be assured that all this is either to free me froÌ„ some sinne or els confirme me in some good worke begunne in me Secondly if in wisedome we would so prouide that afflictions might not quaile vs when they come then let vs in the time of prosperitie and quietnesse of soule cut off all head strong affections as greife sorrow and such like and then shall they not in our trouble preuaile against vs. Lastly learne to denie our selues and all our owne reason Luk. 9.23 if any man will come after me let him denie himselfe and take vp his crosse daily and follow mee The last thing requisit in all these is the keeping of a good memorie yea though our trouble be past yet still with feare to remember the hand of the Lord. The deliuerance of the children of Israel is often repeated in the Scriptures and surely for good endes because naturally wee forget the workes of God and his noble actes of ancient time which if they were faithfully treasured vp would doe vs much good in our times of need for either wee must thinke that God is not able to helpe vs or if hee be able yet wee are vnworthy of his helpe if wee doubt of his power see what hee did for Israel in Egypt in the red sea the wildernesse and among all their enemies If wee thinke wee are vnworthy then still thinke on Israel the worst people on the face of the earth for they were alwaies prouoking the holy one of Israel Psal 34.5.6 Yee shall looke vnto him and runne vnto him and their faces shall not be ashamed this poore man cried and the Lord heard him and saued him out of all his troubles And thus much of the efficient causes the matter followes out of which we are to draw some speciall comfort The matter of affliction is punishment and action Punishment therefore a morall good action therefore a positiue good The morall good first it corrects sinne past by opening our eyes to see it by humbling of vs and bringing of vs to meditation of heauen and heauenly things Secondly it cures sinne present by crossing of our nature Thirdly it preueÌ„ts sinne to come Fourthly it tries what is in our hearts All this doth a wicked man no good for the punishment is nothing but an execution of gods vengeance vpon them but to the godly it is a schoole-master to bring them vnto Christ For the second the worke of affliction though in it selfe a positiue good because an action yet it works but wofully in the vngodly but most comfortably in the children of God Heb. 12.11 it brings forth the sweete and quiet fruit of righteousnesse vnto all them that are exercised for it is a most certaine thing in Gods children that the more their afflictions growe the more their faith groweth the more Sathan striues to drawe them from God the more they drawe neere vnto God although in feeling they see not so much The third cause is the forme making an essentiall difference betwixt the afflictions of the godly and of the wicked They are in the godly corrections of loue for their good but in the wicked the vengeance of God to their euerlasting perishing The fourth last is the ende first in regard of Christ Phil. 1.20 to magnifie him and therfore an honour vnto his Saints Secondly in regard of our selues 2. Cor. 1.9 not to trust in our selues good to lay aside vaine confidence Thirdly for our vocation 1. Pet. 2.21 good to accomplish the end of our vocation Fourthly good in their owne vse all his well that ends well Ioh. 16.20 Your sorrow shall be turned into ioy To proceede to another demonstration that afflictions are good and comfortable may appeare in the fruits of it which are either within vs or without vs. The first is called the mortification of the flesh or the crucifying of the lusts thereof The second is called the mortification of the outward man by manifold afflictions To this is required a good cause Secondly patience voluntarie not perforce not mercinarie but to shew our obedience Thirdly constant not for a brunt Fourthly for a good end Now their is nothing in these afflictioÌ„s but ioy these will neuer gall the conscience but make it stout and couragious therefore let vs see the effects of the other First it openeth the eare Iob. 33.16 then he openeth the eares of men euen by their corrections which he hath sealed Secondly it brings forth greife and is verie necessarie to bring on other effects Greife we know would faine haue ease whereof it is and it laboureth alwaies to lay it selfe open and to mooue pitie it seareth nothing more then to be hidden for which cause nature hath giuen more helps to bewray this affection then any other as heauinesse of countenance hanging downe of the forehead moouing of the eyes teares sighs and grones it teacheth eloquence and maketh vs to change our speeches and so we learne to amplifie the causes of our woe so that falling on any obiect of our greife we are loth to depart from speaking of it we double our speeches on that theame we know the matter of Ezekias greife forced his tongue to touch it twise my tongue my tongue shall praise thee When our Sauiour Christ spake of doctrine he neuer doubles his words but is content to vtter it in a word but when he came to the rebellion of Ierusalem it touched him so neerely that he cryes Oh Ierusalem Ierusalem and Dauid when he lights vpon his sonne Absolon O Absolon Absolon O my sonne Absolon Thirdly after greife it makes vs loath and detest our selues Iob. 42.6 therfore I abhorre my selfe and repent in dust and ashes Fourthly to seeke vnto God Hos 5.15 Psal 78.34 when he slew them they sought him and they returned and sought the Lord early Ier. 31.18 I haue heard Ephraim lamenting thus Thou hast corrected mee and I was chastised as an vntamed calfe conuert thou mee and I shall be conuerted after that I conuerted I repented and after that I was instructed I smote vpon my thigh I was ashamed yea euen confounded because I did beare the reproach of my youth Lastly from the subiect Colos 1.24 I fullâ—ill the rest of the afflictions of Christ in my body an excellent subiect that may be annexed vnto Christ 1. Pet. 4.13 reioyce in so much that ye are made partakers of Christs sufferings that when he shall appeare ye may be glad and reioyce Phil. 1.29 a high priuiledge to be a sufferer for it is giuen vnto vs as a speciall donation and therfore their be heads enough of yeilding comfort to euerie afflicted soule I know none to be tossed and turmoiled more in soule then the godly and yet none more free from danger then they Psa 88. Dauid hath all Gods waues go ouer him v. 17. They came round about him daily like water and compassed him together A sea-faring man labours for nothing more when he is vnder a dangerous storme
God another now all learned men knowe that the manner of any thing makes it not many as one cause may beget preserue be alone and with others worke by it selfe and by accident and therefore no neede to multiply the action Effectuum relationes omnes sunt ad causas suas separatas concurrentes concausas simul ac similiter agentes that is the relations and respect of all effects are to their causes whether they be separate concurring concausing or together and in like manner working if to separated causes then the effects obtain their names from the manner of the cause by which these effects exist if necessarily they come forth then of necessarie causes they are called necessarie effects And here by the way obserue that the decree of God and mans free will in his fal are rather separate then concurring causes and therefore if you please Gods decree may be called a necessarie cause of his owne effect but mans free will was another manner of cause and therfore being a contingent cause his fall was cōtingent obserue this against we come to the difficulties that arise out of Gods ordering of sin So then in separate causes if necessary then necessary effects if contingent then contingēt effects but if many causes concurre to produce one effect then this one effect can neuer be said to be contingent and necessarie for so one nature should be contradictorie to it selfe therefore if the principal cause of mans sinne be contingent as who dare denie it seeing it came from mans though free yet mutable will therefore that Gods decree should either necessitate the cause or the effect is impossible for so a contingent cause should become a necessarie cause and a necessarie effect should be the same with a contingent effect so then Gods decree though it make his owne effect necessarie yet concurring with mans fall works in sustaining ordering limiting whatsoeuer shall be done but without all violence or coaction of his nature For the third concauses which are absolute in their working and neither will nor can be frustrated alwaies produce a necessarie effect as the first cause and the second not only concurring but concausing each of them for their full power and freedome that which they work cannot but produce that which they intended therefore God the first cause concausing in mans fall his owne good pleasure and man for his freedome in the selfe same effect concausing his owne will could doe no other but produce vnto himselfe a miserable effect but vnto God who made this serue his own will a glorious consequent to manifest a greater good then otherwise the world should euer haue conceiued and therefore giue euerie effect his right in his cause but wrong no cause for the effect because that which you may charge one cause with all was proper to another Thou This word hath relation to 16. ver but to the wicked said God thou whose heart is full of hypocrisie worship vngodlinesse conuersation vnrighteous and euerie action an impudent lying before God and man Done Doing is to be limited for generally it signifies to doe well or euill but the second is meant done amisse whether in omitting true reformation or committing vile abhominations against the sacred lawes of God both are iudged of God in this place Gods law is cast at the backe and therfore all good duties omitted the contrarie performed in profanation adulterie the euerie deceit slander c. Held When it is taken for holding to worke Plowing Meditation Labouring it properly signifies plowing hence meditating and thirdly any kind of labouring the second signification is a metaphore hence Sampsons prouerbe they plowed with my heiffer the third is a Synecdoche A second head of significations is to hold from worke and then it signifies either to omit Omit Remit Cease wholly to passe it ouer or else to remit to hold backe some of the whole thirdly wholly to cease which all of them may be applyed First I omitted wholly from calling of thee to an account and therefore thou thoughtest that all reckonings were made vp betwixt thee and me Secondly I remitted thee many offences for which thou neuer was thankefull vnto me Thirdly a long time haue I ceased from my anger and