therefore, for the merits, death, and passion of thy Sonne, cleause vs from our secret sinnes. Iames 1.25. teacheth vs, how we may be blessed, Gods law the true discerner of complexi­ons. if we vse the perfect Law of God as a glasse appointed of the Lord: and is able to shew vnto vs the good face, or the bad face of our conscience, what kinde of complexion we beare; whether well tempered, ruddie, fresh, and well-liking, hauing the blood of Christ sprinkled vpon vs in iust proportion and measure, that the King of glorie may be delighted with our beautie; or ill tempered with the pale and deadly complexion of our sinnes and transgressions, hated and detested of God, on which God can shew neuer a good looke.

It is reported of a certaine fountaine, in which a glasse beeing dipped, and holden before a man sicke on his bed, if it shew him a deadly face, then it is a plaine signe he must die; but if a cheerefull countenance, then he is sure to liue: of the truth of this, I will not dispute, yet this I am sure of, take this glasse of the Law, and dippe it in the blood of Christ, if it shew a pale face, then theres no hope of life, because the law shewes nothing [Page 162]but a man looking vpon it, with his deadly sinnes hanging vpon him; but if it shew a merrie countenance, then the law shewes that we haue the beautie of Christ reflected vpon vs, and this may assure vs of life and saluation. Now as a glasse helps to order men in the cariage of thēselues for their bodies among men; so the law of God, doth direct and shew vnto vs, what course we are to take to walke with God. And herein it declares three things. The law shewes what is comely and vncomely what apparell must be put on what off, and then what must be our behaui­our. First, what is comely or vncomely: Eph. 5. To be followers of God as deare children, and walke in loue, as Christ hath loued vs, is a seemely thing: but fornication, vnclean­nes, couetousnes, filthines, foolish talking, iesting, &c. are things not comely, and rather giuing of thankes, then the very naming of these things becommeth the Saints. Secondly, after it hath shewed vs what beseemeth Saints, it teacheth what apparell we must off, and what must be put on: Eph. 4.22. The old man, with his whole conuersation must be cast off, & the new man, which after God is created in righteousnes and true holines, must be put on. Thirdly, after we haue apparelled our selues, it will order the behauiour and carriage of our selues, all the daies we haue to liue vpon this mortall earth. Tit. 2.12. For the grace of God that bringeth saluation hath appeared, and teacheth vs to denie all vngodlines, and worldly lusts, and to liue holily, righteously, and so­berly in this present world.

Yet may we admire, what should be the reason that for all this, sinne is no better ordered. when the Lord hath left vs so perfect a law, The law no false glasse. better then all the looking glasses in the world: for it tells men most truly their bad faces, and their good faces, it beguiles no man, in making him better thē he is: nay, it hath a priuiledge aboue all other laws, to wit, many particular ex­amples, which are as little glasses contained in this great glasse; wherein men may see their owne faces by the face of another. As good Kings, may not onely see themselues in Gods law, what is to be done, and left vndone, and what is the re­ward of both; but they may see themselues in Dauid, a man after Gods owne heart, Iosias, Ezekias, true reformers of religion: euill Kings, in Saul, Ieroboam, and Manasses: good rich men in Abraham, euill in Dives: ambitious persons, in Hammon; con­tented [Page 163]in Mordecai: couetous in Iudas, liberall hearted in Za­cheus: euill counsellers in Ahitophel, good in Samuel, 1. king. 12. embracers of the world in Demas, close stickers vnto Christ and his seruants in Philemon: sound friends in Ionathan, rotten at the heart in Ioab: faithfull children in Salomon, rebel­lious in Absalom: good seruants in Abrahams seruant, euill in Onesimus: obedient and louing wiues in Sara, euill in Michal Dauids mocking wife. Alas, will neither precept, nor example, deale with man, but the Lord must bring in a third bnoke to order sinne, and that is to set it in the eyes of the conscience, as he doth in this place? surely it were not amisse, by the way, to shew the reason of this last refuge of the Lord, and this last appeale to the court of conscience. Reasons why Gods law can order sinne no better, but the last refuge must be to the co [...]rt of conscience. First is an euill conscience it selfe, that may not indure the Law to rubbe on that sore: as timorous patients had rather die and rotte away, then that ei­ther bitter purgation should be inwardly taken, or any corasiues applied outwardly: or like bankerupts, hate nothing worse, then to looke vpon their bookes of accounts: or like the Ele­phant, least he should see his foule great bodie, muds the wa­ter that he may drinke. So these in like manner, had rather rot away in their sinnes, then that the purging physicke of the law should be administred, or the corasiues of Gods curses should be laid vpon their sores: the soule bankerupt of grace, may not in­dure to heare of the accounts and reckonings that it must make with Gods law: and the bodie of sinne is so foule, that he would not looke vpon it: and therefore by his pleasures and pastimes he laughs sinne out of countenance: but woe be vnto him, when he shall be pressed of God, to confesse his sinne, vpon the racke of his conscience.

2. is continuall liuing in dar [...] ­nesse.The second reason, is the loue of darknes, and the hatred of the light. A man that hath a long time bin shut vp in close pri­son, and kept from the light of the sunne, when he is drawne into the open aire, his eyes are so dazeled with the bright beames thereof, that he cannot looke about him, but desires to be in his denne againe; and with the owle, had rather put his head into a hole, then haue the sunne shine on it: his time is with the Bat to flie abroad when the night is come: therefore [Page 164]Gods law beeing as the shining of the sunne, and his life lead in darknes, he will not to the light, least his workes should be reprooued.

Thirdly, 3. Negligence. men are either so lasie in themselues, that they will not goe to the glasse of Gods law, or els they can indure no smart, because the law would haue them wash and be cleane; like little children though they see their spots in a glasse, yet they may not indure the cold water.

Fourthly, 4. Lusts. men are not ordered by Gods law, because they will attend vpon their lusts. Like schoole-boies that see their foule faces, yet because they are giuen to play, runne away from the water: so many a man, by the cares of the world, as of pleasure, profit, honour, or such like, cannot stay to make any vse of the beholding of themselues in Gods law: Iam. 1.24. For straight way he is gone, and so forgetteth what manner of person he was. Our Sauiour Christ when he inuited his guests to his marriage-feast, found many idle excuses returned vnto him. One hath bought a farme, and he must goe see it: others a yoke of oxen, and they must goe trie them: others haue married a wife, and they desire likewise to be excused. Euery one hath something to doe, to keepe them from God and his law; it were well if they knew how faithfull reckonings, make long friends: and therefore it were very good not to delay the time with God: for he will not be mocked. Christ hath stood a long time knocking: he is standing, if we put off to answer, he may soone be gone away from vs. We vse Christ as he was v­sed in his birth; no roome for him in the Inne; if he please, he may haue the stable and the manger; and good reason, for great personages and vsuall guests, haue taken vp the inner roomes: so deale we with our Sauiour, our soules are taken vp with great personages, as lords and commanders, whome we cannot but obey: as lord couetousnes, ambition, pride, selfe-loue, pleasure, and many vsuall guests, with which we haue had great custome, so that Christ beeing an vnknowne guest vnto vs, it may be for meere pitie we will bestow vpon him our worst roomes; if he please to goe into the stable, and will not vexe vs in the inner roomes of our soules, he shall haue a nights lodging, and we [Page 165]will bestow vpon him some of our refuse, such as our great lords care not to meddle withall. This I tell you, is a strong meanes to keepe vs from Christ and his law, when like slaues we will be at the command of our base affectons.

Fiftly, disordered callings take away the ordering of sinne; as what law can order our commō beggers, stage-players, fidlers, and such like: so many a wretched calling into which men thrust themselues, takes away all ordering by Gods lawe, and makes them runne head-long into all shame and confusion: nay further, many callings from God, by the wickednesse of mans heart are become exceeding sinnefull, when indeede Gods callings are all happie orders for our good. As for ex­ample, shop-keepers, they cannot liue except they sell their wares vpon the Sabbath day; how should Gods lawe order these persons in the sanctification of the Sabbath? for it is in vaine for that person to wash, which presently after hee hath washed his hands, must foule them againe: so Ale wiues, how should they sanctifie themselues, when they are readie to serue euery filthy puddle, and durtie foule? it is hard to ride with an other in fowle way and not be plashed by him; for one to be at the mill, and not to be dusted; to touch pitch, and not be defiled; to carrie burning coales in his bosome, and escape the burning.

Sixt, is a misconceit of the word of God, and his ministers, 6. Want of lo [...]e that they would make him worse then he is. We see a man, when the glasse doth discontent him, throwes it away, and will not beleeue that he is so deformed, and therefore that glasse shall not teach him to apparell himselfe: so men deale with Gods word and his ministers, as Ahab dealt with the Prophet, Shall I seeke vnto him, he neuer prophecied any good vnto me? wherefore hast thou found me, O my enemie? thou art the troubler of my state, and therefore shalt haue no hearing.

Seuenth, inquirie of their companions, 7. Mis informa­tion of others. whether the matter be so hainous, as the word of God and his ministers would haue it? What, is good fellowship for halfe a douzen of ale, so great a matter? Is playing a game or two at the cards on the Sabbath day so great an offence, as nothing will pay for it but damnati­on? [Page 166]Alas, he surely is too precise, and denies all libertie: true­ly, truely, as long as one slovin inquires of another, there is like to be no handsomnesse: so as long as one drunkard will be resolued by another, one whoor-master by another, one swearer by another, one beastly companion by another, the law of God shall appease no tuinults among them.

Eigth, 8. Habit of fin­ning. the habite of vndecencie; hence no care to looke in­to the glasse: he applauds himselfe in that profession, & would haue the world so account of him; he laughs at his own foule face, and this vnhandsome apparell: so the habite of sinne makes men laugh at reformation.

Ninth, 9. Hardnesse of heart. desperation: the blacke-moore will not wash, for hee may as soone wash his skin off, as take away his colour: the leopard cannot change his spots: and so is it with them that are accustomed to doe euill.

Lastly, 10. Presumpti­on. the hope of a good day (as we say) makes men put off their washing; as they will wash at Christmas, on Sunday, or when a holy day comes, or some feasting day: so many a soule vnder the hope of mercie, puts off the day of his visita­tion, and meanes to repent in his old age: But alas, repentance is the gift of God, and therefore not to be commaunded at their wills. I remember the good counsell that one gaue to one of these delayers, who inquired the best time to repent: the an­swer was made according to his mind, one day before his death: that is well saies he, but yet I am not resolued: for I know not when I shall die: neither doe I, saies his Counsellor, yet this is my counsell to preuent that danger, repent euerie day, and then shall you bee sure to repent the day before your death. And these may be some of the reasons why men will not bee ordered by Gods lawe, and therfore verie requisite that God should haue another booke, for the ordering of sinne and sin­ners, and that is the conscience, which is to be vnderstood in this place: yet so, that the other ought not to be excluded, for this can doe nothing but by the information of the former: for this booke is as I may tearme it, the application of the former; this makes vse of the precepts laid downe in them: and there­fore conscience is verie necessarie, that the law might haue his [Page 167]worke in commaunding and forbidding sinne: now the con­science from the euidēce that the law giues in, either absolues or condemnes, and so the Lord hath made it a little Iudge, sitting vpon his throne in the soules of men.

Before] The proposition in the originall, giues vs to vnder­stand, that after the ordering of sinne, sinne should be so visi­ble, that it were impossible for a wicked man to looke off it: it shall still meete him in the face, and suffer his conscience to take no rest, night nor day.

Thee:] The originall hath it, in thine eyes: Eye of the body man hath a three­fold eie; first, the eie of the bodie, but that is no discerner of sin: for wicked men haue this eie actiue enough to behold vanity and pleasure. Hence riseth the extraordinarie sensualitie of mankind, after the pleasures and profits of this world; they liue all by sense, blinded in their vnderstanding, and consci­ence: but this eye is not meant in this place. The second eie, is the eye of vnderstanding, Eie of reason no sufficient iudge in the matters of sin. which is the true discerner of all Gods works: for God hauing made all for man, he must needs giue him an eie, to behold all things that were made for him. By this eie, Adam was able to name the creatures, to knowe their natures, ends, and vses: this eie since the fall is notably bleered; in heauenly things which truely concerne God, hee can see nothing at all, because the obiect is too farre distant, and cannot be reached vnto by any facultie in him: euen as an aged man can see things about him, but to looke afarre off, he is not able, neither can he discerne any thing: so our aged vn­derstandings can see some things at hand, as what belongs to this estate: as hee is a man for ciuill societie, hee can doe some morall duties, exercise himselfe in ciuil matters, and labour to maintaine his naturall life. Yet in all these his eye is so dimme, that he commits many disorders in them all: for his morallitie, see how he abuseth it in the first of the Romans: for his ciuillitie, see how he breaks the legs of iustice, & makes him lie in the streets: for strange be the contentions that are in the world betwixt men, to supplant one another in their rights, to infringe good titles, and make vp broken: and for this purpose, many a lawyer hath euen sould himselfe to bee a [Page 168]man of contention, for himselfe and his neighbours; and so farre he makes himselfe for euery bodie, if so be he can make euery bodie for himselfe. Lastly, in naturall things he hath lost the vse of sobrietie; and therefore in eating and drinking, he becomes either a glutton, or a drunkard: therefore this eie cannot be quicke enough for the sense and feeling of Gods iudgements: Lye of consci­ence the best iudge. therefore God aboue sense and reason hath gi­uen a third eye, which is the eie of conscience, and this is a most powerfull eye; in so much that the learned haue affirmed that conscience is supra hominem, infra deum, aboue man, vnder God.

Concerning the third booke, which is the Conscience.

Conscience in signification is nothing els, but knowledge with an other; when I am perswaded, that another knoweth with me, and that all my secrets are as well knowne vnto him, as they are vnto my selfe. Hence conscience may be said to act three parts: Conscience the Lawyer, Regi­ster, and Iudge. first part, is the Lawyer, which pleads the cause, and this is called [...], or pure part of the conscience: Saul if he had pleaded with his conscience, and taken counsell of this best part, hee should haue beene informed, that rebellion was as the sinne of witchcraft: but we blind this eye of our con­science, and therefore we will do what pleaseth our selues, be it right or wrong. Second part is the act of a register, which en [...]oules all matters of fact against the times of inquisition: & so the conscience is called a booke or bookes, Reuel. 20.12. the act of this is called [...], the assuming part of the consci­ence: for as the first laid downe the propositions, maximes, and generall rules; so this assumes from them: as for example, Re­bellion is as the sinne of witchcraft; but I Saul haue rebelled, constat de facto; and this my rebellion shall for euer be written in the leaues of my conscience, which page and line shall bee easie to turne vnto, as often as God shall call me to an account. The third part is performed by the conscience, as a Iudge, that concludes the sentence: and this is called the [...]. All these [Page 169]parts are alwaies contained in a syllogisme, the proposition is the [...], that explaines the cause, and layes downe the con­trouersie like a skilfull lawyer: the assumption which is the [...], and pleads guiltie: and the conclusion out of both is the [...], that giues sentence.