therefore as in my mercies thou scantedst me as a nigardly and pinching giuer so now in thy sinnes thou hast beene exceeding liberall and large taken my hands and armes as bound vp in a cloth and cannot be pulled out to strike thee withall Tongue The word beeing giuen to reasonable creatures First signifies as dumme Thou thoughtest that I was tongue-tied alas didst thou neuer heare me in my word Secondly deafe thou thoughtest I could not here thy mouth giuen vnto euill thy tongue to forgerie deceit cursed speaking slaunder c. Thirdly blind that I had no eyes to see thy secret hypocrisie Qui tacet consentire videtur Fourthly silent as one consenting with thee Fiftly ouerseeing as one winking at thy sinnes Sixtly sparing as neuer meaning to call thee to account But there is one signification more and that is to thinke a secret and therefore O hypocrite it might be that God all this time was thinking a secret against thee To hold the tongue is put for silence which is a Metanomy of the cause for the effect now the Lord can properly be said neither to hold the tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or keepe silence therefore a third thing is meant by a metaphor drawne from men keeping silence to wit clemency gentlenes patience forbearing long suffering bountifulnesse and a large time to repent The iustice of God as it burnes more remissely against sinne is called anger as more sharpely wrath in sentencing iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is mercie in executing reuenge now in all these God vseth mercie which is a compassion toward his creature offending and this is double either gentlenesse or bountifulnes gentlenesse gentlenesse whereby in his iustice hee remembreth mercy and this appeares in his patience patience and longanimitie patience whereby he most gently suffereth sinners deferreth his punishment longanimitie whereby he expecteth long time repentance longanimity his bountifulnesse bountifulnes whereby he is rich in goodnes powring forth his good gifts vpon his sinful creatures notwithstanding their sinnes and in all these appeares this which the Prophet hath said I held my tongue III. Part. The explication of wickedmens conceits Thoughtest 1. 1. Consent It signifies to consent vnto a thing and that is nothing els but the fitting of natures together either in their causes as like causes will haue like effects and so on the contrarie like effects like causes or of subiects with their adiuncts as this is a fit subiect for such a qualitie or this is a qualitie for such a subiect Let vs then applie thou thoughtest that is consentedst but alas how fitly doth Gods silence and their thoughts agree fire
permissiue act He that strikes against God shall be so stricken againe that he shall suffer and therefore as the smiths hammar striking against his hands hardeneth them by opposition so God the hearts of men by his iust iudgements opposing them Solution of the second Argument drawne from Gods decree The first part of the Argument resting vpon that Sophisme of Arminius is alreadie cleared To the second Gods decree not the workes of sinne but conuersant in it in ordering and disposing concerning the necessary copulation of Gods decree and sinne First I answer they are not cause and effect because Gods decree is an act vpon sinne and therefore subiect and adiunct But you will inquire what necessitie is there of the connexion of these two parts I answer Gods decree and mans fall doe not make a necessarie sentence but contingent yet most infallible and true because it was the act of an infinite wisdome that could not be deceiued and hereupon his iudgement was most infallibly true of mans fall If an expert Physitian should foretell the death of his patient and were most certen of it must it therefore be necessarie when it comes to passe Determination no cause of necessitie because he foretold it no for the truth is the same that it was before onely it is now more euident to others that knew it not so God most certenly knew the fall of man and determined of it euen as the Physitian determines of the fit in an ague wherein his patient shall die and farre more certenly he will not misseit a minute of time Could the deuill tell Saul yea and determine of it To morrow shalt thou and thy sonnes be with me and yet shall not God be able to set downe the exact time of mans apostacie And if the Lord haue determined the day and houre wherein Adam should die shall he therefore be the necessarie cause of his death You will not accuse the Physitian as a murtherer because he foretold the time wherein his patient should depart nay you will scarse accuse the Deuill because he said to morrow but confesse that Saul himselfe fell on his own sword onely this makes vs say the Deuill did it because he hath bin a murtherer from the beginning And as God saies Is there any euill of punishment in the citie and I haue not done it so dare I say is there any euill of sinne in the world and Sathan hath not done it Therefore I must craue pardon to hold a certentie but no necessitie that man infallibly should fall yet most freely and contingently but not necessarily at all for necessitie is against Gods decree Things necessaâ—â— neede no decree for their consequents God neuer decrees the fire to burne because if it be fire it is good reason it should burne God neuer decrees man shall haue reason for if he will haue him a man then it is necessarie he should haue reason but to decree in all proprierie of speech both with God and man is of things contingent Man he decrees vpon deliberation and consultation and the subiect matter thereof is some contingent thing which hee would produce or hinder for if it be a necessarie thing he can neither produce it or hinder it man is not a stone he can neuer produce out of this the arffimatiue part man is a stone God is iust is a necessarie truth let him bring all the arguments he can inuent or deuise out of his wit and yet he shall neuer produce this that God is the author of sinne or vniust Suppose an armie of men were comming against England would not the King and his Councill assemble to deliberate and consult that they might preuent them and therefore though the thing be most certain yet it is not necessarie The towne is on fire if it were necessarie it should burne the town what then should men do crying for helpe yet it might bee some knewe for a certentie that the towne would be burnt is it therefore necessarie But you will say euery thing when it is is necessarie that it should be I answer that this beeing should become existent was neuer necessarie A thing to bee when it is is not necessarie for the cause but that it is a kind of beeing vnder some head of entity where it is necessarie yet that this beeing should be something is most necessarie And therfore I admire that though many meane wel yet they should neuer distinguish betwixt an an effect and a species of beeing The effect lookes onely at causes now the causes of mans fal were no wayes necessarie either when they were in power to act or when they did really produce and therefore as man was a contingent cause till he fell so when he was fallen he was stil the same cause onely his power was brought into act and all our dispute is on this head as mans fall was an effect But now you come and say this effect was necessarie how I pray you because you say quicquid est quando est necessarium est esse marke your predication which is of that word esse vpon quicquid est quando est now what is that esse to quicquid est quando est I tell you no effect but a species now the species of any genus is a necessarie axiome when it is disposed And therfore that which is existing in the world to be brought vnder some head of beeing is most necessarie for God is the God of order sinne therefore or rather the action of sinne for sinne cannot haue an est though it may haue a quando est as beeing referred to the predicament of action One thing as an action is an example of that order and another thing as produced into that order or the catagorie of effects is necessarie because this action or this effect is an example or species of that generall nature and with that generall nature he is necessarie hence Logitians call these arguments disposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second degree of necessarie affirmation but recall these actions to their agents these effects to their efficients and the argument is changed therefore dispose Adam and his sinne together as cause and effect Gods decree and mans fall as subiect and adiunct and both are but contingent axiomes the former contingent and vncertaine vnto Adam vntill he had committed his sinne the second contingent and most certaine because God that decreed it knewe all things and with whom all time was present Argument repeated Further it is vrged from commission and omission from commission because God did concurre to the doing of it seeing it could not be done without him and beeing the first in it is the principall actor man but his instrument and that so necessarily vrged that hee could not resist God the first moouer From omission because God did not giue him so much grace as was necessarie to keepe him from omitting his dutie for if God had concurred
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 theÌ„ 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 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 shall neuer cloake thy sinne seeing thou hatest to bee reformed It is a case lamentable These things first caxe all vn 〈◊〉 miâ—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 and bound
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
and water good and euill may as well bee reconciled In deede Gods silence might haue wrought better effects in the mind of these wicked men but they haue so hardned themselues Rom. 2.4 and brought impenitencie vpon their hearts that they are become subiects vnfit to be wrought vpon neither haue they that wisdome as to turne themselues vnto such a subiect as Gods silence to ponder seriously thereon so that neither can it worke vpon them nor they vpon it and therefore what consention betwixt God and their thoughts 2. Acception is to conforme the fruit of agreement 2. Conformitiâ—â— by a metanomie of the effect for the cause for conformity is the effect of consention neither will this stand in any good sense thou conformedst for it is the only thing that God complaines of in this place Râ—u 2.21 that he did not conform himselfe vnto the large time that God gaue him to repent for how can there be any peace as long as the whoordomes of Iezabel are in such multtiudes peace is where men agree together but where they are vp in armes all is in an vproare and the tumult is so great that they will bee brought vnto no order The men of Ephesus when they were troubled about their goddesse made the whole citie full of confusion Act. 19. one crying one thing another the cleane contrarie all out of order and the more part knewe not wherefore they were come together the Towne Clarke for all his wisdome can hardly bring them vnto any conformitie so as long as the tumult of sinne disturbs all within vs it is impossible that God should haue audience especially when for his silence he would be heard of vs. Let a sonne of thunder cry at a doore where all are fighting and quarrelling and they will out-cry him but if he should stand silent at the doore it were impossible that they should heare him when they were at the best therfore God may stand at the doore and knocke by his silence as long as he will and he shall neuer be heard therefore thou thoughtest was no conformitie with Gods silence 3. Signification is assimulation 3. Assimulation either to assimulate himselfe vnto the thing or the thing vnto himselfe if it had beene of himselfe vnto the thing theÌ„ had his thought without all question been lawfull and honest but it is of the thing vnto himselfe and therefore let the thing bee what it will it must bee made to serue his turne And this signification is very emphaticall and seruing for our purpose and is thus much in sense as if the Lord should haue said As a wicked man thinks of me so must I be indeed he will frame mee according to his owne conceit and not his conceit according to that which I would haue him thinke of me and my silence toward him and this is the first beginning of his thought now assimulation is neuer without a conceiued image Imagination comming betwixt the two things that make themselues like Hence a fourth signification to imagine and that is a second degree vnto this thought first by turning Gods silence vnto his owne will he saw no great difference but that there was proportion and similitude enough then in the second place he imagined that hee sawe God well pleased with him Resolution Now a third degree is to bee added and that is from the imagination a direct resolution that I may thinke it and acknowledge it for the truth The reason of the phrase is this because when any thing approaches toward the minde of man then the minde turnes it selfe vnto it sees how it likes it imagines what contentment may be drawne out of it and then thinks on it if the thing be good and the mind frame it selfe according to the same then the thought that riseth from that thinking is good If on the contrarie it be bad and the mind will impresse his image then the thought is bad silence and mercie from God in this place were exceeding comfortable they enter the mind of this wicked hypocrite but they are not intertained in their owne name neither will he part with so much as a cup of cold water for his sake that sent them but he will bee refreshed by them according to his owne liking Amos 4 5. The people will bring sacrifices yea betimes in the morning tythes after three yeers a thankesgiuing of leauen free offerings c. but according to whose liking euen their owne and therefore God counts of it as to transgresse at Bethel Esa 58. and multiply transgressions at Gilgal Esay 58. they fasted punished themselues but it was to seeke their own wills and require all their owne debts they care not to haue a good glasse to looke in but they must needs breath in it and therefore the inward corruption of the heart sends out such smoakie fumes that the true image is dimmed and so they see nothing but themselues The flowers that God sent them all the time of his long silence were exceeding sweete but the mind beeing corrupt in it selfe and also in his breathing infects or rather driues backe the pleasant smell and so most truely sents it selfe yea takes the deeper poison because a sweete flower poisoned is more louingly imbraced of the sences and so the poison doth creepe in with the pleasant smell and strikes with the spirits presently to the heart so often they poison the good graces of Gods spirit which willingly would be imbraced but the poyson creepes in too into the soule and strikes all dead at the very heart the glasse that is coloured casts about all the beames of the sunne with the appearance of his colour so the glasse of our mind beeing coloured and deepe died withall impietie makes euery beame of Gods goodnesse shine according to his owne minde intus apparens prohibet alienum was an old axiome of Aristotle but well may it be brought into diuinitie sinne that onely appeares within hinders all grace and goodnesse for alas they come but as strangers vnto vs and therefore they find very meane intertainment As Christ was dealt withall when hee came vnto the inne all inward roomes were taken vp and onely the stable is left for him so doe we deale with his grace and mercie all the cheife roomet in our soules are taken vp with greater personages then Christ and his grace there is either lord couetousnesse or lord pride or ambition or pleasure or reuenge c. and therefore must Christ and his grace into the stable for we will not haue these men to rule ouer vs and therefore if his grace will become our seruant we will giue it entertainement but to be Lord ouer vs is too much we will not haue it take so much vpon it and for our seruice we haue no other place for grace but the stable and therefore no maruell if all goodnes disdaine once to come neere the houses of these wicked men
being yet because the subiect into which he is receiued by reason that he alwaies lookes vpon his adiunct giues him the denomination of beeing as long as he rests with him yet in his simple nature the neuer can be so considered but as a meere tyrant to beeing and essence which agree so ill that if the one come the other must be gone And this is the reason why originall sinne is said to raigne which could not be but for our members which giue him leaue to stay with vs. The Ivie hath no roote or existence from a proper principall of life but most louingly embraceth the Oke and for all his strength the Ivie will eate out his heart secretly and bring him to death so sinne hath no roote of his owne yet most familiarly be closeth with our nature and eateth out the heart of all goodnes within vs and speedily bringeth vs vnto miserie For the last obiection sinne is called an habit and qualitie therefore beeing The answer is as sinne is habitus in subiecto it hath that name yet properly sinne is no habit for it is alwaies his negation and opposite therefore can not properly haue the name of his opposite yet beeing crept into vertues closet desires to put on his habit that so he may haue the more loue and welcome as tyrants when they haue gotten the kingdome of lawfull Princes will be very glad to put on any title that might please them whome they desire to become their subiects and for this cause will be content to change their names so sinne a meere tyrant will maske it selfe in the habit of vertue that so we may esteeme the better of him and willingly subiect our selues to his vntolerable yoke Obiections from the testimonies of our Orthodoxall Diuines whereby they are said to haue made God the author of sinne Obiect 1. The obiection may be formed according to these foure heads 1. from Gods will 2. from the effect of his will his decree 3. from the subiect of his decree man 4. from the ende reprobation of man The argument in generall is thus framed They which make the will of God euill his decree causam energeticam an effectuall cause of sinne the will of man compelled to sinne and his ende euerlasting punishment without consideration of sinne make God the author of sinne but this is defended by our Diuines I will at large inforce euery obiection because it is one of the most damnable opinions that blasphemously the Papists vrge vs withall The obiections against our Diuines concerning Gods decree Obiect 1. That they make the will of God euill it may thus be pressed Voluntas mala dicitur a volitione mala volitio mala est quae fertur in obiectum non debitum obiectum non debitum est malum ergo volitio mala est qua quis vult malum qua vult malum fieri distinctly that will is euill whose act of willing is euill the act of willing is euil which is carried vpon an vnlawfull obiect Vellâ— ma … velle melur … 〈◊〉 sunt idem now an vnlawfull obiect is nothing but euill All this is laid vpon our Diuines to attribute it to God which seemes thus to be prooued He that wills sinne to bee or that it may fall out either whereby he may sport himselfe as Nero did when he had set Rome on fire or else that he may vse it for some good ende as he that bids a man take poyson that he may shew his art in curing him or another steale that he may couer the naked or feed the hungry is all one as to will the sinne it selfe The truth of this is thus cleared to will sinne to bee or exist or happen is all one with sinne it selfe For first what is the beeing of sinne but sinne it selfe what is the existence of sinne but that it exists from that beeing this existing or standing out of the causes of his beeing what is it but the euent so then as God wills sinne to bee exist or happen so he wills sinne it selfe God as he loues not sinne so he loues that sinne should not be exist or happen he wills againe that sinne should be exist and fall out for his glory with as good reason may he be said to will sinne for his glory so that no difference is or can be giuen betwixt the willing of sinne and sinne to be exist or fall out If it shall be resolued God wils non impedire peccatum sed permittere peccatum that is Distincta sunt 〈…〉 not to hinder and stop sinne but permit it to be this will not free the speech for these three things are distinct first to will sinne not to be that is to hinder it that it shall not bee secondly to will it to be or fall out thirdly to will to permit it or not to hinder it The two former are affirmatiue acts work for the willing or not willing of the thing the third is a negatiue act willing but not working this permission in willing is an act but in working a negation first not to hinder others in their libertie and power secondly not to helpe but yeeld the whole carriage of the sinne to themselues and their owne free wills yet hereby explorare to trie and prooue what they would doe and secondly vpon his euill doing to make way that for euill doing the Lord might doe well and become mans greater benefactor Againe to will sinne for a good end is no excuse of this euill non sunt facienda imo nec volenda mala vt eueniant bona we must not doe nay not so much as will euill Velle perpâ—â—rare that good might come thereof for the first sinne is to will the second to doe and he sinnes that wills euill though he does it not A third consideration to excuse the point is how sinne can be the obiect of Gods will Here it is said of our Diuines that sinne in his causes and circumstances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly considered hath a double respect one to man as sinne another to God decreeing it as good but this seemes also with a dry finger to be defaced it needs no washing for it washeth away it selfe seeing all Gods considerations of sinne are of sinne as it is sinne he permits it not as good but euill yet his permission is good he punisheth sinne as sinne he forbids it as sinne he forgiues it as sinne he decrees his permission and this comming betwixt sinne and Gods decree giues him libertie to produce what good he can out of it not qua bonum as good but as sinne and euill the reason is good euerie thing hath his best consideration according to his definition And thus much from Gods will to the obiect A second thing that they impose vpon our men is Contradiction put vpon Gods will that they make God in his will contradict himselfe to will sinne to bee and to will sinne