• Proposition. Rebellion is as the sinne of witchcraft:
• Assumption. But I Saul haue rebelled:
• Conclusion. Therefore I Saul haue committed a sinne as the sinne of witchcraft.

After the conscience hath thus propounded, assumed, and con­cluded, the disposition of the heart may be seen; Conscientia in ef­fectu affectu, [...] ­u [...]n [...]u. vel pro effectu praeterito, vel pro affectu presente, vel pro euētu futuro: for the fact past, that is either in regard of God, or man; of man, it either absolues or cōdemns; in regard of god, a witnes; either to excuse or accuse: for the affection, that followes vpon this, it is either ioy, or sorrow; ioy vpon absoluing and excusing, sorrowe vpon accusing & condemning: and for the future euent, it is either the expectation of reward, or the feare of punishment. That this may a litle the better appeare, let vs see how the cōscience is locked, or vnlocked: this eye is alwaies as a booke, that is both clas­ped and open at the same time: or els wholly clasped and locked vp. The claspes that doe all this, are in number three: goodnes, Claspes of con­science. 1. Goodnesse.sinne, and punishment: Goodnesse clasps vp the accusation of the conscience, but alwaies leaues open the conscience for ex­cusation; therefore a good conscience will open for no accu­sation, nor shut for any vaine excusations. Secondly, 2. Sinne. sinne is either the clasper and vnclasper together, or the clasper alone: the clasper and vnclasper by excusation or accusation; as in our first parents, it is said, when they had sinned, their eyes were opened: not that they were blind before, but that now the eye had lost the power of excusing, and therefore in that was shut vp and blinded; but was altogether vnlocked for accusation and condemning of themselues: yet by reason of custome and long continuance in sinne, that verie selfe same thing which opened the eies of our first parents, hath wholly seared vp the [Page 170]eyes of some, that their consciences neither accuse nor ex­cuse, except you will say they falsly excuse, when they make vs cry, peace, peace, and all is well with vs. Now this for the most part, is the claspe of mens consciences, so that except God bring iudgement, the conscience will neuer be awaked from his securitie. 3. Punishment. Therefore the third claspe of the conscience, is punishment, & this holds most surely in excusation, in so much that none can either vnclaspe it, or by any meanes be able to mitigate the strait holding of punishment from all comfort: so that neither angels, nor men, nor any other creature, can giue a dramme of comfort: but for the vnclasping of the conscience, it wil do it most forcibly, and exceedes all other meanes; and therefore is to bee vnderstood in this place. Hence ariseth a fourefold distinction of conscience: the first, that is at peace with it selfe, Conscience quiet, but not good. quiet nor good.but not with God; and that is the conscience that is wholly locked vp: the second, that is neither at peace with God nor it selfe: and that is the conscience vnder the horror of the punishment of sinne: good not quiet. the third conscience, which is not at peace with it selfe, but with God; and that conscience hath two claspes in it, goodnesse, and sinne; goodnes from God, sin from it selfe. good and quiet The fourth, that hath peace with God, and with it selfe: and this is a conscience that feeles a claspe of Gods mercie, to bind vp the broken heart, and make it breake forth with ioy, and gladnesse. So that now if we looke into the world wee shall find that euerie man is either a Prince, or a peasant, either the basest among the sonnes of men, and most ignoble, or els couragious as a lyon, and stout hearted as a gyant. If a man were as poore as Lazarus, and as naked as Iob, yet if he bad a good conscience, he would be higher then Princes, and scorn to yeild a foote for the proudest: but on the contrarie, if hee were as stout as Alexander, as merry as Belshazzar, as wise as Ahithophel, as proud as Hammon, and as rich as Nabal: yet ha­uing an euill conscience, he would tremble with Alexander for the touch of an ague; quiuer with Belshazzar for the appea­rance of a finger; hang himselfe with Ahitophel for that his counsell was brought to nought; mourne with Hammon vpon his bed, for the losse of his honour; or his heart would die within him [Page 171]as it did within Nabal for the losse of a field; or in a word, hee would tremble at a very leafe: and therefore fearfull shall bee the estate of these men, when the Lord shall thus vnlocke their consciences, as he hath promised he will doe in this place.

Now this vnlocking is threefold: Keyes to vn­lock conscience 1. Amazement. First by a generall amaze­ment, when a man is suddenly stricken, but he knowes no par­ticular cause, as Belshazzar was in the 5. of Dan. the writing on the wall vnclasped his conscience by a sudden amazement. Secondly, 2. Particular knowledge. by a particular knowledge of the sinne that they haue commited, as it was with Indas; who said, Phaue sinned in be­traying inocent blood: this did strike so deepely into his con­science, that be departed and hanged himselfe; and for verie greife, the rimme of his bellie rent in peices. Thirdly and lastly, 3. Gods depar­ture. by a most lamentable farwel in hell: when the Lord shall say, (O my creature,) I made thee glorious, but thou hast spoyled all thy glorie, and lost my fauour: farewell my creature, I the foun­taine of liuing water, I the liuing God, I thy life and length of dayes, thy verie breath must leaue thee; and come vnto thee as a consuming fire, as a roaring lyon, heape vpon thee all torments in bodie and soule: Again, thou shalt say, Farewell creator, far­well louing wife, farewell my children, and all my freinds; fare­well my pleasures, prosits, and all my worldly lusts: Alas, will none of you pitie mee? wilt thou, O Lord, looke on, and take no compassion? and will you my freinds, if with me, curse me, and cry, A vengence on me? will you thus reward my loue vp­on earth? If in heauen, will you crie with father Abraham, Re­member that you had your pleasure, when many a Saint starued at your doore, and therefore iustly art thou tormented, and we most mercifully rewarded? you did vs much hurt in your pre­tended loue; and blessed be God you preuailed not in your will. Alas, is it so: why then, O worme of conscience, doe thy worst: burne fire that can not be quenched; I gnash with my teeth to see the prosperity of my freinds; & blaspheme God with the rest of my freinds here in hel: not as sinning, for that we did in brauery vpon earth; to teare God in peices was our credit: but now we together see all to be our punishments; and we can take no sweet solace in our companie, as we did vpon [Page 172]earth. Thus the wicked goe downe to hell to see their sinnes set in order before their consciences, to their euerlasting shame and confusion, that could not see it vpon earth: the de­uill hath lead them into the mids of hel, as the Prophet the A­ramits that came to take him, into the mids of Samaria, whose eyes were opened; to let them then see how they were in the midds of their enimies, that meant to doe a mischiefe vnto Gods messenger: so the deuill hath lead these men blindfoul­ded into the midds of hell, and there the Lord hath opened their eyes, to let them see what they haue done against him­selfe and all his Saints.

The summe then of the words is thus much: A briefe reca­pit [...]ation. (these things) that is, these sinnes before mentioned: (done) that is commit­ted: (and I held my tongue) that is, was mercifull in sparing: (and thou thoughtest) that is, framed me and my silence to thy owne conceit and liking: (like thee) that is, of the same mind; nay more then that, one altogether like thee; and that which is most shamefull, should neuer alter my mind toward thee: (but I wil reproue thee) that is, most certainly I will plague thee: (and set them) that is, sinne shall be brought vnto his own place: (In order) that is, make the booke of conscience most euident that thou may read in it distinctly, without all confusion, and haue it so fixed before thine eyes, that I will keep thee to thy reading, though thou would faine turne thine eyes another way. (Before thee) that is, in the eyes of thy conscience, which shall be so vnlocked, that it shall be impossible for thee, euer to get them shut againe. And thus much of the words.

Doctrines from the conclusion.

Doctr. 1. Wicked men out of the best premisses, drawe the worst conclusions: silence a singular argument to perswade vnto obedience; for who will abuse a louing friend? yet we see what the wicked hypocrite concludes from Gods silence; to thinke that God is like vnto him; a patrone of euill courses, and one that must needs fauour an hypocrite, because of his profession.

Reasons. Peruerse iudge­ment. 1. Because they are men of peruerse iudgement, and [Page 185]therefore euery wicked man concludes contrarie to the pre­misses. If Gods iudgements be the premisses, he wil conclude all is peace: if silence, he will conclude there is no wrath.

Reas. 2. Want of conscience: No conscience. for oftentimes the proposition shall goe currant with them, but the assumption they may not indure: for that is speciall application. As for example: [...]. no drunkard, whoremaster, or vncleane person, [...]. shall come in hea­uen, that shall be graunted: but thou art one of these, [...] The iudgement is the pure part of the consci­ence, the will the assuming part, and the heart and affe­ctions ought to wind vp the matter. that must be denied; and therefore the conclusion shall neuer fol­low. Or thus; Gods silence ought to lead euery man to re­pentance, that shall be confessed; but come to the applicati­on, and because it is good, he will be content to take that; but yet the ende shall not be attended: and therefore shall it ne­uer lead him to repentance. Hence the assumption is called [...], conscience: because it is an applying facultie in man; which a wicked man wanting, must needes misapplie, & ther­fore we shall haue no good conclusions from him.

3. Reason, is from the conclusion it selfe, Want of appli­cation. which is called [...], a perfecting, or knitting vp of a thing together: now wicked men make broken conclusions; they will not gather vp all together: and therefore no maruell, if they doe amisse in good premisses.

4. Reason is this: Their own con­clusions defen­ded. wicked men haue gotten alreadie vnto themselues such conclusions, and they hold them so strongly, that nothing shall ouerthrowe them. It is vaine to bring Gods iudgments to terrifie them: for they haue alreadie made these conclusions, That death shall not come neere their habitati­on: they haue made a league with death, and a compact with hell, as the Prophet saies, and therefore destruction shall not come neere them. Againe, speake of the mercies of God to allure them to repentance, and it shall not profit: for they haue al­readie determined, that they will not serue God at such a rate: Iob. 21. Their seede is established, their houses are peaceable, their bullocke casteth not her calfe, their children daunce for ioy, and they take the tabret and harpe, and r [...]ioyce in the sound of the organs: Thus they spend their dayes in wealth. But where is the con­clusion of worshipping God? alas, they say, let God depart [Page 186]from vs: who is the Almighty that we should serue him? what profit of we pray? well, we haue resolued that we will not so much as desire the knowledge of his wayes.

Vse 1. for reprehension. First confutation of the profane, that bragge so much of their knowledge, they cannot for their liues make a true Syllogisme; all that they thinke, speake, or do, are meere paralogismes, and dangerous fallacies. Secondly, for correction of the godly; which often thinke wicked men may be followed for their learning: take heed of them, for though they may lay downe some generall truthes, yet their conclusi­ons are dangerous, and full of poyson.

Vse 2. for instruction. First, an admonition to the wicked, that they labour to denie their owne wisedome, and be more carefull of their conclusions, least they lay a trappe, and a nette to catch themselues withall. Secondly, a direction to Gods children, that as much as lies in them, they labour to see both premises, and conclusion out of Gods word. Indeed it is true that laying downe a generall proposition; as whosoeuer be­leeues shall be saued; and then out of this he may assume, but I beleeue, and therefore most certenly conclude, that he shall be saued: yet let me put in a caution, that his assumption bee not out of himselfe, but from the testimonie of Gods spirit: neither the conclusion of his owne confidence, but that hee laies all vpon Christ. None so bold as the wicked inconcluding peace with God Indeed aske the world, doe you beleeue? and meane you to be saued? yes, or else God forbid, I should be a wretch if I should not beleeue God: and I am sure that God neuer made me to damne me: but neuer had you any doubtings? doubtings! why should I doubt? God forbid that I should be so forlone and forsaken of reason, as once to doubt of Gods promises: but can you tell me when you began to beleeue? I ne­uer was without beleeue since I was borne: but I pray you tel me, haue you any combates betweene the spirit and the flesh? alas, what purpose should you aske me this? I haue liued a peacea­ble life all my daies, and I thanke God, I am at peace with God, my selfe, and all the world. These bee Iobs wild horses pre­pared for the battell: These cannot be made afraid as though they were grashoppers: they dare goe foorth to meete the deuill [Page 187]with all his harnesse: these mocke at feare, and are not afraid: these will not turn their backs from the glistering of any sword: though the quiuer rattle against them, the glittering speare, and the sheild; yet they 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, [Page 188]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 [Page 189]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 his daies worke. For we see men when they are confounded in their way, stand [Page 190]still, Ig [...] satuus. and fourtie to one, they presently get into the wrong, and so loose their iourney: for as the going fire, when once it hath dazeled the eyes, is in daunger to lead a man into some pit or other; so fares it with wicked men, when they haue confounded themselues in sinne, they know not what to doe, but runne about like madde men: so that now the deuill ha­uing gotten them into his mill, and dealt with them as men vsually doe with mill-horses, to put out their eyes, that so they may serue their turnes the better: so the deuill blindes the wicked, after that, driues them about by their lusts: and alas, when know they, how soone they may dash out their braines against some post or other. They that walke in their sleepe, are in dāger to wrong themselues, or others; yet awaked, mourne most bitterly: so these persons shall doe when they come in hell.

1. Vse reprehension. 1. Confutation of the wicked, which condemne Gods Ministers for beeing too rash in their con­clusions; Who made you iudges of your brethren? where is your charitie, that censure men so seuerely? we heare nothing but dam­nation, and all is iudgement: you make men goe out of their wits: therefore we will heare you no more. Alas, poore wret­ches, let the premisses alone, and you shall heare nothing of the conclusion; but in this you condemne your selues; for if you were not guiltie, neither galled alreadie, these conclusi­ons would neuer trouble you: for without premisses, no con­clusions are made: therefore I pray you rather examine the premisses, then the conclusion: and as you find the premisses, so iudge of the conclusion. 2. Vse correction of the godly, that are like Peter vnto Christ, Master, Master, spare thy selfe: be not so hastie in going vp to Ierusalem: so oftentimes good Christians tell the Minister, it is good to keepe in some con­clusions: but they must be answered, I will not leaue a conclu­sion vnvttered, that the premisses of Gods truth would haue concluded. I would ye were more wise in other matters, for I see by daily experience, that you are vrging good Ministers to make conclusions, when they haue no premisses for it. Concealing of Gods truth is good, when there is no ground [Page 191]out of the text to vtter it; but he that speakes from the pre­misses of his text, shall be able to iustifie himselfe, & conuince all gainsayers.

2. Vse is instruction: 1. an admonition to the wicked to let them vnderstand their miserable estate, how vnreasonably they deale with their owne soules, that will make inquisie for the truths, as farre as the conclusion, but then giue ouer. Alas, there lies all the danger: for it is the termination and winding vp of the matter: and therefore they see not that good which followes from good premisses, neither can they auoide that euill which followes from the contrarie. 2. A direction to the godly, to deale sincerely with their soules, and make good application of all Gods premisses.

3. Vse is consolation, first for well-doing: when thy soule tells thee that thou hast as great a care to serue him in thy do­ings, as in reading of his word; that is, to applie all to thy selfe that thou finds in Gods word, and make some good conclusi­on out of it: for so shalt thou make the word sweeter then the honie or the honie combe: secondly, art thou in trouble, happie man, for thou art vnder one of Luthers best schoolemasters: for he hath but three, affliction, meditation, prayer: the first helpes to meditation, and both of them stirre vp vnto prayer: and therefore must thou needes take both large and profitable lessons, out of which thou shalt gather such conclusions, that thou maiest fill thy soule with a world of comfort: and these two from the conclusion it selfe, the rest ariseth out of his argument: first ioyntly out of sinne and silence.

Obser. 3. Wicked men are exceeding wise to deceiue them­selues: for the argument here drawne forth to inferre his con­clusion, is neither Gods silence alone, for then should there be no force in the argument; neither their sinnes alone, for then should it be blasphemous; but put them both together, and then it will make a braue shew, I sinne, and God is silent, therefore God is like vnto me.

Reas. 1. Because the prince of this world, The wisdome of the world. is become as an angel of light, that so he might carrie men the better to hell. Vntill the comming of Christ, he caried himselfe in expresse [Page 192]tearmes of worship; but when Christ was come, he could no more be worshipped in that manner: and therefore since that time, he hath gotten a new forme, euen good confessions and gracious praiers, (as the world tearmes thē.) Act. 19.13. when the sonnes of Sceua could coniure no more in their old forme, they begin a new, and took in hand to name ouer them which had euill spirits, the Name of the Lord Iesus, saying, We ad­iure you by Iesus, whome Paul preacheth, &c.

Here I must craue pardon a little, Against deluded witches which swarme in the world vnder the name of blessers of men and beasts, but more vsually of beasts then men or themselues. to detect a strange deale of mischiefe in the world. There are a sort of healing witches, which are called Blessers of cattell, and the world thinkes too well of them, and they thinke well of themselues. Once dis­coursing vpon this poynt, one (I trust that feareth God) came to me, and told me he had vsed a forme for healing of the eies, wherein he conceiued no euill, but now by the grace of God before he vsed it againe he would die: therefore in hope that some other ignorant persons, may be pulled out of the fire, I will amplifie this reason in regard of those delusions. And that they may see their good prayers, I bring in the sinnes of some of their formes of praiers. I will not vtter the formes any fur­ther, then the sinnes contained in them.

First, 2. Superstition. for the blessing of cattell: let them take notice of these sinnes. 1. They go thrise about the beast forespoken, and say ouer a set forme of words three times; this can be no lesse then superstition.

Secondly, 2. Blasphemie of Christs birth, they blaspheme against Christ most horribly, and the blasphemie is threefold: first, against his birth, as though he had beene borne for cattell: for so are their words, Thou that was born in the bourght of Bethelem heale this beast: Baptisme, secondly, against his Baptisme; and was baptized in the fleame of Iorden (or rather flumen: Office.) thirdly, against his office, Thou that shed thy blood; as though either Christ was baptized, or shed his pretious blood for the washing and purging of bruit beasts.

Third sinne, 3. Abuse of Gods power. is abuse of Gods authoritie: for stand ill, stinch ill, stanch ill, can not be done but with great abuse of Gods com­maunding authoritie: he that bad the Theames stand, if he had not gotten away, he should haue knowne what they [Page 193]would haue thought of his power: so shall the Lord deale with them when his wrath shall ouertake them, and they shall not be able to flie away.

Fourth sinne, is blasphemie against the Trinitie: 4 Sinne against the whole Tri­nitie. for they con­clude these damnable words in the name of the father, sonne, and holy Ghost.

Fifth sinne, is profanation of Gods holy ordinances; 5. Profanation. for then comes in a creed, a pater noster, and an Aue-maria.

The sixt sinne, 6. A signe of i [...] in the iust p [...] ­nishment. or rather an admirable punishment falling most secretly vpon them: and that is this, if the beast be fore­spoken, then the blesser shall fall a goning or yoning, (that is, be sicke at the heart:) and if this followe, then an euident signe the beast is forespoken. Oh consider this, yee simple and ig­norant people, that will needs forget God: Are not all sick­nesses the plagues of God? then a plaine case that God pla­gueth you by the deuil, whē you are about your good praiers. Superstition. Abuse of Bap­tisme,

A second kind for beasts is no better then this; For first, if the beast haue no name, then must they giue it one; or if they haue one, then must they tell the name: If this be done, that the beast may the better be blessed, it is superstition: or se­condly, if for dedication to their office, then abuse of baptisme, wherein we are named that wee may giue vp our names vnto Christ.

Second sinne, is the abuse of Gods prouidence, Prouidence. for after this they say; if thou be forspoken, by heart, by eye, or by tongue, as though these were any causes. Dauid saw more in Shemeis cursing and rayling: and therefore God will say vnto them, yee haue abused me, for I did that euill vnto your goods, be­cause ye sinned against me, and haue not repented; therefore haue you done sinfully, with Saul, to goe vnto a witch.

The third abuse is, of a grace in reconciliation: for they say, Reconciliation. Three bitter brists hast thou borne, and three good meanings be thy boote; that is, thou hast been troubled exceedingly, but thou shalt haue great comfort. A strange thing, that that which can be applied to no creature, but the sonnes of adoption, Rom. 8.28. should be applyed to bruite beasts.

Fourth sinne, is blasphemie: 1. Against the Trinitie, in that [Page 194]they conclude as before, 4 Against the Trinity, Christ, grace. in the name of the Father, Sonne, and holy Ghost. 2. Against Christ, in that they bring in his fiue bloody wounds. 3. Against grace; for they say to the beast vp­on those words, would giue thee grace to amend: strange, that grace should bee giuen to beasts, euen that which followeth the passion of our Sauiour Christ.

Fift sinne, 5. Profanation. is against Gods worship, for then come in again a companie of prayers: and it must be done three times before and after sunne rise or set. A worke of darkenes, and full of superstition.

Another kind they haue for the healing of men, both of their eies, and also of their teeth, which are of the same nature. That for the eyes, is full of ridiculous iesting, and can hardly be named without blushing; yet because men are so blind that they will perceiue nothing, vntill we iust gall them vpon the sore, I will as modestly as I can, shew how they sinne against God. First, they vse lying, in that there is neither such meeting, asking, 1 Lying. & answering, as they speake of: for the 3. virgins (as they tearm them) neuer met those 3. that they speak of: to wit, Frith, Frith-well, 2 Forsaking God. and our Ladie, as they say. Secondly, a great sinne to ascribe such power vnto them as shall make them mighti­full, for the curing of the eyes, that is, to forsake God and trust in they knowe not what. 3. Abuse of the Saints. Thirdly, to ioyne the blessed virgin Marie with two deuils, (for what these two names sig­nifie els, I knowe not) must needs be a great abuse of the glo­rified Saints. 4. Iesting. Fourthly, there is ridiculous iesting in serious matters: for the forme is so foolish, that it would make any man breake out into laughter. Now the curing of the eyes is no small matter; the eie is deare and pretious, and therefore ought to be dealt withall in a more serious manner. 5. Abuse of the creatures. Fiftly, a­buse of Gods creatures, as redde gold, running water, greene grasse, gray-goose feather: which neither by diuine ordinari­on, as Sacraments; nor physically haue any such power of cu­ring, 6. Superstition. and therefore they shall rise against them at the day of iudgement. Sixtly, these beeing dipped in the water, and the eie thrise washed, is the cure: meere superstition, and a meere ceremonie of the deuills, which hath his power and efficacie [Page 195]from the deuill.

Lastly, for the tooth: for faine would I make an ende, yet still doe I respect the good of mens soules. This is but short in forme, yet full enough of sinne: first, 1. Coniuring. 2. Abuse of the creatures. 3. Of Gods sa­crifices. it containes in it the forme of coniuring: secondly, abuse of Gods creatures: third­ly, abuse of Gods sacrifices, for the creatures that they haue abused, as a hasel sticke written on must be burnt in the fire: I knowe not for what ende, except to sacrifice for the teeth: fourthly, the words written are both senslesse and ridiculous: 4. [...]ly for illa, abs, Hur, Sur; who can expound them to any good sense? surely I may expound them out of Latine and Hebrue, she is without a double prince; for Hur, signifies a Prince in the Hebrue tongue, and so doth Sur: and without all questi­on, a witch is without any king vpon earth: for she ought to die, and she is without God.

But alas they haue reasons to perswade; The [...] [...]he ignorant. there is a salue for e­uerie sore, we see the cure wrought by them, and all that they doe is by good prayers, and we see no hurt in them. Well, a falue for euerie sore must be gotten lawfully, and also applyed lawfully; but here is neither of both. Secondly, they doe the cure; that is a lie, for it is the deuill that doth it, to get men to beleeue him, and so for their paines they loose their soules. Examples of this wee haue in the Scripture: Witches doe many thing, but the whole efficacy is from the deuill. Saul had the mat­ters came to passe that the deuill told him, and therefore saies God, Deut. 13.2. though it come to passe, yet thou shalt not listen thereunto: for the Lord doth it to trie thee withal, whe­ther thou wilt serue him, or other gods. Act. 8. Samaria was seduced by Simon the Sorcerer; they esteemed him as some great man, gaue heed vnto him from the least to the greatest, because he had bewitched them with sorceries: One was 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 [Page 196]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:

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 [Page 197]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 [Page 198]to them selues, A present mise­ry, is better then a future mercy to the wicked. they make a conclusion more bitter then death, before they haue liued halfe their dayes to an end. It is the godly man that sees the sword come, and hideth himselfe: when wicked men are so blinded with the glistering shewes of this world, that they can not behold the glittering appearance of Gods armour comming into the field to fight against them.

1. Vse is reprehension: first the confutation of the wicked, that build vpon false grounds, and laie sandie foundations of all their hopes, and therefore shall it perish as the house of the spider, when the Lord shall come with the besome of his wrath, and fetch them down out of their kings palaces. Second­ly, correction of the godly, that often thinke the wicked haue built thēselues so strongly, that there is no way to bring them downe. Israel in Egypt is out of heart, and the Lord cannot haue the hearing, because of the anguish of their hearts: yet if with Moses, they will be but still a little, they shall see the saluati­on of the Lord.

2. Vse is instruction: first an admonition to the wicked, that they cry not with Diues, soule, take thy rest, for thou art rich e­nough for manie yeares. Take heed, the conclusion is otherwise, then he tooke it to be: for it is, this night, thou foole, shall thy soule be taken from thee, and then whose goods shall these be? Se­condly, a direction to the godly, that they make right steps vnto their feete.

3. Vse is consolation: first in prosperitie, to see the fetches of the deuill to perswade vs that there can be no change: let vs not reioyce in this, but because our names are written in the booke of life. A sorrowfull beginning with a ioyfull ending is more sweete, then a paradise of pleasure with hell hereafter. Secondly, in all trouble, this may afford consolati­on, because by afflictions we are made more wise vnto saluati­on, then wicked men, in all their craftie fetches to plant them­selues, while the Lords silence is vpon them: for affliction lets a man see at the first, the worst conclusion that shall befall him in the profession of his God: and therefore beeing best knowne, he may assure himselfe that all other consequences shall be ioyfull and exceeding comfortable. It shall not be so with the wicked, for they make the best conclusions first, and [Page 199]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 tabed [...] 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 [Page 200]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 m [...]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 [Page 201]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 wickēd, 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 wicked man, for the inioying of all his wealth? I hope no good soule would wish it: neither would I wish it my very enemie: and therefore yee godly, set your foules arrest with the worst of Gods pro­uisions: for it is not onely too good for vs, but it shall prooue better in the feeding vpon, then euer we expected; & therfore Dauid often said, It was good for him that he was afflicted: small comfort for a man to drinke of a cup of wine, that hath but one droppe of poyson in it: to be at a feast, and yet casting his eye vpward, sees a sword hanging in a weake thread, with the poynt toward his head. The wicked die, because they doe not die; and the godly die not, because they do die; perijssem, [Page 202]nisi perijssem: the Phoenix dies, that she may liue againe; and the eagle casts her bill, that she may renue it.

Vse 2. Instruction. First, an admonition to the wicked, that they be more warie in tasting the benefits of the Lord. Let them feed more sparingly: for euery morsell they take downe, presently becomes poison; and therefore miserable is the e­state of a wicked man; for eating, drinking sleeping, waking, and whatsoeuer hee doth, is nothing but the poysoning of him­selfe: Touch not, tast not, handle not, is no ceremonie that pas­seth away with the vsing, for if wicked men do it in their ser­uice of God, it is but abhomination; and if the godly doe it with the wicked, it is in all things dangerous. Secondly, a direction to the godly, to refraine from wicked mens compa­nie; because a man can hardly participate with them in good things, but he shall be defiled. Wee dare not eate with some persons very wholesome meate, or drinke of the cuppe after them, because they haue in their bodies some poysonfull dis­ease: If we haue this natural wisedome, for to saue the bodie, let vs, I beseech you, haue as great wisdome for the soule, least it be hurt in wicked mens companie euen by good things: that poyson in nature is most dangerous, that is offered in a sweet flower; because the one delights the senses, and so is willing­ly imbraced, but the poyson enters in with it, and so causeth death.

Vse. 3. consolation. First, in that thou art out of the estate of a wicked man, and now become the seruant of Iesus Christ. Se­condly, in all miserie and distresse be of good comfort; for God hath bestowed on thee so able a soule, that it shall be a­ble to digest yron into good nourishment. The stomack that is vsed to be put to some hardship, will not bee complaining so often as theirs that keepe themselues to easier diet.