on his sword Adam to sinne what arguments are they in reason surely causes and effects Now to kil and may kill fall and may fall sinne and may sinne what new inuention haue they brought into reason are they not still cause aâ—d effect A man may laugh therfore if he bring his facultie into exercise it is become necessarie Surely betwixt a reason in potentia in power to argue and actu there is no substantiall change The Coryphaeus of Logitians defines an argument quod est ad arguendum affectum that is which is affected to argue All men know that the power of a thing is more neere the beeing then the act and therfore a thing can part with his act but neuer with his power or facultie A man doth not alwaies laugh nay he may alwaies be a mourning Heraclitus yet he cannot part with the facultie And if it was contingent for Adam to fall surely beeing fallen the cause is not altered onely that which might be is come to passe That which I feared saies Iob is come vpon me when he feared it it was contingent but now it is necessarie strange reason that for bringing a thing into act that was in power to the act or for a little change of time nature should be altered fire will be fire wheresoeuer it is and nature will be nature whensoeuer it is Let any answer me this one thing did God intend to create all things necessarie or some things necessarie and some things contingent If all things necessarie then let vs become Stoickes if some things contingent then I aske when those contingent things were made did they then become necessarie where is then any contingent thing made of God Euery thing you say is necessarie when it is therefore when God had made all things all things were necessarie This kinde of discourse will hold no water and for my part away with this necessitie But doe you desire to know what a necessarie thing is then in a word it is this The definition of necessitie That which is alwaies true and neither can nor could be otherwise To be alwaies true is common to contingencie and necessitie for God with whome all things are present knew them alwaies to be true yet not necessarie but here lies the difference that neither can nor could be otherwise Dare any affirme this of Adam surely then farwell all libertie and make God the true cause of sinne for beloued immutabilitie and necessitie are most principally in God and therefore from him and where you finde them acknowledge God the author If then Adams fall was of this kind it must needes be from God This argument shall be cleared when I come to the answers 4. Obiect Is drawne from the end or if you like not that because may be you will say reprobation is not mans end but Gods glorie in reprobation therefore thus I frame the argument Reprobation is a punishment now our Diuines hold that God reprobated man without consideration of his sinne therefore he punisheth man and yet not for sinne which must needs be iniustice That it is a punishment I prooue it thus Punishments according to the Schooles are either poena sensus or poena damni the punishment of sense lies in sensible torments the punishment of the damned by an Emphasis is a separation from God now reprobation is a separation from God because it is Gods desertion of man thus then if they make Gods will euill the decree of his will an effectuall cause of sinne mans will necessarily thereunto compelled and reprobation mans ende or if you please a meanes vnto the same then will it follow that they make God the author of sinne but all this you see prooued and therefore our diuines make God the author of sinne The accusation is heauie in loue therefore vnto Gods Saints and the defence of his faithfull ministers I will labour to resolue euerie one of these arguments The resolution of the former arguments To the first argument from Gods will that he wills the being existing and euent of sinne I answer by this distinction that there is a double being Gods willing of sinne to be is not the beeing of sinne existing or euent of sinne in regard of a double cause First that which man giues vnto it proceeding from his free-will and this is none of Gods the second is from God and that is an existing beeing and euent which God will draw out of sinne and this is not sinnes beeing existing or euent but Gods therefore when they say God wills that sinne should be that is he wills a beeing out of sinne first his owne glorie secondly a better good then otherwise man could haue knowne and this fiat sit eueniat existat which be the words of our Diuines is good and that this is their meaning it is cleare for say they God wills sinne to be for his glorie now sinne in his owne nature is against his glorie therefore he cannot will the being of sinne for then should he will against his glorie but he wills some euent beeing or existing which he knowes will make for his glorie Secondly God wills sinne to bee exist happen from man onely but that is the first beeing of sinne as the sinnefull action lookes at the sinnefull man whereof you heard before that a sinnefull action was onely in sense an action done by a sinnefull person But you will say how should this be done without sinne I answer here God is first said to permiâ—it to be done secondly to worke it by accident but you will say comes any thing to passe because God permits yes therefore it comes to passe because God will permit for that which God will not permit cannot come to passe and this hee doth most willingly Now when God permits in this sort he is said not to concurre with the worker of the thing but leaues him freely to himselfe this is that desertion which our Diuines speake of for if God should haue concurred to haue produced in man the act of not willing sinne and haue confirmed him in the contrarie then man should not haue fallen and this is that which Caluin affirmes that God gaue Adam posse quod voluit sed non velle quod potuit that is to be able to doe what he would but not to will that which he had power to will therefore that not impedition permission or desertion was a cause why he did not will but none why he did will that which he did will But you will obiect that not to will was a sinne and God was the cause of that I answer it is both a sinne and no sinne a sinne when it flowes from a will that is immediately bound vnto it therefore the very not willing was in Adam a sinne of omission but that not to will which Adam might haue willed did not bind God at all for God was not bound to make Adam to will God might with-drawe himselfe from that
willing which Adam doing sinned against God Adam was bound to doe it actually and God was only bound by the law of creation and his owne wisdome to giue him sufficient power that he might doe it Man was bound actually to obedience but that God should bring forth the act was not necessarie God was not bound vnto the act of willing Adam to stand now both the will and deed are from God and therfore where God denies the deed he is the cause why the deed is not as if I denie to helpe an idle man which hath power to goe I am the cause why he is not helped and for want of my helpe he will not goe that he would not goe it is a fault in himselfe and if he goe backeward it is also his fault If a friend should say vnto me I will not go vnto such a place except you will goe with me I answer him peremptorily I will not goe with you now that hee is not gone withall I am the cause but that he himselfe would not goe it is his fault and if he promised his iourney he alone hath broken his word God saies I will permit sinne and man saies Lord then I both can and it is my will to doe it wel go too man and trie the issue but Lord wilt thou not binder my being tempted by the deuill no man I will not doe it why then Lord I and the deuill will consent together to sinne against thee well trie your freewill so then Gods permission is a not impedition this not impedition is a desertion not of his power to the power of the creature for in him we liue moue and haue our beeing but of his will to the will of the creature and therefore the wil of the creature becomes his own wil by his own will he turnes from God so he turnes it vnto himselfe for he will be like God therefore I dare boldly say that the not willing of Adam was froÌ„ God because he would not giue the deed and that deed beeing denied man did the contrarie The answer to the distinction of non velle velle permittere But dare thou O man dispute with God I could not doe otherwise yes thou would not doe otherwise for thou hadst power inough and that I held my act from thee I did it according to my good pleasure to glorifie my selfe more in thy fall then in thy creation For that threefold act Non velle est impedire vel non approbare first to will sinne not to be secondly to will it to be thirdly to permit it are in simple signification distinct speaking of an absolute will or els they may fall together the first may haue a double meaning for to will sinne not to be is either to hinder it from beeing or els not to approoue it when it is So then God may be said not to will sin when he hinders man from it and this he did not for Adam therfore Iacob Arminius hath sinned grieuously against God by this distinctioÌ„ to make M. Perkins blaspheme against God it is witty I grant but only with the simple God will haue me speake I professe against all the crew of Arminius defenders that they do greatly derogate from the Maiestie of God and abuse their wits to ouerturne Gods wisdom Marke therefore I beseech you the distinction of this subtill Confuter whom the world beginnes to flocke after He beginnes his booke as though he bare a great loue to the truth and the worthy man M. PERKINS yet his poyson be spits out in coyning distinctions to ouerturne the truth and make him whome he called a brother