Observ. 5. Wicked men, especially hypocrites, will thinke God fauours them, if hee doe but looke on them: nay, if hee hold but his tongue, & be silent with them a little, they will grow into such familiar acquaintance with the Lord, that presently they will iudge the Lord to be like them, and none so highly in fauour with God as they. The proud Pharisie, because hee [Page 203]was able to part with something to the poore, is presently at defiance with the poore Publicane, as a no-bodie in respect of him: Hypocrits con­ceit most of Gods loue, best of themselues, and least of o­thers. and with God he is bold to make this confession of his goodnes; and I admire how those words brake out (I thanke God,) but that I see the world, where good fellowship is most, to be the fullest of thankes: and therefore this is nothing, but a bold stepping into the presence of God, as haile fellowe, well met. But alas, where is the poore Publican? A farre off stri­king his breast, confessing his vnworthines, crauing pardon for his sinne; desiring that God would lift vpon him the light of his countenance, in the face of his annointed: better for the plea­sing of God, then all their burnt offerings, calues of a yeere olde, Micah. 6.thousands of rammes, tenne thousand riuers of oyle, the first borne, or the fruit of their bodies: and more comfortable to a poore Publican, then the increase of corne, wine oyle, or any precious thing in this world.

1. Reason, a fond conceit of their owne braine. A fond conceit. The fond louer, thinks that if the partie looke but toward him, or giue him presently no hard words, that shee loues him at the very heart; yet when the triall is made, and he sues for grace and fauour in her eyes, shee may not indure his presence, fixe her eyes vpon him, but rather let him feele the smart of her hands, for beeing so bold and malapert with such as he was vnwor­thie to looke vpon: he like a fond foole, may follow the suit, but let him be sure, he shall neuer obtaine: for his very offer hath made an inueterate hatred. So these wicked persons, for the silence of God, are so incensed with Gods loue, that they must needes be like God; yet when they shall sue vnto him for the performance of this hope, they shall heare him breake silence to their small comfort, Depart from me ye cursed, I neuer knew you. And if they shall vrge him, Haue not we for the loue of thee done many good things? O fooles, this praise is not of God, ye haue your reward alreadie: Away from me, and that I may put you out of all hope, into hell fire, there shall be your weeping and gnashing of teeth for the losse of my presence, and the presence of my iudgements. And this is my reward of your weldoing.

Reas. [...]sent estate. 2. Their present estate: God surely would not bee thus liberall vnto vs, except be loued vs: A franticke braine thinkes all is his that pleaseth his eye: as the foole at Athens, when he was on the sea shore, thought euerie ship to be his that pleased his eie; and when he was in the citie, where hee fixed his eye, laid claime vnto that as the onely owner: and yet alas, he had not ragges to put on his backe, but as men pittied him: so the Lord hath taken a little pitty on them, and giuen them libertie to walke abroad in the woald, and they are so conceited that all is theirs by sea and by land: but alas, they can not examine their title; and therefore when the Lord shall come and say, Giue vp thy accounts, thou art no longer to bee my officer: Alas, what acount shall they make, that haue spent all their Masters goods, and haue neither in their own hands, nor in the hands of another, one pennie to discharge all with. These men all the dayes of their liues, haue been paying debts where they ought not: euen like a gallant, that hath a wife, and companie of poore children sitting at home, while he is in the Ale-house wasting his goods. Now when his rent day comes, he gathers in his rents, comes againe vnto the ale-wife, tels her, hee is come to pay his debts: now, alas, poore soule; he was bound to pay no debts there, but at home to his wife and children: So wicked men pay all to the deuill, no­thing to God: and therefore because they will be thus debt-bound to the flesh, to liue after it, they shall be sure to die.

Reas. Comparison with others. 3. is comparison with others: First, wicked and profane, which are extraordinarily beastly: these men often­time, liue a faire life, and die a quiet death; and therefore if God loued them a little in both these, then surely must I needs be loued of God much more. Againe, with the godly; they are a companie of precise persons, men of melancholy dispositi­ons, at peace with no men, cannot liue quietly at home, but they must abroad to heare sermons; and yet for all this, I sit still at home, content with that which God sends, and am as wel esteemed of my neighbours as they, and why then should not I be in the fauour of God, as well as they? Thus dealing with their owne soules, they are farre gone in a conceit, that [Page 205]God is like vnto them, and loues them most dearely: & there­fore are sure to die in it.

1. Vse reprehension: first, confutation of the wicked, that they are of an other kind of stampe, then they dreame of: they conceit heauen and happines, when indeede they are but one steppe from hell. 2. Correction of the godly, that if they trust for any fauour at the hands of wicked men, they shall be de­ceiued: for it is impossible they should doe them good, ex­cept the Lord worke it out of them; for they are forlorne creatures, and forsaken of God.

2. Vse instruction. First, admonition to the wicked, that they bragge not too much of their prosperitie, in so high a conceit of all is well with them. 2. A direction to the godly, to conceiue best of themselues, when they haue learned the greatest humilitie, to confesse that they are but dust and ashes, and lesse then the least of Gods mercies. This will make them mount vpon Eagles wings vnto the kingdome of heauen, and the throne of glorie.

3. Vse consolation. First, in our exaltation, when we shall consider what a difference there is betwixt the true loue of God, shed abroad in our hearts, and that vaine conceit that we had of it in our owne thoughts. Paul thought he did well, and that it was an acceptable sacrifice vnto God, to shed the blood of the poore Christians: he was zealous for the law: and surely he had no small conceit of Gods loue toward him. But when the Lord had appeared vnto him, and told him of his seruice, he becomes of an other minde, and triumphs in no­thing but in Christ crucified; and that with an execration, [God forbid:] now he sees the world crucified vnto himselfe, and himselfe vnto the world. 2. This obseruation may vouchsafe comfort in affliction, that therefore the Lord doth afflict vs, that we may not trust too much to our selues, but truly resort vnto him, that will denie vs no comfort.

Reason for all opinions. Obs. 6. No opinion so absurd, but men wil haue some appea­rance of reason for it. That God is like man, is a conceit vaine enough, and full of absurditie; yet the hypocrite hath his rea­son for it, because God is silent. This point is cleare in all kinds [Page 206]of errors, Atheisme. which for breuitie, I refer to foure heads; Atheisme, Idolatrie, heresie, prophannes. Atheisme, a strange opinion, euen against reason it selfe, and the crie of the whole world, which cannot but make God the first and the last. For if there be any beeing, which cannot be denied, then must it needs be either the first beeing, or a beeing from the first: for to say that there are two first beeings, is false; seeing that two doth alwaies pre­suppose one, but one doth not alwaies presuppose two; one may be without two, but two cannot be without one: there­fore euery beeing wil say that God is this first, that God is this one. Secondly, euery creature is for some next ende, as all things are for man: now for what next ende is man? surely for God, or else he is good for nothing. A stately building can not be, except some man haue his hand in it, though I can see neuer a man about it. This stately palace of the world, could not be, except God had shewed his power in it, although wee cannot see his presence, according to his essence: yet see how Atheisme preuailes: 1. Of God. there is no cause aboue nature or fortune, for into these two may all things be resolued as the first prin­ciples, and therefore there is no God: Tush, God sees not, nei­ther is there any knowledge in the most high.2. Of creationAtheisme of his works; first, of creation; that could not be because the Lord had no workemen to helpe him, no instruments to worke by, nor any matter to worke from. 3. Of proui­dence. Againe, no prouidence, be­cause bonis malè, malis benè. Neither any last iudgement, 4. Of last iudge­ment. be­cause all things come a like since the fathers.

Neither haue we these generall Atheists alone, Partiall A­theisme. but also many partiall Athiests, denying of his particular prouidence ouer all creatures: [...]. Of speciall prou [...]ence in all creatures. It is too base for the Lord to take care for smal crea­tures, and actions of small moment; because he sits like a king, and therefore iudgeth the great matters of the world; [...]. In sinne. and the rest he puts ouer to angels and men, nature and fortune. Againe, those that denie the prouidence of God ouer sinne, saying hee hath a bare knowledge of it; as though there were any prouidence which did not containe in it knowledge and care: and they are not without reason for it; God is not the author of sinne: a good reason, if it were not mis-applied. Againe, the A­ramites, [Page 207]the 1. of King. 20. v. 23. 3. Of Gods vbi­quitie. will fight no more with Isra­el in the mountaines, because their Gods are the Gods of the mountaines, and therefore they ouercome vs; but let vs fight against them in the plaine, and doubtlesse wee shall ouercome them. Here is an vndoubted argument, that God is not euery where; and therefore they might as well haue said, no where. Beside, 2. Of his special and extra [...]di­nary pr [...]i­dence. we haue more secret Atheist; as some physitians, which when God shewes his extraordinarie prouidence, in preseruing some with­out food for many yeares, will shew how this may be done by the losse of stomack, liuer, and the rest of the instruments which serue for nutrition; and they further adde, for the preuenting of the death of the bodie, that these parts are turned in salinam substantiam: which saltie substance is so farre from corrupting the body, that it preserues it: now for the continuance of life, they adde further, that the braine, heart, and lungs, being in their naturall force, giue life, sence, and motion, by reason that breathing is from without, as well as from within, where­by the lungs are preserued, and that the spirits vitall and a­nimall, are generated from pure ayre, whereby the heart and the braine are preserued in their functions; so that what shall bee without reason, to deny God his prouidence. 3. In Iudiciall Astrologie. Neither would I haue the Astrologians to thinke themselues free from this conceit, when they make the starres the rule to square all actions, as well voluntary, as naturall; and to determine of the ends and issue of them both.

Secondly, it is strange, Idolatrie. that there should be any conceit of idolatrie; seeing that nothing can be like God, either in beeing or doing, Isa. 40. Againe, all the idols of the heathen are known by their causes; which to imagine of God, is absolutly impos­sible. The smith, Isa. 44. taketh an instrument, worketh in the coales, euē with the strength of his armes: is an hungred, his strength faileth, he drinketh no water, and is faint: the like is said of the carpenter, ver. 13. and therefore verie strange that such feeble creatures as these should bring forth their creator: nay, stupid blockishnes, that the workman should esteeme the worke of his own hands, better then himselfe that made it. The like may be said of the matter, which is as fit in his owne conceit to warme [Page 208]his body, and prepare his meat, as be an idole for his soule: folly in­comparable! that fit matter for the fire in his chimney, should be as fit for the kindling vp of the fire of his zeale and deuo­tion in his heart: strange againe, that the picture of a man, beast, or the foules of the ayre, should be counted better then the li­uing man himselfe; nay alas, then the liuing God. Lastly, that whose ende is vanitie, to be counted the felicitie of the soule, is most shamefull and intolerable: yet for all this, Iere. 44. v. 17. We will burne incense to the queene of heauen, and powre out drinke offerings vnto her: haue they not reason for this? yes assu­redly, they haue a double reason: First, losse, in that they haue not done it; ver. 18. Since we left off this worshippe, we haue had scarcenesse of all things, and haue beene consumed by the sword, and by famine. A second reason is the profit of idolatry, v. 17. when we did this, then had we plentie of victualls, and were well, and felt no euill.

Thirdly, Heresie. Tran­substantiation, Consubstantia­tion. no heresie, but some reason for it: as Transubstanti­ation must needes bee true, because Christ hath said, this is my body: and consubstantiation must be as good as this, because of the personal vnion of man-hood with the deitie. A pretie dispute we haue in the 12. Christ not the Messias. of Iohn, betwixt Christ and the people concerning the Messias: In the 32. v. Christ layes downe this proposition, If I were lift vp from the earth, I would drawe all men vnto mee: this Christ meant of his death, and so the people vn­derstood it; but he hath put an argument into their heads, whereby they will conquer him; ver. 34. We haue heard out of the law, that Christ bideth for euer: therefore by thy owne con­fession thou art not Christ, because thou saiest thou must die. And I pray you consider, how they triumph in this their ar­gument, How sayest thou now, that the sonne of man must bee lift vp? who is that sonne of man?

Fourthly, Prophanation. for prophanation: see how the Apostle labours to preuent the wicked conceits of man concerning the abun­dance of grace: 1. Of grace. where sinne abounds, there grace abounds much more: a good reason in the conceits of wicked men, to make them sinne the more, that grace may abound. Againe, for E­lection and Reprobation: see how men profane them; If I must be [Page 209]saued, let me doe what I will, and I shall not be damned:2. Election, Re­probation.and if I must bee damned, let mee doe what I will, and I shall not bee saued. Now should I come to discouer that the ground of all these o­pinions is nothing, but thou thoughtest, or it was thy conceit: but because this is the last obseruation in the conclusion, I wil put it off vntill I haue briefly giuen the reasons, and made the vse of this point.

Reason. 1. No man will denic himselfe, and therefore though oftentimes he denie the rule of reason, yet neuer will be abso­lutely denie reason; because reason is one of the principall fa­culties in man; and therefore must it trudge to make vp his broken conclusions. Reason cannot act without reason, and therefore men will haue false reason, before they will haue none.

Reas. 2. Is the simplicitie of truth, and multiplicitie of errour: From errors multiplicity. and therefore though men cannot bring in truth to maintaine falshood, yet may they haue many falshoods, to make a faire shewe for one falshood.

Reas. 3. Is the nature of opposition: From oppositi­on, which on both sides is to defend his own. Truth and falshood are deadly enemies, and therefore as truth laboureth to confirme himselfe by all those that loue him; so falshoold laboureth to gather together all his forces by those that maintaine him. Hence it comes to passe, that heretickes will neuer be coufu­ted, but as long as they can breath, they will vent what they haue conceiued.

Vse 1. reprehension. First, confutation of the wicked, in that they adde sinne vnto sinne: First, to poyson themselues with strange opinions: and secondly to enquire for reasons where­by they may ground themselues in these poysoned errors: so that from errors they grow to heresie; from simple ignorance, to that which we call affected ignorance: ignorance is so good a mother to deuotion, that she will nource vp error, and error will grow vp to heresie, a child of rebellion. Secondly, cor­rection of the godly, that they yeeld not at any time to the least motions of errour, least they become disputers for errors and opposers of Gods truth. Many honest and well-minded persons, haue gotten such familiar acquaintance with here­ticks, [Page 210]that they haue beene poysoned by them, and so haue come to hate the truth, which once they imbraced.

Vse 2. instruction. First, an admonition of the wicked, that they be a little more sober in broaching of their errors, least that the Lord seeing their malice against his truth, come with a sharpe reproofe, and cut them off suddenly. Secondly, dire­ction for the godly, to keepe themselues to Gods word, and neuer labour to wrest it, either to the right hand, or to the left, for the vpholding of any conceits that the deuill, their owne flesh, or the wicked world shall suggest vnto them.

Vse 3. consolation. First, in prosperitie to remember that e­uerie good thing we enioy, shall willingly bee spent for the maintaining of the truth, and the opposing of error, euen vn­to the death. Secondly, in aduersitie, to consider how wee haue vsed no indirect meanes to bring our purposes to passe, but still haue rested vpon the Lord, for the reuelation of his will, and the time of our deliuerance.

Obser. 7. The ground of all wicked mens opinions, and likewise of hypocrits in this place, Absurditie of Atheisme. is nothing but a thought, and a conceit of their owne: for so the words runne plainely, (therefore thou thoughtest:) and this will bee plaine, if we exa­mine it in all the former opinions. First, Atheisme, there is no God; Of God. because they thinke he seeth them not: euen as if the owle or woodcock, when they haue gotten their heads into a hole, should thinke no body seeth them, because they see no­bodie: or like the blind man in Athens, which going to bed with his eye-sight, and admiring at the extraordinarie length of the night, crieth out against the gods, that they kept the day so long from appearing; when alas, in the night time hee fell blind, and therefore thought that all the world was blind as well as he; when indeed other men had beene vp, and at their workes, now readie to sleep againe: So deale these men with God: they blind themselues, and therefore God must be blind too; but he will find them out, and then they shal know that this was but a conceit.

Againe, nature and fortune are the two supreame causes. I would that these men had stood by the ouens mouth in Dani­el, [Page 211]cap. 3. and had seene the three children in the middest of the fire, bound in their coates, their hosen and their cloakes, with their other garments, and yet not an haire of their heads to be burnt, nei­ther their coats changed, nor any smell of fire to be vpon them, and yet the flame of the fire issuing out of the ouen to haue slaine those men that brought them forth: what reason would they haue giuen of this? I feare not but with the king, they would haue made a decree, that they would neuer againe blaspheme against this God, because there was neuer God that could deliuer after this sort: we will therefore declare his signes and won­ders, and confesse that his kingdome is an euerlasting kingdom, and his dominion is from generation to generation.

The conceit of the Epicures: No world, Creation. because no instru­ments, nor matter; is a fond conceit: for the best workeman in the best worke, is able to worke without any of these; and to worke by any of these, is imperfection: for who goeth to the market to buy instruments to make him reason with all? & yet to reason is a more excellent worke then to build a stately pallace; therefore God beeing most perfect, could not worke by instruments; for then should be haue been imperfect.

Againe, for his prouidence; Prouidence. if a man see a father whippe his child, and spare his seruant, and should say he loued his seruant better then his child, euery man would laugh him to scorne: so if the Lord whip his children, spare the wicked, it is not for want of loue to the one, or manifestation of loue to the o­ther. So for the last iudgement, Peter telleth them, 2. Pet. 3.5. Last iudgment. That this they willingly knewe not, how all things were by the word of God, and by the same word are still kept in store against the day of iudgement, and of the destruction of vngodly men: for one day is with the Lord as a thousand yeres, and a thousand yeeres as one day: no slacknes with him, onely the creature must haue his time, and then shall be perish, or be saued.

The conceits of partiall Atheists: Partial atheisme It is too base for the Lord to take care for base creatures; they might as well say, to haue created them: for the Lord made nothing which his proui­dence did not guide; and if he be the first and last of all crea­tures, then as all creatures are from him, so all must be vnto [Page 212]him; and that by his owne wisdome. It is the cunning Musitian that must haue the handling of an instrumēt composed of ma­ny strings, and in nature dissonant, to make it sound foorth his skilfull praise: and therefore to keepe that excellent har­mony among the creatures, must needs be the hand of God a­lone: He can make lice, swarmes of flyes, and an host of grashop­pers, fight most stoutly against Pharaoh: now no generall was able to order the battell, but the Lord of hosts, and this is no base thing: for hereby would the Lord get him a name for e­uer. Of sinne. Againe, for the decree of sin: cannot the Lord bring good out of euill, light out of darkenes, health out of sickenes, glory out of shame? and therefore may he decree sinne, and yet be no author of sinne: for hee hath goodnesse enough out of sinne, which shall serue his turne, and the rest he will leaue to the first inuenters. Of Vbiquitie. The conceit of the Aramites shall appeare, when they come to fight with Israel in the plaines, then shall they know that God is as well the God of the plaines, as of the mountaines. For Physitians, that faine would exercise their wits in the wonders of the Lord. Of extraordina­ry prouidence. If reason may be giuen for fourteene yeares fast, surely Christs fasting fortie dayes shalbe worth nothing: I had rather say as Christ did to the deuil after his fast, Man liues not by bread alone, but by euerie word that pro­ceedeth out of the mouth of God. The Israelites apparell, and the shooes on their feet, as new at the ende of fortie yeers, as they were the first day they entred into the wildernesse, was the worke of this word; and no naturall reason can bee giuen for it.

Astrologians are well answered euen by their owne lyes: Astrologie. An Astrologian comming before a Bishop to be made Minister, & professing this art, the Bishop askes him, if he could tel by the starres, whether he should be made Minister, or no? Hee an­swers, he could tell; for hee had alreadie calculated that hee should: Then saies the Bishop, I will see whether I can op­pose the starres, or no: and thus the simple Astrologian was made a lyar.

Againe, Idolatrie. for idolatrie, a meere conceit: they had plentie, and felt no want, therefore idolatrie was good: the world is all se­cure, [Page 213]therefore the deuill is very quiet. The shippes can not passe ouer Goodwine sands as in times past, therefore the old-mans iudgement was better then all the rest, because he neuer knewe it vntill Tenterton-steeple was built; a reason of a doting foole; Tenterton-steeple is built, therefore no shippes can passe ouer Goodwine sands: baculus stat in angu­lo, ergo coelum mouetur: the staffe is in the corner, therefore the heauens are mooued. See it in the children of Israel; Vp Aaron, make vs gods to goe before vs for we knowe not what is become of this Moses: euery word a strange absurditie: first, make a god; a meere contradiction, that a creature should make his creator: secondly gods, that was a calfe, which is a blockish creature, and more foolish then any: now that the foolishest creature should become the wisest of all beeings, is as strange as the other: thirdly, to go before vs: all Israel were not able to put life into that dead picture, and therefore to goe before them was impossible: it would not so much as follow them, except they caried it: and therefore beasts they were, that saw how God went before them in a pillar of fire by night, and in a cloud by day, and when there enemies were behinde them, made this pillar stand behinde them, should now put their confidence in a dead picture. The Papists say man is Gods image, which may be painted, therefore may there be an image of God: Alas, what Papist can paint the soule of man, or the righteousnesse and holinesse that is in the foule. Thomas Aquinas saies the starres might be worshipped, but for feare of Idolatrie: e­uen the selfe same, as if I should say, a man might cut an other mans throate, but for feare of murther: to cut the throate, and murther, are not farre asunder: for the first is the cause, and must needs bring in the other.

For heresie, meere conceits. This is my body, Heresie. therfore it is so in deed. Christ is a rocke, a stone, a vine, therfore he is so in deed: nothing but a rocke, a stone, a vine, surely stones and rockes will reason better then thus. Christs man-hood is vnited to the deitie, therefore it is euery where; as though things vni­ted were confounded, and the man-hood were equall with the deitie, nay the very selfe same: for to haue the same essenti­all [Page 214]properties, is to haue the same essence. Christ must die, ther­fore he is not Christ: because be that dies, endures not for e­uer: as though the graue hauing shut in Christ three dayes, should haue kept him for euer: well, he rose againe, and hath openly manifested himselfe to liue for euer. Diues calls in bel, father Abraham, haue mercie vpon me, therefore to call to the Saints is no such intolerable thing: a good argument, that must needs be fetch out of hell to prooue so damnable an assertion. Pope Alexander treading vpon the necke of Fredericke, hath his conceit for it; vpon the basiliske shalt thou goe: the kissing of his feete, because the sinner kissed the feet of Christ; therefore his church, because bone of his bone; therefore the Pope, because he is the church: as beasts, Psal. 8. are subiect vnto man, so all men vnto the Pope: surely as beasts, for he is the master beast of them all, Reu. 13. Two swords in Christs family, therefore two kingdomes on the Popes head. Peter Act. 10. rise and kill; therefore may the Pope excommunicate and kill Princes. As good conceits as may be, and at the best they are no better.

For profanation: Profanation. let vs sinne, that grace may abound: who will deale thus with a kind friend; he is liberall vnto me, therefore will I prouoke him to doe me good by my vnkindnesses: the Physitian is skilfull, and hath cured a deadly disease, therefore I will drinke some more poyson, that the physitian may not be idle: the surgeon hath healed a dangerous wound, therefore will I stabbe my selfe in the same place, that I may trie him a­gaine. If I must be saued, I must be saued; if damned, no reme­die: why then depriue I my soule of ioy in my pleasures? If I should tell thee, thou must liue, and that is according to Gods appointed time: why wilt thou eate or drinke? this thou wilt say is a conceit; therefore iudge so of the rest, for the cause is alike. Now I come vnto the reasons.

1. V [...]nity. Reas. Vanitie of minde. Rom. 1.21. But became vaine in their imaginations, and their foolish heart was full of darknesse. Hence did arise those conceits following; that the glorie of the incorruptible God, was to be turned into the similitude of the image of a corruptible man, and of birds, and foure footed beasts, and of creeping things: this is Idolatrie. They turned Gods truth into a [Page 215]lie: there is heresie. And for prophanation, strange to consi­der what followed hereupon.

2. Reason is the abuse of the obiect, Selfe-conceit. turning it vnto their owne conceit, and not their conceit vnto it. They would haue their knowledge like vnto Gods, that first sees all things in him­selfe, and after, all things in the creatures: So would man doe, he would first see all things in himselfe, and then himselfe in all things; when indeede by Gods creation, man is made to looke vpon all Gods wisdome in the creatures, and so by re­flexion to see himselfe; euen as a man sees a face in a glasse, and by that knowes his owne: and he that wil first know his owne face, before he see it in Gods glasse, will be sure his face shall be a good one; and therefore will he neuer see any bad face in Gods law, and so shall his iudgement be a conceit of him­selfe.

3. Reason, the violence of passions, which are in wicked men; Violent [...] as a melancholike humour in the bodie, which makes men strangely conceited, and so stiffe in their opinions, that neither wise men by counsel, or learned Physitians by purgations and cordialls, are able to remooue it; except they turne the con­ceit into an other, by letting them plainly see that which fed their humour was so, but now is otherwise. Tralianus cured a woman, that could not be perswaded but that shee had swal­lowed downe a serpent, by causing her cast, and priuily caused a serpent to be put into the bason, and so shee was deliuered. Philotomus cured a person that was conceited that his head was cut off by a tyrant, by causing an yron ball to be put into his hat, the waight whereof did so sore oppresse him, that he cried out his head did ake: the standers by tells him, why then thou hast an head. Some haue thought they haue beene dead men, and therefore would not eate, because dead men can not eate; yet one faining himselfe to be dead, and they putting meat into his mouth falls to eating; and the conceited person seeing that, he falls of eating too, and so his life was preser­ued. Others haue beene so resolute in their conceits, that they haue died in them: as Arthemidorus a Grammarian, who vpon the sight of a crocodile, was so sore amased, that he forgat all [Page 216]his learning, and became so madde that he thought his legges and armes were cut off, neither would he euer be perswaded to the contrarie. Euen thus falls it out with wicked men, that either they see one conceit by another, to prooue foolish, or els they doe so strongly ground themselues in their conceits, that they will neuer be drawne to any better perswasions. As many an ignorant Papist, his fathers were so, and he hopes well of them, and God forbid that they should be in hell, therefore he liues as they did, he hopes well. Yet others after they haue seene, as the Apostle saith, no profit of those things whereof they are now ashamed, become to change their minds, and see all was but a conceit of pleasure. Thus men become more wise after sinne committed then before, because the pas­sions begin to swage: hence the prouerb, serò sapiunt Fryges: they shut the stable dore, when the steed is stoln. And so many like Diues in hell, would be wise when it is too late. Thus when we are taken away, we come to had I wist, and doe pe­nance in hell to no purpose.

1. Vse reprehension. First, confutation of all wicked men, that boast of their newe inuentions. We haue many that crie with Pythagoras, [...], but alas, what haue they found? parturiant montes, nascetur ridiculus mus: they haue found out strange matters, yet when all is brought to the birth, it was but a mountaine conceiuing, and the offspring was a poore mouse. They were in the toppes of Kings houses in their vaine conceit, but alas, all is but the spiders webbe, fitting for no­thing but the besome to sweepe it to the dunghill. 2. Vse is correction of the godly, that are too credulous of wicked mens opinions. Good Bereans will search whether the things be so or no, and these shall be wiser then they of Thessalonica. It behoo­ueth a wise man in these cases to haue his eyes in his head.

2. Vse instruction. First, admonition. Thou saiest thou art rich, and increased with goods, and hast neede of nothing: and knowest not how thou art wretched, and miserable, and poore, and blinde, and naked. Reu. 3.17. This is the conceit of all hypocrites, therfore let them looke to Christs admonition, v. 18. I counsell thee to buie of me gold tried by the fire, that thou maiest be made rich: and [Page 217]white rayment that thou mayest be cloathed, and that thy filthy na­kednesse doe not appeare, and annoint thine eyes with eie salue, that thou mayest see. Surely if God loue thee, hee will rebuke and chasten: therefore in the second place, let it be a direction to the godly, that they be zealous, and in their zeale ielous ouer their hearts with a holy inquisition, how it stands betwixt God and their soules: if they find Gods truth rooted in their hearts, praise God for it; but if they see the deceits of their hearts, repent and amend, least the Lord come against them, and cut them in peices with the sword of his iudgements, that would not suffer the word of God, liuely and mightie in opera­tion, sharper then any two edged sword, to enter through, euen to the diuiding asunder of their soule and their spirit, of their ioynts & marrow, and to discerne of the thoughts, and intents of their hearts: let this be powerfull, and we shall neuer be conceited.

Vse 3. consolation. First, when we do not conceit too high of any grace or gift of God in vs, but say from the very heart, glorie be to God: When Dauid can say, I am not puft in minde, I haue no proud looke; then he found ioy at will. Secondly, in our affliction not to conceit with Cain, my sinne is greater then can be forgiuen: but as wee descend downe into our owne hearts, and plead guilty; so againe by the eye of faith, to ascend vp­ward vnto God in Christ; and then shall we say with Iob, al­though he kill me, yet will I trust in him: and I know my redeemer liueth, and shall stand the last vpon earth, and that I shall see him with these eyes. And thus much of the bond of inference: the bond of copulation followeth.