to blaspheme against God And that I may giue you a tast of his wit I intreat you consider what a flourish he hath made in these two distinctions Looke the places the first is Pag. 118. l. 21. Detection of Armintus sophistrâ—e Sunt enim tria inter se distincta quorum nullum alterum includit velle vt peccatum non siat hoc est velle impedire ne fiat velle vt fiat seu eueniat velle permittere seu non impedire That this is a false distinction let the learned iudge for if this be true I can prooue directly that it was impossible for sinne to be and let the proudest Arminian answer it if he can I speak in the loue of the truth beare with me First I am sure out of his distinction that he cannot denie but God willed not sinne to be now they are his owne words That that which Gods wills not to be that he wills to hinder and therefore if God will sinne not to be he wills to hinder it and what God wills to hinder that cannot be and therefore sinne cannot be But he is to know that God wills sinne not to be two waies first non impediendo secondly non approbando therefore that which God wills not to be may be but yet hated of God because he neuer approoâ—ed of it and so God wills sinne not onely in hindring of it but also in that he approoues not of it the one will not suffer a thing to be the other distasteth the beeing of it For the second member Arminius rather blasphemeth that prooues him to blaspheme for whatsoeuer God wills not according to his minde is hindred of God therefore nothing can bee but that which God wills for say the thing is and God would it not and then you say plainely some thing is that God could not hinder and then where is his omnipotencie for his position is what God wils not he hinders For the second member that which God wills to bee is also twofold either effectuall or permissiue for proprietie of speech wil beare both these senses God wils a thing to be either effectualy or permissiuely for he deceiues himselfe not knowing from whence this distinction is taken The distinction of a permissiue will and effectuall is not in the cause but effect not from the cause but effects of one wil diuersly disposed to diuerse obiects as euill and goodnesse to goodnesse his wil is said effectuall to euill permissiue the efficacie of his wil is manifested in the production of a good thing his permission in the production of an euill and therefore the speech is proper and familiar to say that as God wils a good thing to bee by his effectiue will so he wils an euill thing to be by his permissiue wil and as by efficacie hee is carried towards good things so by his permissiue wil he is carried towards euil this distribution is warrantable seeing diuers effects are carried vpon diuers obiects and I vrge him with reason The act of his effectuall will is excercised vpon some obiect which all our men say is toward goodnesse and neuer bends to euill therfore in like manner I demand on what obiect is his permissiue will carried surely on euill and therfore God permissiuely
denying graunt the one and graunt the other denie the one and denie the other Secondly because it is not onely the part of a wise man to produce his worke but also to direct it to his ende therfore most absurd to denie it of the wisest Thirdly because it is impossible that a thing should be produced by one wisdome and gouerned by another thus things would not serue the ende of their creation but another Observ 6. According to this wisdome euery nature worketh and to this he ought to obey Reason 1. Because they are Gods effects and therefore obeying the cause must needs obey the wisdome that ordered the causes sinne therefore beeing nothing obeies not God neither any sinner as he serues sinne Secondly this wisdome carries to the ende and euery thing obeies his ende and inclines bends and bowes vnto it Observ 7. This obsequie or obedience of the creature is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or true impression of this producing and gouerning wisdome This first wisdome is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gouernement of the Creator the obedience of the creature or liuely seale that stamped that marke vpon the creature therefore the stampe is the liuely effigies or impression of that first wisdome and the obsequie or obedience of the creature is nothing but to imitate his gouernour A familiar example of this you may see in the seale and the impression vpon the waxe the seale leaues his marke and the marke is a plaine representation of the seale though the seale it selfe could be seene of none but him that stamped his marke vpon the waxe The waxe sets forth the creature the stampe the obedience and the seale Gods wisdome and this is that Idaea which is so much dreamed of whereof the creature is not capable yet the reflexion of it may be in the creature As for example sixe or seuen men may see their faces all in one glasse yet the glasse is farre lesse then any one of their faces for the naturall face of a man can not be put into the glasse but the image of his face reflected and that in most liuely proportion so Gods face no man can see yet his backe parts may be seene Exod. 33. now this face as I may say of Gods wisdome beeing stamped vpon his creatures carrie them in all their motions to their ends appointed of his Maiestie These things beeing well conceiued of wee finde two things most necessarie to concurre to the producing of any act 〈◊〉 and 〈…〉 First facultie or power which God giues the creature when he giues them beeing 2. a rule of Gods wisdome to bring that facultie into exercise and so carrie it along vnto his ende The rule is the principall cause the facultie the instrumentall or ministeriall cause to ioyne with the principall neither alone can doe any thing but both together can doe any worke that the Creator would haue to be done To come then to our purpose God created man a reasonable creature indued with two most excellent qualities will and vnderstanding so that man was made able to vnderstand his Creator and will him as his onely good Yet man could not actually will God except God had giueÌ„ a rule to haue taught him so to doe the Lord bad man loue him with all his heart soule minde and strength and then to loue his neighbour as himselfe And for the effecting of this he gaue him a perfect rule of righteousnes to ioyne with his will in the performance of any dutie neither did God withhold this rule from him at any time and therefore God gaue man by creation power to will and rule sufficient for to haue taught him how to will so that neither for power or act any thing was wanting Let vs see then how these two things concurred in mans first fall How rule and facultie meet together in the first fall The deuill comes in the serpent and he beginnes to withdraw man from his rule knowing if man and woman had sticked close thereunto sinne should haue had no entrance He beginnes first to propound a question that so he might bring the woman to dispute with him and the question is made about the rule of obedience Hath God indeed said Ye shall not eate of euerie tree of the garden To this the woman answers first by affirmation we eate of the trees of the garden secondly by negation from the sentence of the law of the fruit which is in the mids of the garden God hath said not onely I The dispuâ—â—â— on of the 〈◊〉 man and 〈◊〉 deuill but neither I nor my husband must eate of it neither shall ye touch it and to the prohibition she laies the curse least ye die So then the rule would haue made his part good against the Deuill and haue taught the woman to haue holden this conclusion against all the deuills arguments The deuill replies againe vpon the woman and first he begins to take away that which might feare her in breaking the law yee shall not die at all and then to her negation brings a testimonie first from God God doth knowe secondly from contradiction to the law when ye shall eate therof thirdly a threefold reason to perswade them to that act of eating first knowledge your eyes shall be opened secondly the measure of this knowledge it shal make you like God himselfe thirdly from the kinds of their knowledge knowing both good and euill As yet no hurt was done Let vs now see how the Law concurres in the next The conâ—â— of the 〈◊〉 and we shall easily see both Gods and the lawes confluxe with Adams fall The 1. act of the woman was approbation of the deuills reasons so the woman here 's consent against both God the law The 2. act was seeing here God concurred naturally and that by the rule of nature in optickes neither was this the breach of that rule but presently the will wheeles or turnes it selfe vpon the obiect and saies the tree was good and that approbation was also good for the tree was good by Gods creation but this goodnesse did so affect the will that Gods law must be forgotten and the tree beeing made good for that which the law forbad to wit that it was good for meat when before out of the sentence of the law she had saide the law and God himselfe hath saide ye shall not eate and to say it was good for meate was a direct affirmation against both God and his law and so could not haue their concourse and this was her internall iudgment The next is her externall iudgment in regard of the tree obiected to her eyes in these words and that it was pleasant to the eyes Now this was no where forbidden but that they might looke on it and it may be she said too much when she added we may not touch it yet this likewise is made a sinne for after the will is spoyled then all the other
his efficiencie The nature of Gods decree and omnipotency and is generally nothing else but sententia definita in consilio suo ab aeterno de rebus faciendis that is Gods definitiue sentence in his eternall counsell concerning the making of all things And that it riseth from omnipotencie and efficiencie it is plaine for in that he did it we say he could doe it and so decreed it and the sentence must bee of such things as are within his power so that election is nothing but the choise of a thing and decretum the decree nothing but the setting of it done definitiuely the word is of decerno to see a sunder and verie fitly signifieth this determination of God sententia sentence though the Lord doth all things simul and semel at once and together in respect of himselfe yet to vs he shewes it as if he did it peditentim step by steppe and that with great and long determination therefore a sentence where his will and power giue in their verdict and say sic sentio so I iudge The third word definita or definitiua definite or definitiue is the determination or defining of a thing inter cancellos within his bounds in consilio con salio where many things leape together or concurre to make vp one sentence so that a man is as it were distracted about the composing of them the Lord did it without all distractioÌ„ yet were there many things that the Lord brought together Eterno eternall because it was long before any thing was existent de rebus faciendis it is of matters to bee done and not of things alreadie done Properties in Gods deciee for that is more properly ordination the ordering and ranking of euerie worke brought forth according to his eternall decree Out of this breakes forth his constancie in performing euerie thing by deede that hee hath decreed not that God is tied thereunto but rather the thing to bee done is tied vnto him and his good pleasure so that stoicall destinie is not thereby brought in but true constancy 2. Veritie in performing it according to his word for so is verum quod pronuntiat vti res est that saies as the thing is yet here we are to inuert quando res est vti pronuntiat that the thing is because he pronounceth it Constanti test qua constanter decretum essicit veritas est qua dicretum essi it sâ—cun lum vorâ—â— side est qua siat dictum for Gods pronunciare to pronounce is before the thing and God pronounced what should become of euerie thing long before they existed The third is sides fidelitie which is in performing the thing according to his promise A constant decree as he effects it most true as be effects it according to his word and most faithfull as he keepes his promise constancie truth and faithfulnesse bee three effects of Gods decree If from the effects we inquire of the manner of the cause we must needs confesse it was neither by nature nor necessitie or any chance and fortune but by counsell and therefore counsell beeing the manner of Gods working could not be considered as the genus of Gods decree but as it belongs ad causam illius essicientem to the efficient Eph. 1. God works all things secundum consilium voluntatis suae according to the counsell of his will And therefore Gods counsell is his deliberation of bringing euery thing to passe after the best manner So then by his decree appeares his counsel and his counsell makes his decree to bee wrought most willingly and most wittingly therefore his decree of sinne must be most willingly and wittingly performed otherwise it should be no decree therefore fecit Order of consequence in 〈◊〉 dâ—cree qua potuit qua potuit decreuit qua decreuit consuliò fecit qua consulto fecit gloriam spectauit qua gloriam spectauit sapientiae visum est qua sapientiae visum est bonum fuit qua bonum fuit absolute voluit God did the thing as hee might do it as hee might doe it so he decreed it as he deereed it so he did it by the best counsell as by the best counsell it respected his glorie as that it seemed to accord with his wisedome as that it was good and as good he absolutely willed it Surely with men in giuing counsell plus vident oculi quam oculus the more counsell they giue and the better but it is not so with God for he sees all things simul semel together and at once now when we speake of deliberation we must vnderstand it more humano according to our capacity that the Lord takes the best way to effect any thing Obserue further that the Lord when he is said to be causa consilio a cause by counsell must needes haue his ende and scope set before him and this must be of all things and what is that but his glorie Counsell therfore intends the glorie of God Glorie the fruit of vertue for as God is the beginning of all things so he is the ende of all things Now glorie is called the ende of God by a metanimie of the adj for subj because it is properly the fruit that follows vpon vertue intellectuall or morall in a word all his goodnesse Exod. 33. Moses cries to God that he would shew him his glorie God makes answer What Gods glory vertaâ—â— or goodnesse are that the glorie which Moses can see is the going of his goodnes before him whose backe parts he might see but for the face of it he could not see and liue this goodnesse breakes forth in the proclamation Exod. 34. And that goodnes is nothing but the appearance of his most absolute vertues especially iustice and mercie the reason is because these shine in the creatures and secondly because the ende thereof is to set forth his glorie As his counsell had a scope so it had some forme of working which we call the Idaea of all things A builder of an house first conceiues in himselfe the worke he intends to produce then secondly he lookes againe vpon his worke wrought and sees how it answers his first intended forme the painter eyes the naturall face and from that stamps by drawing limming and colouring the expresse image thereof and then he lookes vpon his worke to see how it answers the patterne The first knowledge we call direct the second indirect or reflexed so in God there is first of all the Idaea and plat-forme of all things and this is in God most direct who seeing in himselfe all things knows how to make all things out of himselfe How God in knowing differs from man and these may well be called Gods plots which he hath formed and fashioned in himselfe Now this wisdome of God differs from mans because his idaea or plot is first in the thing because he doth nothing primarily but by imitation and obseruation of that wisdome which he hath seene God lay open
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 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 backe-parts 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 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 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 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 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
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 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 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 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 The definition of Predestination reprehended in the genus or common nature in the subiect and in the ende The next examination is concerning the definition of Predestination wherein Arminius reprehends
credentes in gratiam reoipere eosque perseuerantes ad finem vsque saluos facere in Christo propter Christum per Christum impenitentes vero infideles in peccato sub ira relinquere atque damnare tanquam alienos à Christo that is I will receiue vnto my grace and mercy all that repent and beleeue perseuere and continue vnto the end in thorough and for my Christ On the contrarie all that are impenitent infidells leaue them in their sinnes to their euerlasting condemnation and both these are peremptorie The third decree is to be found in the Church militant that is Volo omnia media ad resipiscentiaÌ„ fidem necessaria sufficienter administrare c. I will decree all meanes necessarie to repentance and faith and sufficiently and effectually administer them c. Fourth and last is of euerie singular person which belongs to the opening of the books at the day of iudgment speciall or generall and this is all that he can say for Gods decree And because wee are come to his first decree which is that which he presseth in all his book we wil shew that when he hath pressed all his arguments he prooues no more then Christ to be the cause of redemption but none of election Ephes 1.4 Elegit nos in Christo he chose vs in Christ v. 6. he accepted of vs in his beloued Rom. 8.39 2. Cor. 5.16 the argument is framed thus If God can will any to haue eternall life without respect of a mediator then can he giue eternall life without satisfaction of a mediator but this is impossible Secondly if God can loue no man but in Christ then can hee elect no man but in Christ for he elects none but those which he loues These and all other places concerning Christ the redeemed in Christ Christ a meanes of election but a principall cause of redemption are thus to be answered Christ is either considered as a means appointed of God or as a principle and proper cause in the first he is subordinate in the second supreame as a meanes appointed of God so he is subordinate to Gods decree of election and therefore neither as cause nor meanes nor condition goes before the decree but as Christ is considered in redemption he is the principall supream and maine cause of all that come within the limits of redemption we are chosen in Christ not to be elected but redemed not as the cause of election but as meanes appointed of God in our election yet a meritorius cause of our saluation and redemption so then it is most true that God elects no man but in Christ loues saues and redeemes no man but by Christ in the one the cause in the other the effect So then election can not presuppose faith in Christ remission of sinnes by Christ renouation of the spirit and perpetuall assistance because they follow election the cause of redemption and redemption the cause of all these So then while Arminius disputes his decree in redemption he commits these errors first he makes the cause to follow the effect as election to follow redemption secondly he makes Christs loue in redeeming to be the cause of Gods loue in electing thirdly he makes the meanes appointed for the ende to goe before the end it selfe fourthly hee makes the fruits of redemption as faith remission of sinnes renouation by the spirit perseuerance c. occasions antecedent to Gods decree of election So that these shal be no fruits of our election which if he graunt on the contrarie then must they as occasions follow our election for the fruit is no wayes before his cause neither any occasion why the cause should produce them fiftly though he denie it yet he must confesse that these occasions as they are holden of him must be causes for Gods decree to saue vs by Christ by faith by repentance by remission of sinnes by renouation by perseuerance in weldoing what are these but causes of eternall life I am sure saluation is giuen vnto Christ as a meritorious cause Arminius forgets him selfe when he saies we are chosen in Christ as a meritorious cause for so his occasion at vnâ—wares slips into a cause so in Christ to all the rest These then going before Gods election to left and saluation can no wayes be considered but as causes and indeed his words sound so much when he saies we are chosen in Christ not as a meanes but also as a meritorious cause of what effect I beseech you if he say of redemption then we are all of one mind but if he say of election then we reiect him but his meaning is we are chosen in Christ as a meritorious cause of that choice and so the occasion was not taken from thence but the true and onely cause Many other absurdities followe from this but I passe them ouer and yet before I ascend to the next step let me tell you how Arminius contradicts himselfe First hee saies that the subiect of election is man fallen but how can that be seeing no men are elected