These things hast thou done, and I held my tongue:] Sinnes, Sinne and Gods silence may for a time agree to­gether. and Gods silence, are no kindly friends, yet they are here yo­ked together; and that by a bond, that doth not onely con­ioyne, but gather together; and that not by connexion, but cheeke by ioule; not one drawing in another, for neither can sinne by any good consequence drawe after it Gods silence; neither Gods silence (except abused) any wayes allure vnto sinne: both are absolute, and therefore soone may they bee parted. From hence might be obserued; first, that more may absolutely be affirmed of sin & silence coupled together, then [Page 218]can be vpon condition: for God makes no condition with sinners for the time of his silence, neither haue they any lease from God how long they shall sinne, and he wil say nothing: for God will haue his libertie. Secondly, wicked men shall haue nothing to excuse them from God. Indeed their sinnes goe before Gods silence; Gods silence comes after, and they againe come after with more sinne: for so are the words ioy­ned together: 1. They doe: 2. God is silent: 3. They thinke: it may be by their latter sinning, they haue a perswasion of conditi­ons of peace: but alas they are deceiued; for hereby riseth a threefold iudgement against them: one for their first sinne; a second for the abuse of his silence; and a third for that they haue had no measure in their sinning, and therefore shall God haue no measure in his punishing.

Obser. But the obseruation proper to the place is this, that mans sinnes, and Gods silence may stand together for a time. The disciples of our Sauiour Christ knewe not of what spirits they were, when they asked Christ, that hee would call for fire from heauen to destroy his enemies. Indeed if any tender hearted man should sit but one howre in the throne of God almighty, and look downe vpon the earth as God doth continually, and see what abhominations are done in that houre, he would vn­doubtedly in the next set all the world on fire, and not suffer his wrath to bee pacified, or the fire to be quenched.

Reas. From opposi­tion. 1. From the nature of opposition: Two things that disagree may be coupled together by some third: and in that third, they may agree. Heate and cold may stand together in water; but because water hath cold naturally, and heate acci­dentally, the heate must out againe, and the water remaine in his nature. So our sinnes and Gods silence, euen fire and wa­ter, stand together in this world, and sinne burnes very hote in this world, insomuch, that the whole world boyles with it: and the Lord hath a long time beene silent with the world, verie coole and patient with sinners; but this burning must out of the world, for the world in Gods creation did neuer acknowledge him, as any home borne brood. The deluge once cooled him sufficiently: and againe another fire stronger then he [Page 219]shall get the conquest: and then shal an ende be made of Gods silence, and smoaking coales shall issue out of his mouth for euer, to augment the fire of hell, that it may neuer bee extingui­shed.

Reas. 2. The order of lawes; which is to promise, threaten, The order of lawe.pu­nish: all the while the law is promising and threatening, the Iudge sits still as one at rest; but when that time is expired, he ascends the throne of iudgement, giues sentence, deliuers to the executioners, and straitly commands that such villaynes be dispatched out of the world.

Reas. 3. From meth [...] de. Methode makes a good agreement betwixt things that dissent, when it brings euerie thing to his proper place: First, it brings sinne to Gods goodnesse, then along to Gods law, and thirdly to Gods plagues. They that tame vnruely creatures, first bring them to the thing and place where they haue done the iniurie, then labours to let them see the fault by beating of them: So the Lord first brings vs to our selues, and his silence, lets vs see what we haue done against our selues and his silence, and then doth he let vs feele the power of his wrath, that hereafter he may be our feare: either filiall or sla­uish, for he will haue euerie knee to bowe vnto him: either a knee of power or of reuerence, of loue or constraint, from heart or from bodie.

Vse 1. reprehension. First, confutation of all those that denie Gods prouidence, because they see not present execution of iudgement for sinne, and present reward for weldoing: the Lords times are in his owne hands, and he is verie wise in them all: therefore it is my wisdome to rest content with patience, and expect Gods leasure. Secondly, correction of the god­ly, that are too importunate with the Lord to destroy the wic­ked: Wilt thou not breake the heauens and come downe? but hee that beleeues will not make hast.

Vse 2. instruction. First, admonition to the wicked, that they agree with their aduersarie while he is in the way, least he de­liuer them to the iudge, and they be cast into prison, and there lie vntil they haue paid the vttermost farthing. Secondly, dire­ction to the godly, neuer to be at rest, vntill they know them­selues [Page 220]reconciled vnto God in Christ Iesus; for that is Gods heartie loue, no bare silence: for one may hold his tongue, and yet be extreamely angrie.

Vse 3. From Gods di­rect knowledge consolation. First, in weldoing: surely if God can a­gree with a sinner for a time, how shall hee reioyce to doe his child good that labours to serue him. Secondly, in miserie this may affoard comfort, that God will not bee worse vnto me, then he is vnto the wicked, nay he will spare me as a fa­ther spareth his child, that hee sees endeauour to do well.

Of the order of Gods iustice.

A recaptulation of all the former heads in a briefe and perspicuous table, for the fur­ther impression of Christian comfort in the memories of the faithfull.

Comfort in affliction,

• donation of grace,
  • infor­ming,
    • the a­ction,
      • present,
        • pati­ence,
          • working, v. 4.
          • perfecting, v. 4.
        • wife­dom,
          • giuen freely and liberally.
          • receiued by praier & faith.
      • future, true contentation in all things, v. 9
    • the ende of the action, blessednes in the crowne of life, v. 12.
  • sancti­fying,
    • causes,
      • principall, the will of God, v. 18.
      • instrumentall, the word of truth, v. 18.
    • effect, first fruits a holy kind of offering taken out of the residue of men, v. 18.
• true application
  • in the qua­lification,
    • manifested, v. 19.
    • prooued:
      • in clearing the point, v. 20.
      • in concluding, v. 21.
  • in the pra­ctise,
    • honest and good hearing and doing, v. 22.
    • dishonest and vn­profitable
      • illustra­ted, 23. 24. by
        • tearms,
          • spots & a glasse
          • sin and the law
        • quali­tie,
          • beholding.
          • forgetting.
      • applyed
        • first, in the prescript, v. 25.
        • in the vse
          • vnlawfull, v. 26.
          • lawfull, v. 27.

Seeing then that this is the course that the Lord will take, let no man think to be Diues all his life time in this world, and Lazarus after death: If God promise riches, the way thereun­to is pouertie; before loue, correction; before exaltation, de­iection; whom he saueth, first he damneth; he bringeth not to heauen, but by hell; if he promise life, hee slaieth first. Ioseph sawe the sunne, moone, and starres, worshipping him, neuertheles yet that could come to passe, God laid him where he could see neither sunne, nor moone, nor any starre of the skie, and all that many yeares, and also vndeserued: yet all this while to nurture him vp against the time of honour: God promised Is­rael a land of milke and honie, yet for the space of forty yeeres they went through a land, not only where there were no riuers of milke and honey, but not so much as a droppe of water to refresh them withall: yet all this was done of God to doe them good at the latter end: God promised Dauid a kingdom, yet immediatly he stirred vp Saul against him to hunt him, and ferret him out of euery hole, and that many years. Thus he that will weare the crowne of glory, must weare the crowne of thornes: he that will haue all teares wiped from his eyes, must first shed them: Reu. 15.3. the children of God before they can sing the song of Moses the seruant of God, and the song of the lambe Christ Iesus, must first swim through the glassie sea, mingled with fire and brimstone. It is not the way to heauen, to liue in this world in perpetual ease, rest, & quietnes in body, soule, goods, and good name: therefore as the end of all affli­ctions is full of ioy and comfort, so is the way, seeing it is ap­pointed of the Lord most comfortable, because euery steppe brings vs towards Gods kingdome: and I may tearme afflicti­ons, markes in the way, to tell vs we are to keepe on that way they lead vs. A man inquiring his way, and is told he hath no plaine way but by desolate woods, hills, and mountaines, very stony and troublsome to passe by: when the trauailer see­eth these marks, he saies, vndoubtedly I am right; but if he find all to be plaine, presently stands still, lookes about and saies, I see neuer a one of my directiōs; therfore I am assuredly wrong, this way will neuer bring me to the end of my iourney. So the [Page 370]Lord hath told vs that this is the way to heauen, to passe by many crosses; we run a long and find no such matter, well may we suspect that we are out of the way: and then assuredly that our pleasant way did not affoard vs so much comfort, but the want of the signes will as much discomfort vs: and there­fore affliction may more comfort vs, then all worldly pleasure, because the Lord hath made the one a signe we are going to­ward heauen, Heb. 12.6. but the other none at all, saue onely of our iour­neying toward hell. But you may obiect, that euerie crosse is not a marke: for first, the sinne against the holy Ghost is a mark of reprobation: secondly, impenitencie: and therfore when he hath these sinnes in the eies of his conscience, how shall he be perswaded, that he can euer be brought into the way to hea­uen? For the answer of this point, let vs consider a threefold fountaine of this perswasion. First, for that open and wilfull a­postasie from God, is a voluntary willingnes & malitious ha­tred against the profession of a knowne truth: now the fruits will iudge the cause: Is there in you the renouncing of Gods truth, which before you haue professed & heartily embraced? perceiue you this malice prosecuting this mischiefe? what per­secution doe you remember in word or deede you euer raised against the truth? what sword haue you euer drawn against it? or what volumes haue you either written or approued against found doctrine, with purposed opposition against your owne conscience, neither that of frailty, but of meere will, and ob­stinacie? of this, examples are rare, as Iulianus the Emperour called Apostata. Of the second, impenitencie, there is the same fountaine, but not in the same degree; and that is extremitie of hardnesse of heart: of which kind was Cain, Esau, Saul, Iu­das, & many of the prophane people of the world, that know not Christ: and such as knowe him onely in vaine profession outwardly, and so continue, are partners of the sinne, and shal be examples of Gods vengeance. This fountaine cannot be in them that sinne onely against their conscience: for then should euerie man be guiltie of it: when the sinne was committed, we may remember that the illumination of our vnderstanding, & the regeneration of our wills did oppose it; but both beeing [Page 371]weake and imperfect, we were drawn vnto the euill. And here before I come to the second fountaine, I propound a briefe distinction of temptations; some touch our faith, whether we beleeue or not; othersome the fruits of faith, either of profes­sion of the truth, or els of obedience sutable and kindly to our profession: the former is tryed by persecutions, feare, fauour, &c. the second concerning persons, possessions, and good name, is knowne by charitie in keeping of the second table. Now these are not the things that exclude Christs propitiato­rie sacrifice, except incredulitie, bringing forth impenitencie, and vtter renunciation of the faith, be ioyned with them. But here we often heare the cries of Gods children; alas, I beleeue not, & therfore draw vpon me the paine due to the vnfaithfull. Here I would intreat euery one to waigh with circumspection, and due consideration, his owne estate in so waightie a point as this. And therefore let him be aduised, that there be other two fountaines that may scare our soules with these feares. The first, is corporall infirmitie, deluding the heart and braine, whereby strange imaginations are wrought in our heads, and dolefull passions in our hearts: these things alwaies vrge terror and distrust, and deludeth vs with opinion of want of that, whereof we haue no lacke: as others often are caried with o­pinion and confidence of those things whereof they haue no part. Aetius reporteth that Phylotimus was faine to put a cap of lead vpon a Melancholickes head, that could not be per­swaded he had any head at all, vntill at the length feeling the waight to oppresse him cryed out, my head akes: why thē saies his freinds, you haue a head. Artemidorus the Grammarian, did imagine that he wanted both an hand and a legge, when euery man els could iudge it was but a fancie, from which he could not be recalled to his dying day. So often deales the de­uill with vs, by deluding of our phancies, that we want both head and heart to God-ward, and that we haue disposed both to him-ward. But many a bleeding soule may go further: what tell you me of melancholie, it is a disease that I am free from? well, let that be granted (yet rare it is to finde persons without it, that are touched with this kinde of griefe,) yet we finde a [Page 372]third fountaine, that may without all delusion streame this wa­ter of bitternes, as the sense of our sinnes may pricke vs, espe­cially such as most hunger and thirst after righteousnesse, and are poore in spirit, and broken in heart: yet this is an infalli­ble token of grace, that they long after the liuing God, and their soules pant for him: Oh when shall I enter into his pre­sence? Oh men of God, what shall I doe to be faued? The rest of the world (except some vengeance of God lay hold vpon them, or some horrible fact gnaw their wounded consciences) passe their time in blind securitie, carelesse of God, and empty of all sense & hope of a better life: these passe their daies, and finish their courses, as the calfe passeth to the shambles, not kowing his ende to be slaughter by the butchers knife. You therfore that truly grone vnder the burden of your sinne, con­sider the groūd of your error: you iudge your faith by inward feeling, and your actions proceeding therefrom, by your thirst of righteousnesse and presence of your wants. Here you iudge by the quantitie of faith, and not by his vertue; when a very graine of mustard seed, a little smoking flax, or a broken reed may suffice with God to bring forth a tree, a burning fire, and a stable plant of righteousnesse: for both the sense of faith, the sinceri­ty of the fruits, and increase of the measure, are all the gifts and graces of God dispensed vnto vs, according to his owne wise­dome, making most for his glory and our good. If we consi­der but the extemity of our misery, the lest sparke of faith may giue vs a world of comfort; and the smallest worke of obedi­ence performed in sincerity, though not in perfection, may perswade vs of the same loue of God, as though we were as strong as our father Abraham, or any resolue martyr that hath sealed his religion with his blood.

But the Christian saies, I haue no feeling of Gods grace, and therefore no faith: I answer, true faith may bee without feeling, and therefore it is dangerous to iudge the want of faith, Faith without feeling. by the want of feeling. That this is the truth, let these be the grounds of it: First, a man may rest vpon God, and yet want the feeling of the loue of God; as Iob. Dauid, the woman of Canaan, &c. Iob: 13.15. God is mine enemie, the arrowes of [Page 373]the Almightie drinke vp my blood, he makes me as a butte to shoote at: here Iob hath none of the feeling of Gods loue towards himselfe, but he hath not lost his loue and fath toward God: for he saith, though the Lord should kil me, yet would I trust in him. Dauid, Psal. 22. Oh my God, I crie by day, but thou hearest not; by night, but thou giuest no audience: neither night nor day had he any feeling that God did heare his prayers, or graunted his re­quests; but yet he was not without faith, for he made this prai­er in faith, and that with speciall application (my God.) The Canaanitish woman had fowre repulses; 1. silence. 2. deniall; I am not come but vnto the lost sheepe of the house of Israel. 3. the Apostles to speake against her, send her away, for she crieth after vs. 4. a wofull remembrance of her miserable estate, Woman, it is not good to take the childrens bread, and cast it vnto dogges: in all these, Christ shewes her small comfort, yet shee hath not lost the feeling of her saith: for still shee cries, Truth Lord, yet the dogges may eate the crummes that fall from their masters table. And surely all that can thus hang on the breasts of Gods mer­cies, are children of hope that neuer miscarrie; but at length af­ter many scourges, shall heare the admirable voyce of com­mendation, I haue not found such faith in any, goe away in peace, and be it to euery one of you according to your faith.