before they be in Christ I am sure that he dare not denie but that they were sinners before they were in Christ and therefore they were elected before they were elected Secondly he saies that we are elected in Christ as a redeemer and yet Christ is a redeemer before we be in him for application followes redemption Againe both man fallen man to be redeemed are all alike and Christ is equall to all where then is election Thirdly a man must be in the Church before he can be of the number of the faithfull and vntil he be faithfull he cannot be elected therefore election comes after the fall redemption and the Church Fourthly a faithfull man may fall and so election may change and therefore no certaine election but of singular persons Thus then the first subiect of election that he can finde is either a faithfull person or a singular person so that it is lower then the Church redemption or the fall And hee may as well begin with the creation of the world as with any of these three for all are but media precedanea and though some of them shewe more iust occasion for election or reprobation yet the proper subiect by his doctrine cannot be found out vntill we come to the consideration of a man as a beeleeuer or an infidel neither here is it fixed but it must skip againe to a singular person for saith hee that former decree is rather qualitatum then personarum of qualities then persons so that he is vncertaine in all his notions The next steppe that we ascend vnto Homo peccator the fift step in ascending is man fallen where God shewes these attributes First his holinesse in that the Lord was free from all fault Secondly his iustice whereby he beeing most iust in himselfe cannot but execute iustice as in wel-doing to them which doe well so in inflicting
together not as Samsons foxes by the tayles euery one to drawe sundrie waies they sustaine no double persons single will they be in all their waies they are troubled with no contrary laws they can make all agree well enough and therefore when cry they in the very desperation of their soules who shall deliuer vs they giue thankes to God not for Christ but for themselues that they are not like other men Therefore the spirit hauing not pulled downe the old building how shall it be possible to set vp the newe which is plainly to be seene in the chap. following Rom. 8. First where is their freedome from the law of sinne and of death neither Christ nor the spirit hath purchased it for them and I doubt that their owne paiment will not stand good in Gods court Secondly if things may be known by their sauours surely euerie man may see they sauour of the things of the flesh Thirdly if the wisedome of the spirit and the wisedome of the flesh be enemies I admire what peace and life can be in hypocrites when they will not denie their owne wisedome for as yet the bodie is not dead and quickned again by the spirit still are they debters to the flesh and will liue after him How will they prooue themselues to bee the sonnes of God if the spirit of bondage be gone and the spirit of adoption be entred into their hearts let vs heare the cry of Abba father let them prooue the witnesse of the spirit if they bee heires of God euen annexed with Christ let vs see how they can suffer with him how they esteeme of afflictions in comparison of their glorie doth the creature groane for them nay alas I feare against them because they subiect him vnto vanitie Let vs heare how they with patience looke for their redemption Is their hope for things not seene nay alas all for the present How doth the spirit assist them in their infirmities how is he with them in their prayers what requests doth he bring out of their soules where be their deepe sighes that cannot be expressed can they search the meaning of the spirit according to the will of God surely nothing lesse for all is but lip labour Againe haue they assurance that all works together for their good can they tell it from their predestination vocation iustification and glorification can they from hence conclude that God is for them and no man can be against them that there is no charges for them to pay that there is no condemnation no separation from the loue of God in Christ all afflictions cannot doe it no death no angels no principalities nor powers nor things present nor things to come no place not heauen aboue is too high for them nor hell below is able to make them sinke into his depth yea in breife not any creature is able to doe it therefore no hypocrite is in Christ and therefore impossible that he should bee washed from his filthinesse beeing not washed hee must remaine in it And that will appeare if we mark his life and death life prosperitie aduersitie In prosperitie for his profession he is all courage and verie full of brags like the coward that before he come in the field is fire and towe but when he comes to the tryall is the first that flees the field when the couragious champion is very silent but when there is neede of him will shew that hee hath more tried sortitude in him then a thousand cowards So hypocrites make all the world ring with their Master though all the world forsake thee yet will I not forsake thee I will lay downe my life for thee yet when Christ shall come with a this night shall yee be put vnto it then will they flee with the first and if Christ haue no better champions then they he shall be left all alone Secondly come to the hearing of the word all promises they will make their owne all iudgements threatened they will put vpon others and for application of both it shall be as in this place God is like them he fauours them aboue all with his mercies and his iudgements passe ouer their houses Thirdly for his life no reformation For aduersitie if God be gone he is gone no more stout words no comming to Church no more outward reformation but labour to make the best of all Gal. 6.12 they will seeke to please to the face and labour to constraine to their profession that they may suffer no persecution for the crosse of Christ In speciall for their sinnes when they are in miserie it may be they will let a word come out against some knowne actuall sinne but with Dauid Psal 51. they neuer strike at the roote to wit their originall sinne for the punishment Mic. 6.6 they will part with any thing they haue to be freed from the stroaks of Gods rod but the thing required shall not once come neere them And for the thoughts of death many a Balaams wish but that is all for their life is nothing And lastly for death it selfe they either die like stocks and stones or else like bulls and bears roaring and bellowing out their shame and confusion Secondly this may be a direction to Gods children to approoue their sinceritie vnto God by alwaies setting themselues in the presence of the Lord. 3. Vse consolation First in trouble to reioyce when it shall please God to try vs in the fornace of affliction that so we may come forth as tryed gold refined and made the more fit for Gods kindome Secondly in our welfare to trust more in God then in our selues and to count the lifting vp of Gods countenance vpon vs in the face of his anointed more ioy of heart then when the corne wine oyle and all the pleasures and profits of this world are increased And thus much of the first part of Gods iustice to wit the power of it from the efficient in the forme and execution of it vpon the sinne and person of an hypocrite Now followes the orderly proceeding of this iustice Of the order of Gods iustice First in the cause Order In the handling of the methode vsed by the Lord in this place wee are to consider of the arguments Order is described first from the cause I thee Lord secondly from the effect which is to set or place things thirdly from the obiect in that word them that is thy sinnes 4. from a testimony drawn from the notice of the conscience which shall sufficiently witnesse of the worth of Gods methode For the cause of this order it is the Lord. Surely Gods wisedome is to be seene in nothing more then in methode and order for order is not from any brutish nature but the best and wisest so that the changes and multitude of alterations in this world are no casuall matters left in the hands of blind fortune If indeed we looke into Gods Church and see the varietie of colours and the instabilitie
setting euen as a false peice of latin is set to the eye of the boy from the master by the rule and both of them corrected the boy by rods the latine by pulling it in peices because it is so farre wanting that nothing can be made of it that will beare good construction Indeede the godly are set againe into the image of their creation by Christ Iesus which hath turned man wholly againe vnto his creator and these haue their faults daily corrected become good proficients in the schoole of Christ and therefore one day shall celebrate the happie day of their commencing where euerie one shall be made an absolute Doctor free of all professions not to teach but read a continuall lecture of the praise of God to rauish his heart with ioy Obs Gods iustice is able to place all sinne in his order and ranke that so it may be easily seene and iudged of all men If I came into a roome and faw al the plate set forth to the view euery dish on the table in his due place all the furniture for the chamber in answerable proportion and euery guest in his due order and place set downe to meat I could easily iudge of the excellencie of the feast So surely the wicked alas they must expect no feast whē God shal haue mustered vp all their sinnes and ranked them vnder their seuerall heads according to his law and Gospel shall be able sufficiently to iudge what they haue done amisse to the great disquiet of their soules First therefore they shall see their apostacie from God that kept them from pleasing of him and made them displease him continually from this will the Lord descend to let him see the transgression in this apostacie with the propagation of it to all posteritie he will shewe him that the trangression in eating of the forbidden fruite was an offence of an exceeding great maiestie because it was a sacrament of the couenant of loue betwixt God the creator and man his creature and God forbad him as he would loue him not to eate thereof The loue on Gods part was extraordinarie because man being by nature changeable had this sacrament as a seale of his constant estate of goodnes and therefore was it called the tree of the knowledge of good Again on mans part it was required that he should loue constantly or if he should leaue to serue the Lord then was affured vnto him by the same sacrament vnder Gods broad seale his change from good to euill therfore was it also called the tree of the knowledge of euil From this trāsgression wil the Lord lead him by the hand to take notice