Reas. 2. Hee that will rest vpon the meanes of his saluation, though he finde not any sweetnes in the performance of them, is a true beleeuer, though hee feele not his wished ioy. Wilt thou goe to beare Gods word, and frequent the places of his worship? wilt thou pray, read, conferre, meditate, &c. and per­forme all these in obedience vnto God, though thou feele no sweetnesse in them? then assure thy selfe, that resting vpon Gods meanes for comfort, thou hast true faith, and that cannot but at length make thy ioy to breake forth.

Reas. 3. He that with all his heart can wish the saluation of a­ny member of Christ, is a true member of Christ, and ingrafted into Christ by a liuely faith; now these diffressed soules can wish with all their hearts the saluation of others; and therfore it cannot be, but they should be of Christs bodie, and haue in them the true life of that bodie for a member of the world [Page 374]can neuer in vpright sinceritie, wish the wel-fare of Christs bodie.

Reas. 4. They that most complaine of their corruption from the true sense and feeling thereof, are sanctified by the spirit of grace: for corruption cannot complaine of corruption, nei­ther one sinne become an enemie to another; but grace alone complaines of corruption; and the law of the spirit, opposeth the law of the flesh: nowe it is prooued by experience, that none complaine more of sinne, then the poore Christian affli­cted in conscience: neither is this their complaint that of the wicked; for they crie out of the sense and feeling of the pu­punishment, but these for that they should so displease God: O therefore lift vp your hearts, and cry with Dauid, Psal. 51. Lord restore vnto vs the ioy of thy saluation.

Againe, let vs consider with whom we fight, and for what crowne, and how both heauen and earth mooued at our re­demption; and the same power concurred thereto as in our first creation; and therefore the worke beeing so great, no maruell if we vndergo many an heauie burthen, be put to many a dan­gerous lift, yet the foundation is so surely laid, that it must vp in spight of all opposing power: For as the great and mighty oakes are slower in attaining their full growth, then the shrubs and weedes; whose enduring is for many yeares, and for time out of mind, (as we say,) when the other in short time wither and fade away; so must Christians esteeme their increase of heauenly graces, slowe, but sure, and euerlasting as immortali­tie, that they may bee as a beame, or a pillar in the temple of God for euer and euer: for the life of grace is no naturall life, but spirituall, therefore no way corruptible: for if it were so, con­tradictions would be true, that spirituall life should bee natu­rall life, incoruptible corruptible, and immortal mortall. Nei­ther here let vs be deceiued in iudging according to our sense, or meere shewes of things; for then the most fruitfull trees, in winter shall be taken for barren, and the lustie soyle, dry and vnfruitfull, while it is shut vp with the hard frost: but reason and experience prooues the contrarie; faith the spirituall sheild in this our spirituall war-fare, endureth much battering, and [Page 375]many brunts, and receiueth the forefront of the encounter, & oftentimes fareth as if it were peirced through, and worne vnfit for battell, whereupon we lay it aside: yet euen for all this it proues inuincible, and repelleth whatsoeuer engine the enemie inforceth against vs, and standeth firme rooted, what­soeuer storme Sathan raiseth for the displacing thereof: there­fore when the sense of faith is dulled in vs, and the fruits mi­nister discontentment; remember that the graces and mercies of God are without repentance, and Christ Iesus whom he loueth he loueth vnto the ende. Suppose that fire were extraordinari­ly fixed in the cold water, so that you would say there can be no coldnesse at all in the water; yet consider that cold is so na­turall to the water, that secretly he will driue out the heate, and make it apparent that the fire had no place there but by v­surpation: so faith in the soule of man assisted by patience, when man in the verie fire of affliction, will by little and little bring out sinne, and with sinne the punishment of the same: so that it shal clearly appeare that faith doth but esteeme of them both, as tenants at will.

Oh consider this, that our goodnes did not mooue God to bestowe his mercie vpon vs, neither shall our sinne cause him to remooue it: for he saw them before be gaue vs his mercie: why did he not then withhold his mercie? surely as he knew vs when we were strangers from him, and loued vs when we hated him, and had nothing which might prouoke his mercie but our miserie: so is his goodnes continued vpon vs still for his owne sake, and not at all for our deseruing, but for that righte­ousnes sake which is in his Sonne, and that oblation of his of­fered vp; not for himselfe, but for others: and therefore with whome he was well pleased for that sacrifice, with them shall he still be well pleased: otherwise both these absurdities should follow, that this sacrifice might be in vaine, and this wel-pleasing might be changed: from whose righteousnesse so much is detracted, as we attribute either vnto chāge, or vn­to our selues, or thinke to attaine vnto, in respect of our owne satisfying: and againe, so much of Gods mercie is impaired, as we shall rest vpon any power or vertue in our selues, whereby [Page 376]to auoid his vengeance & iustice. Election is onely the Lords, therefore committed to no hazard: if on vs, who are like the wind in vnconstancie, and as fraile as the tender hearbs, how soone should all become nothing, therfore Gods decree being laid the first corner stone, we may assure our selues that the building shall stand for euer: therefore euery one in his conflicts with the deuill, hath full assurance of the conquest: for this roote is laid in him, whose fruit and branches stormy tempests may nippe and shake, yet the sappe shal neuer be dri­ed vp in the roote, neither shal any euil wind of Satan so blast, that the immortall seede bee at any time quite withered: yea, though all fierie darts bend thereto, with all might and maine employed: yet the storme beeing blowne ouer by the spi­rit of grace, and the comfortable sunne of consolation shining vpon our gloomy hearts, it will budde forth againe, into blos­some, fruit, and branch, as a most beautifull tree in the paradise of God.

Let the comparison of bodily sickenesse, and the considerati­on of the kind of frailtie mooue vs: we haue experience how diuers times the disease preuaileth ouer the sicke persons, that actions faile, and the faculties seeme quite to be spent; neither hand nor foote is able to doe their duties; the eie is dimme, the hearing dul, the tast altered, and the tongue distasteth all things, euen of most pleasant relish; and the weake and feeble patient, seemeth to attend the time of dissolution, when as yet not­withstanding there remaineth a secret power of nature, and a forcible sparke of life, that ouercometh all these infirmi­ties, and consumeth them like drosse, and rendreth to the body a greater purity, and firmenesse of health, then before the sicknes it did enioy: euen so ought euerie one to esteeme of the spirituall case, and consider that their soule is sicke but not dead, faith assailed but not ouercome: therefore let patience attend the finishing of this secret worke: and so shall they see these burning seauers of temptations, to be sla­ked and cooled by the mercie and grace of Christ, and that sparke of faith which did he hid, & ouerwhelmed with heaps of temptations, to breake forth againe, consume the causes of [Page 377]the disease. And as nature after a perfect crise dischargeth her selfe either by stoole, vomite, sweat, bleeding, or such like e­uacuations, to the recouery of the former health: euen so shall the faithful soule find in himselfe strange ease after these temp­tations, by reason they haue caused diuers euacations of the filthines of sinne, and therefore greater puritie must needs be in the soule. Thus the Lord preserues the verie garments of his Saints, that he suffereth them not to take any smell of the flame, or the verie sweat of afflictions to sticke vpon them: Psal. 68.22. The Lord hath said I will bring my people againe from Bashan: I will bring them againe from the depths of the sea: Og the Gyant, and all his fat bulls may push at the godly, but their strength shall not preuaile against the strong one of Israel: but euen the foote of his faithfull ones shal be dipped in blood, and the tongues of the dogges of Israel may drawe out the verie heart blood of all these bulls: So that after the conquest, the triumph beeing gi­uen to the Lord, they may truly celebrate it, setting the singers before, the players of instruments after: so that the praise of God may be heard in his assemblies, euen from all them that are deriued from the fountaine of Israel: so that this knot betwixt God & the faithfull soule, more surely knit then that of Gordius, can neuer be loosed by the deuill, broken by his forces, disanulled by his stratagemes, or euer found out by his policies. Therfore as Christ cried out, O my God, my God, why hast thou forsaken me? it is impossible that Christ should be forsaken, therefore it is a voice more for the instruction of his children, then to shew his owne discomforts: if he cried out, why may not we crie out? yet as Christ was heard, and freed from his feare; so shall euery faithfull soule be sure to speede with his God, and shall againe (as Dauid was) be restored to those wonted ioyes, which they sometimes felt in the sweet mercies of the Lord.

These assaults are at the first heauie and bitter; if they come in great measure, they may cause impatience, Iob 3.1. if they continue, then may the soule beginne to iudge them nothing but Gods wrath: Iob 6.2, 3. The arrowes of the Almightie are in me, and the venome thereof doth drinke vp my spirit, and the ter­rors of God are against me: it brings afresh his old sinnes into [Page 378]remembrance, to trouble him in his sleepe; visions, dreames, and anxietie of spirit. Yet in this miserie God supports his faith; he feeling this, gets experience, Rom. 5.4. hence hope, that grace shall neuer be wanting, Iob 42.5, 6, Heb. 12.11. Let Pharaoh feele but a little of this, and he presently rebells: yet the faithfull, though they haue more feeling of their rebelli­ous hearts, and the deuill more strongly assailes them then any other, yea God seemes to be their enemie; yet, Iob 13.15. Though he slay me, yet will I trust in him. Dauid, Psal. 22.1. O my God, I crie by day, but thou hearest not; by night, but I haue no audience: words almost of desperation, and as a man with­out faith: yet then he saith, My God; a plaine argument of faith: for Gods children can not forget their language.

Hence a man may in a manner, see contrarie affections in their prayers: for flesh and spirit struggle together: Gen. 32.18. Iaakobs wrastling is a type of the conflicts of the faithfull with Christ: he assailes them with the one hand, and vpholds them with the other: hence Iaakob is called Israel, a preuailer with God. The Church hath both his names, Psal. 130. and Psal. 121. Mark. 15.22. to 27. we see a strange conflict be­twixt the woman of Samaria and our Sauiour Christ: foure no­table repulses are giuen her; 1. silence, 2. haish speeches of the Disciples, Send her away; 3. cold comfort, I am come for the house of Israel, of which thou art none; 4. extraordinarie reproch, Thou art but as a dogge; therefore must thou haue none of the childrens bread: yet we finde her to be more in­stant at euery repulse, and when the most dangerous repulse was giuen her, to bring an inuincible argument of her faith, True Lord, I yeild all; if my place and deseruings must be con­sidered, then no mercie for me; but, Lord, yet account of me as thou hast saide, let me thy dogge but tast of the crummes of thy mercie, and it shall suffice the hunger of my soule. Thus Gods children ouerwhelmed with sinne, turmoiled with Sa­thans conflicts, and amazed with Gods anger, can then lift vp their eye lids, and giue a glimps to the brasen serpent Christ Iesus, and fling themselues into his armes, catch hold on Gods hand buffetting them, and kisse it.

There be three grounds of temptation. First, our naturall weakenesse, prooued by Sathan and the world. Secondly, the continuall buds of our originall sinne; in vnderstanding, will, af­fections, and all their instruments: our vnderstanding is tur­ned into blindnes of error, our will embraceth not onely those things which corrupt iudgement directeth vnto, but euen where vnderstanding standeth sound; there will bendeth to affection, and neglecteth the light of reason: our affections are both rebellious to right iudgement and will; in that they rage when they should not, and where iust cause is giuen, are quiet and at rest. Thus from these principles in the soule, the bodily members become weapons and instruments of all im­pietie and iniustice, euen to the ouerturning of Church and Common-wealth, except the Lord should restraine them: in so much that the very pillars of the world would shatter in sunder, and the vault of heauen would fall, & all things would turne to their former Chaos, & be consumed with the terrible fire of Gods vengeance, and perish in his heauie displeasure. Thirdly, God puts on his children armour of proofe, but they are negligent in the buckling of it on them; and therefore the deuill often takes aduantage by that to doe vs hurt: euen the gifts and graces of God are made grounds of the deuils temp­tations: and therefore no maruaile though Sathan and the world preuaile against vs, except the Lord stretch forth his hand and vphold vs. Therefore because I see the point in hand waightie, and that which troubles the whole world to lie e­uen vpon this foundation; and the resolution whereof can­not but administer excellent comfort to euery Christian, I wil be bold to inlarge my meditations: and the more willingly, because it is so direct with my text, not as grounded from it, but as misapplied of the weak Christian, taking euery sight of his sin, for this fearefull setting of them before the eies of his consci­ence: when the Lord onely threatneth the hypocrits and wic­ked of this world, which will not but by constraint of law and iudgement, meddle with their sinnes: nay on the contra­rie, it is their nature to make God alwaies a friend vnto them, as before we declared. Therefore for the godlies sake, will I [Page 380]not keepe silence in proceeding for their cōfort. The grounds of all temptations beeing laid both inward and outward, es­sentiall and accidentall; we will come to the difficultie of dif­ficulties, to see how the deuill aimes at these grounds.