of the causes and the effects that followed vpon those causes In the causes he shall vnderstand that one sort were blameable an other holy good the blameable causes both principall and instrumentall principall the deuill which through pride against God and malice against man became liars and murtherers of man by bringing him into sinne Man the second principall cause by his free receiuing of the deuills temptation and hearkning thereunto contrary to the commandement of god when he might haue resisted the same became a ioynt rebell with the deuill The instrumentall causes first the serpent the instrument of the deuill abused to the seducing of the woman the second instrument was the woman deceiued of the deuill by the serpent became an instrument to deceiue man Then shall he be brought to the vnblameable cause to wit the law and commandement of God for had not this bin their had bin no sinne as the Apostle saies therefore the law which in it self is the sauour of life vnto life through the default of man became the sauour of death vnto death that most iustly for as an earthen pitcher dashed by the hand against a stone wall is truely broken of the wall yet no fault in the wall but in the hand that threwe it against the wall contrarie to the command of his superiour so man like this earthen pitcher beeing dashed by the deuill his owne free will the serpent and the woman vpon the lawe of God and so broken in peices is no fault in the law but theirs that dashed him against the law Therefore the lawe is no faultie cause but a iust and holy cause of mans fall and as the law did it so God did it Now the lawe was no bare permitting cause or a forsaking cause but a working cause euen in that fall of man Who sees not the wall to haue an hand in the breaking of the pitcher and therefore it is idle to say that the Lord was but only a looker on gaue man leaue to transgresse or did forsake him in the act for all these are false therefore that which he did he was able to doe that which he was able to doe he decreed vnto his owne glorie and so it seemed good vnto his wisedome and therefore might absolutely will that as good and iust But God committeth no sinne true as he did all this you see there was no fault for what fault was there in the wal that brake the pitcher what fault is there in the water that drownes a man if he cast himselfe into it in the fire if it burne him surely none therefore that which God did was iust and holy but that which man did was a hainous sinne For God made them the fountaines and beginnings of their owne actions because they were indued with free will to doe well that thereby they might deserue both praise and price I meane ratione pacti non absolutè meriti of bargaine and not of simple merit for that which the law would haue giuen them that we may say was iustly deserued and on the contrarie by paritie of consequence for ill doing they deserued both dispraise and punishment If then you say God might will sinne and not will it which is to defend contradictions in his wil very true is the antecedent God did will and not will yet the consequent is false for contradictions must be of the same thing in the same respect I may say Appius est coecus non est coecus Appius is blind and not blind which are no contradictions for they are not ad idem there is not the same thing affirmed and denied but diuers he is blind in bodie but not in soule so of the Lord that which he doth in sinne he wills because so sinne hath a respect of good and he wills it iustly but that which man doth in sinne he willeth not but is sore displeased with it Thus when the Lord hath let many see their transgressions he will carie them on a long vnto the effects that flowe from these causes as the streames from the fountaine and these are in number three blame guilt and punishment blame the fault of his action in breaking Gods lawe guilt whereby hee is tyed to vndergoe his punishment and punishment which is the iust anger of God
his sleepe forsakes him when he speakes he is little bettes when he keeps silence he boyles in disquietnes the light doth not comfort him and the darknes doth terrifie him All other afflictions are tolerable because temporall and pursue but to death yet this beeing not â—uâ—ed endeth not in death Mens lawes transgressed may be helped by bribing of the magistrate or if the offence be capitall that there can be no pleading for him yet he may flie his country and so escape but God will not be bribed neither is there any flying from his presence Psal 139. nay alas we shall neede no seeking out we shal neede no apparitor to summon vs no baylâ—ffe to fetch vs no accuser to giue in euidence against vs sinne it selfe will arrest vs for he lieth at the doore our conscience will impanell a quest against vs our hearts will giue in sufficient euidence to conuict vs and our owne iniquities will plead guiltie to our faces This made the heathen to kill themselues thinking death to be an end of all miserie and thus like fond fishes they leape out of the pan into the fire out of the hell of their consciences into hell it selfe Let them doe the best they can get them to merrie companie laugh their sinnes out of countenance yet let them know that with Nero they may change their chamber but their chamber-fellow shall neuer leaue them They may sacrifice vnto the Lord humble themselues weepe with Esau confesse with Iudas lay hold on the hornes of the altar to mitigate their paine but onely the expiatorie sacrifice of the immaculate lamb is able to giue them rest and quietnes of soule Indeede this distresse of conscience soone becommeth melancholike vile and base turneth reason into foolishnes and disgraceth the beautie of the countenance How conscience may disiguâ—e the body and transformeth the stoutest Nebuchadnezzer becomes a beast so easily is the bodie subiect to alteration of minde and soone looseth with anguish and distraction thereof all the support of his excellencie In melancholie the heart is troubled with vaine seares vpon euery small obiect the very eye by a false apparition may strike him the eares with the imagination of euery voice sounding may dolefully appale him a very touch may make him startle and many such like troubles which are whelps of that melancholie litter bred of that corrupted state of bodie altered in spirit in blood in substance and complexion This may increase the terrour of the afflicted minde double the feare and discouragement How distemper of body may increase this wound and hinder all cure by counsell and aduise and shut vp all meanes of consolation for it must enter by the senses to the minde Now the instruments of sense beeing altered by the humour and their sinceritie stained with the obscure and darke spots of melancholie receiue not indifferently the medicine of consolation As the braine the original and fountaine of all sense and motion is thus euilly disposed so the heart the cherisher and refresher of our nature beeing in no better case and acquainted with terror and ouerthrowne with that searefull passion imptisoneth the spirits contracts it selfe and hardly yeilds to perswasion of comfort whatsoeuer it bringeth of assurance For though the griefe strike down at the first respecting no time place person condition or opportunitie of working but breaketh through all such considerations and beareth downe all resistance yet the comfort requireth them all and the missing of one makes the affliction to be long and hard in the cure The Comforters person his manner of handling the patient the time and place of performance with the braine and heart which are as the gates and entrance vnto the soule may hinder or aide the consolation No distemper can hinder the inward comfort of Gods grace But all this is to be vnderstood of outward meanes for the inward meanes to wit the grace of God and his mercie his comfortable spirit and gratious fauour in like swiftnes without meanes may restore the minde thus distressed which lieth open equally to the kind of cure euen as it lay to the wound Therfore seeing the body workes nothing vpon the mind altogether impatible of euery beeing sauing of God alone and secondly that the efficient can do it without helpe of the bodie and thirdly that the comfort is not procured by any corporall instrument nor the discomfort directly procured by the same lastly because all is done by causes in subiects nothing corporall and producing effects of an other nature then corporall it must needes bee concluded that there is great difference betwixt these two troubles The punishment of bodily racking is not the passion of the heart but a cause of it so that racking of the soule by sinne is not a melancholie passion but yet may it cause it and therefore makes the distinction not so cleare for oftentimes the symptome of a disease is taken for the disease it selfe The affliction of mind The persons which are hable to this sorrow to what persons it falleth and by what meanes is thus to bee resolued All men are subiect to this by reason of our fall the breach of Gods lawe and the wrath of God that followeth thereupon yet of all sorts of men melancholie persons are most subiect vnto it not from the humour but because he is most doubtfull and iealous of his estate for life temporall and life spirituall For temporall physitians and apothecaries shops will beare sufficient witnes for if they be able to walk we find them for the most part in these places And I would to God they were as readie for their spirituall life to bee with Gods spirituall physitians and in the shops of the true balme of Gilead By experience we find that when they beginne to examine how their actions answer the naturall and written line of righteousnesse and wanting the arch-pillar of faith and assurance in Christ Iesus our hope presently feele the very anguish due vnto sinners and in that most miserable condition fall into flat despaire The manner how this is done is when the curious melancholie person carrieth his mind into the senses of such mysteries How it befalls them as exceed humane capacitie and is desirous to knowe more then is reuealed in the word of truth and yet being ignorant of that which is reuealed he suddenly falls into the gulfe of Gods secret counsells which swalloweth vp all conceit of man or angel and measuring the truth of such depths by the shallow modell of his own wit is caught and deuoured of that which his presumptuous curiositie mooued him to attempt to apprehend Of this we haue a memorable example of a vertuous gentlewoman in this land who was carried along in this course doubting verie often of her saluation and making her case known vnto a worthy minister of God he often couÌ„felled her to take heede of inquiries further then Gods word and trust assuredly that shee might