For distinction, he doth it two waies, either mediately or im­mediately: mediately either by single means, or by ioyning two together: all these kinds will I manifest in the following dis­course. And first, for his immediate working; the experience of it is more lamentable and infallible, then the manner howe easie to finde out: yet something dare we boldly affirme, and for methods sake, we bring it to two heads. It is either corpo­rall possession, or spirituall: for the first, hee may easily bring it a­bout without any meanes; because he is a most subtile nature, and ful of strength; by his subtiltie he may easily enter the bo­die; and by his strength, he may carrie it at his pleasure; he may possesse the whole bodie, & as Master command all that house; but surely, hee can not haue such accesse vnto the soule; yet from his nature beeing by creation a spirit, and therefore of the same kind of essence with our soules, and indued with the same qualities of vnderstanding and will, is able by agreement of nature, and excellencie of qualitie to ouer-reach man, bee­ing in the selfe same kind his inferiour: For the nature of An­gels is more excellent then mans: and therefore hath hee a power ouer them; for in nature euery inferiour power is sub­iected to the superiour, yet both of them limited of God. Ther­fore I doubt not, but God permitting, the deuill is able to med­dle with our spirits, without all corporall meanes; euen as we see corporall creatures with bodily and corporall force, to an­noy one another; and as men haue fellowship one with other by corporall presence, and are delighted or displeased with the qualities of the mind, according as they like or dislike, vt­tered by speach and talke: so it is most like that spirits haue their societie maintained by a spirituall conference, whereby their wils and purposes are intercommunicated one to another, without corporall sound, whereof both the spirits want the instrument, and the voice nothing affecteth the mind. Daily experience maketh this manifest in such as are possessed; whose [Page 381]discourses are often rare and admirable, whose speach and phrase is often such as they neuer learned. Now the deuill must needs be the schoolemaster; and surely he informes them not by voice, but by spirituall communication; and so they re­ceiue a cleare notion, of many a point they were alwaies igno­rant of, and are able to expresse it in all varietie of languages, and that in the phrase of eloquence: Nay, in a lesser degree then all this, the false spirit perswades Ahab by all his false and lying Prophets, that he should goe vp and prosper: surely this spirit informed their spirits. Thus entred Satan into Iudas, not by corporall possession, but spirituall; and perswaded him to betray Christ: thus Ananias, Acts 5. had his heart filled: and Ephes. 2. the deuill is called the spirit that worketh in the children of disobedience: and that once they walked according to the conduct of that spirit. These must needs bee reall operations, carrying a force in them, more then obiects do vnto any facul­tie that is conuersant about it: for suppose the deuill should hold any art before the eies of an ignorant man, could he pos­sibly become a good Grammarian, Rhetorician, Logician; whereby hee would talke with a Grecian, though he were a Barbarian; plead with Cicero, though he were one of the com­mon sort; and dispute with Aristotle and Plato, though he had neuer been in their schooles, but had followed the plough all his life? I should from reason thinke it impossible: therefore he communicates his knowledg with these ignorant persons. But you will say, this is strange, why should we then not per­ceiue it? I answer, the bodie in which the soule is, is as a vayle, to hide his manner of communication from vs: yet it is no hin­derance for him to enter within the vaile, and speake vnto vs more angelico: yet we peceiue it not, saue in the effects; because for the time of this life, we exercise all actions through the bo­dy: yet I am perswaded, that if the soule were out of the body, we should perceiue it most plainely: if the curtain were drawn we should see the deuill lying with vs in our bosomes: for the soules among themselues, and with the angels in heauen, haue sweet communication, and therefore I feare not, but the dam­ned soules and deuils in hell, haue their wofull societie.

Againe, for the better conceiuing of this point, wee stand not only subiect to Sathans annoyance, through the subtilnes of his nature, being a spirit; but through that long experience and practise about our miserie, from age to age, is able to work more powerfully, the Lord permitting him for a time. Thus more perfectly he knows our minds, and gathers much by the inclination of our affections, and will, and marking the ob­iect on which we dwell. But you will obiect, the Lord hath reserued this propertie vnto himselfe to know the heart. Ans. It is true; but the communication of the heart, may be betwixt man and man, and man and angels: therefore the Lord direct­ly knowes the heart, and all the corners of it; so that wee can bring no fallacian out of it to deceiue God; but the deuill may be deceiued, as surely often he is in the discourses of the god­ly. Experience hath prooued, that the consultations of wicked kings, haue been reuealed to the godly, 2. kin. 6.11. Will ye not shewe me, which of vs bewrayeth our counsell to the King of Israel? one of his seruants makes answer, It is Elisha the Prophet that tel­leth the King of Israel, euen the words that thou speakest in thy pri­uy chamber: Elisha heard not these words, yet they are com­municated vnto him after a spirituall manner, such as are the visions of God: and thus Paul, depriued of all bodily instru­ments, sawe things inutterable. Yea, the deuill beeing Gods ape, hath detected one wicked mans counsell to an other: but he hath alwaies bin deceiued in the consultations of the god­ly, and neuer was able to reueale them. To proceede: From this experience he can conclude not onely from our speeches, and gestures, to conceiue of our intents, and purposes; but out of our vniuersall corruption, whereof hee hath continuall proofe, much matter of argument to discouer the vanitie of our minds, the secret thoughts of our hearts, and the verie in­clinations of the same. Now these beeing found out, hee will proceed to suggestion, as he seeth occasion, and our greatest inclination, and so by instigation vnto sinne, make vs disobey God, and all his holy commandements. Againe, that he doth not all by suggestion vnto the soule inclining it, is plaine, whē our natures seem not to incline vnto them, in any speciall con­sideration, [Page 383]or loue it before other wickednesse; neither the world alluring or inforcing vs; especially Gods children ab­horring the very least conceit of such sinnes, as blasphemies, and laying violent hands on themselues, or others, without all hate or malice, or any occasion of reuenge. And surely of the same nature, is despaire and distrust of Gods mercies, losse of the seede of Gods word, when we haue no inclination vn­to them at all, but rather contrarily affected: and these the deuill puts vnto vs in regard of our generall corruption, with­out any further consideration of speciall inclination; and ther­fore he neuer ceaseth in these temptations, because he hath hope to preuaile in them; and therefore shall we neuer be rid of the deuil, vntill God haue wholly deliuered vs from our staines. Truely Gods children often admire how euer such a thought should rise in their head, when they hate the very appearance of it.

Now I come to the second head, which is done by meanes, first single, and then mixt: but before I enter this, let vs consi­der the deuill as a fowler, whose nature is to be a friend in shew, but a foe in heart. Secondly, looke vpon his snares, which all of them haue three properties, sweet, dangerous, secret. Thirdly, consider the waies of his laying: the deuills way is suggestion, reall operation, and both together: the way wherein he layes them, is inward or outward; inward, iudgements and lusts; out­ward actions, graces, things indifferent, and euill company as the stale: the hold that he hath, is very strong, for vntill grace haue turned him out, he holds men at his will: a most beastly captiuitie: nay worse then beastly, because beasts hauing once bin snared, wil come there no more; but a man is neuer wel but when he is in the snares of the deuil. Secondly, it is a voluntarie captiuitie, and therefore like to be for euer, except the Lord haue mercy to change his mind, and draw him against his wil. Thirdly, it is most base: for Israel in Egypt may be accounted kings in regard of the slaues of the deuill. Lastly, it is most trea­cherous, because they renounce their couenant with God, and strike hands with the deuill; and therefore from these things cōsidered, we may make full account that the deuil hath many [Page 384]meanes to helpe him: the first is suggestiō on the soule, accom­panied with all the baits he can imagine: the second reall ope­ration on the bodie, affecting humour and spirit, and so ma­king them assist him as meanes to worke our woe. Humor di­stempered, causeth diseases to the bodie, and the bodie dis­eased, changeth our manners and course of liuing: hinc mores sequuntur humores. Againe, he dulls the spirits, and so causeth drousinesse in the worship of God, and euerie good calling: againe, he refresheth them in euill, and therefore keepes vs long waking vnto it.

For the mixing of both together, both suggestion and real o­peration, the deuill can play his part most dangerously: for he can worke the humours of our bodies, to make notable way for suggestion vpon our soules. If a man bee of a melancho­lie constitution, whose humour is drie and cold, the deuill will make it notably affect a man in all his members; especially in his heart and braine, the two of the principall parts of man, and where the soule hath most residence: in the heart he will affect him with sudden feares, strange distrusts, suspition of infinit e­uills; whereby he will mooue the soule in iudgement, will, and affection, to set about the inuenting, willing, and effecting of some strange exploits, to ease himselfe of his paines: hence of­ten either murder of himselfe, or of some other, which he falsly suspects an instrument of his woe. Againe, the braine, by alte­ring all the senses, working strange imaginations, by which it is almost impossible, but that the mind of man should be set a working: and these being false grounds, hardly shal the iudge­ment escape vncorrupted: nay alas, whatsoeuer they conceit vpon these grounds, shall not be remoued out of their iudge­ment. They that thinke themselues to be made of glasse, wil not suffer their verie freinds to come neere them: he that thought himselfe to be a cocke, would neuer giue ouer the spreading of his armes, in imitation of the cocke clapping his wings, and then would endeuour to imitate the cockes crow: he that con­ceited himselfe to be Atlas, could neuer be brought to sit down, lest his head that vnderpropped heauē being remoued, should suffer heauen to fall vpon him: he that thought a cer­taine [Page 385]tyrant had cut off his head, could neuer be perswaded to the contrary, vntill his head aked, the physitian hauing put a cap of lead on it. The woman that imagined that she had swal­lowed a Serpent, could neuer be at rest vntill she sawe one priuily conueied into her stoole, which she imagined to haue beene brought downe by the physitians purgation. Another thinking himselfe dead would eat no meat, because it was not vsuall for dead men to eate, vntill he sawe one come out of a sheete and at the table before him fall vnto his meat. Now as it fares with the bodie, so may the deuill cause it fal out with the soule; make men cōceit strange things either by presumption, as these hypocrites, that they were like God, that all was well with them; or by despaire to discourage themselues, that they are out of the loue and fauour of God, and therefore neuer hope for any mercie; therefore good to make a sudden di­spatch of themselues by death: and therefore Serapio calls this humour, the very seate of the deuill: and our common speech is, that melancholy is the deuils blacke horse.

Againe, if a man be of a cholerick complexion, hote and drie, it makes him fit for anger, contention, and brawling; the deuill will augement it, and make him forget all reason & humanity, and like beasts kill one another: if a man be of a sanguine con­stitution, hote and moist, then naturally they are merry and Iovi­ally disposed: therefore he stirres these persons to wantonnes, & vncleannes: if of a phlegmaticke constitution, which is cold and moist, then they are heauie and sleepie, and these the deuill wil notably assaile with all manner of idlenesse, the begetter of all manner of vices. Againe, he can play his part with the spirits of the body, which are most excellent, and the verie bonds of our soule and bodie. First, with the natural spirits, he can helpe forward to great vices: gluttonie and drunkennesse, make men passe all bonds of sobrietie, therefore by the naturall spi­rits he will notably increase the desire of all drunkards and gluttonous liuers. It is an admirable thing to consider, what many witches wil deuoure, & yet say they haue eaten nothing. By this meanes the deuill keeps men from all good callings, and disposeth them vnto all euill. Secondly, for the vitall spi­rits; [Page 386]he can make men liuely, quicke, & nimble to runne about his matters; and againe make them dead hearted when they would goe about the workes God requires: and therefore no maruell why men are so chearefull at playes, beare-baitings, lasciuious dauncing, and many wicked recreations; when at sermons, and works of their callings, they thinke euery houre a day, and euerie day a yeare. Thirdly, for the animall spirits: he makes what he lift of our outward senses: he hath the eye at command to behold vanitie; the eare at his becke to listen vn­to lies; the tongue at will to blaspheme God; the hand at liber­tie to shed blood; and the feete vnfettered to runne into all ex­cesse of riot: he hath the smell to wind a commoditie, though it must be gotten by oppression; he hath the touch most exquisite to finger other mens goods, but as tender as butter to receiue any iniury. For the inward senses, he hath the common-sense, the very sinke and puddle where all the outward senses cen­ter themselues, that a speedie conueyance may be made to the phansie, and so to the iudgement, will, and affections, that sinne may euen haue entertainment without all intreatie, & quicke dispatch in his busines without all controlment or contradi­ction: the memorie in good case, to become a store house for all villanie; and the phansie night nor day to be at rest, vntill they haue found out a tabernacle for the deuill with all his instru­ments to dwell in. These spirits helpe forward all motions, and surely the deuill hee will driue the cart and horses: and there­fore no maruell if we rush into sinne as the horse doth into the battell: for he goes fast enough whome the deuill driueth: and therefore seeing that the deuill hath so many waies to deale with vs, no extraordinarie matter to be troubled with him: and as he driues vs vnto sinne, so would he likewise driue vs into setting sinnes before our eyes, especially when the hand of God is vpon body or soule, to despaire of his mercie, and leaue off all our confidence, and cry nothing but reprobation: let vs a litle see this cheife aduersarie of our soule, that we may the better oppose him.

Of the deuills wit, will, and pow­er to hurt the godly.

The deuill for facultie of vnderstanding, is most subtile; for habite most nimble; and policie most expert: Strength without wit, is like a gyant without eies, and the lesse to be feared; but when there is a quicke eye, to discouer all aduantages; and a mighty strength to strike downe all before it, then there must be strange power that can resist. The deuill in the Scriptures, is as well a serpent, as a dragon; yea, and an old serpent, which beeing the subtilest of beasts, hath his craft redoubled by his age and experience: Apoc. 12.9. hence he is called [...], & [...], quasi [...], to signifie vnto vs great knowledge. Sixe thousand yeares, in a manner, is the time of his age, which were able to make one wise, that were by nature simple and foolish; therefore much more one of an exquisite knowledge by nature: he is a spirituall beeing, and so is able to diue as it were into the secrets of nature, and with incredible swiftnes to passe from plece to place, readie to intrude himselfe into all companies, and learne their natures, qualities, dispositions and order of life: so that our estate is almost vnto Sathan, as was that of the king of Arams, 2. kin. 6.12. he knoweth all our coun­sels and consultations, which wee take and hold in our most secret chambers: for indeed for the most part, he is the cheife coun­seller in all matters of sinne; and receiues such intelligence frō our cogitations, affections, lusts, inclinations, and outward acti­ons, that he can shrewdly gesse at the frame of the soule, if he keepe vs companie but a few dayes: by the abuse of simple in­telligence, he can teach vs how to inuent much euil: by the a­buse of science, he can become a lying spirit in the hearts of all men, to seduce them to all error and heresie: by the euill dis­course of wisedome, he can drawe men from one danger to ano­ther, and perswade them that all are true diductions; for yeeld to one sinne, and a thousnad will follow out of the deuils dis­courses: by the disorder of prudence, he can teach men that no practise is warrantable, but that which followes their method; and by the euill handling of art, he can seeme to be skilfull, by [Page 388]nayling men fast vnto all their impieties.

Hence arise all the deuills stratagems: first, against vnder­standing; 2. the will and affections; 3. the body. Against vnder­standing; first, he desires nothing more then to put out that eie, and make men like mill horses, to runne round in his ser­uice, and when he pleaseth may suffer them to knock out their braines. Secondly, after he hath blinded the mind with igno­rance, then he tempts them to error: and thirdly, from error he brings them to heresie, and from heresie hee leads them a long to hardnesse of heart; from hardnesse of heart, to no sense and feeling of their wretched estate, and then follows all wan­tonnesse, vncleannesse, vnto which they giue themselues with greedinesse: Ephes. 4.17. vanitie of mind, brings in darkenesse of cogitation; darkenes of cogitation, estrangeth a man from the life of God: strangers we are with God through ignorance, espe­cially because of the hardnesse of our hearts, this drawes on a senselesse conscience, &c. These stratagems are most naturall to all, and vpon these he builds the rest: first Atheisme, that there is no God: secondly, vpon that he laies a second, that then there is no worship of God: thirdly, that then there is no word of God: fourthly, that then a man is not to beleeue that which is preached. Hence all the mysterie of a mans faluation, is to wicked men nothing but foolishnes: thus he brings men to forsake God, renounce their baptisme, and giue themselues wholly to his seruice.