4. Antil 〈◊〉 18. But how answer you this God willâ— not the death of a sinner therefore he hath predestinated none to destruction Theol. God wils not the death of a sinner simply and absolutely as it is the destruction of his creature but as it is a meanes to declare his justice and to set forth his glory Antil God did fore-see and fore-know that the wicked would perish through their owne sin but yet he did not predestinate them unto it Theol. Gods prescience and fore-knowledge cannot be separated from his decree For whatsoever God hath fore-seene and fore-known in his eternall counsell he hath determined the same shall come to passe For as it appertaines to his wisdome to fore-know and fore-see all things so doth it appertain to his power to moderate and rule all things according to his will Antil What doe you call prescience in God Theol. Prescience in God is that whereby all things abide present before his eyes so that to his eternall knowledge nothing is past nothing to come but all things are alwaies present and are they so present that they are not as conceived imaginations formes and motions but all things are alwaies so present befoâ—e God that he doth behold them 〈◊〉 their 〈◊〉 and perfection Antil How can God justly determine of mens destruction before they have sinned Theol. This objection hath been answered in part before For I told you that God condemneth none but for sin either originall onely or else both originall and actuall For howsoever he doth in himselfe before all time determine the reprobation of many yet he proceeds to no excecution till there be found in us both just desertâ— and apparent cause Therefore they deale unsoundly and foolishly which confound the decree of reprobation with damnation it selfe sith sinne is the cause of the one and only the will of God of the other Phil. Well Sir sith we are so far proceeded in this question by the occasion of this mans objections and cavile I pray you now as you have spoken much of reprobation and the causes thereof so let us heare somewhat of election and the causes thereof and shew us out of the Scriptures that God hath before all worlds chosen some to eternall life Theol. Touching the decree of election there are almost none that make any doubt thereof therefore small proofe shall serve for this point Onely I will construct it by one or two testimonies out of holy Scripture First the Apostle saith Blessed be God Ephes 1.3 even the Father of our Lord Jesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ as hee hath chosen us in him before the foundation of the world that wee should be holy and without blame before him in love You see the words are very plaine and pregnant for this purpose Another confirmation is taken out of the eight chapter to the Romans in these words Those whom hee knew before did he also predestinate to be like to be like to the image of his owne Sonne that hee might be the first-borne of many brethren Phil. Which be the causes of election Theol. The causes of election are to be found onely in God himselfe For his eternall election dependeth neither upon man neither yet upon any thing that is in man but is purposed in himselfe and established in Christ in whom we are elected This is fully proved in these words Ephes 1.5 6. Who hath predestinated us to be adopted through Jesus Christ in himselfe according to the good pleasure of his will to the praise of his glory wherewith he hath made us freely accepted in his beloved Where we see the Apostle telleth us that his free grace and the good pleasure of his will are the first motives or moving causes of our election Phil. But the Papists fetch the first motive of election out of mans merits and fore-seen workes For say they God did fore-see who would repent beleeve and doe well and therefore he made choice of them Theol. But they are greatly deceived For I say againe and againe that there is nothing in us which did ever move God to set his love upon us and to chuse us unto life but he ever found the originall cause in himselfe as it is written Rom. 9. Hee will have mercy upon whom hee will have mercy and whom hee will hee hardneth And againe It is neither in him that willeth nor in him that runneth but in God that sheweth mercy Deut. 7.7 The Lord himselfe also testifieth that hee did chuse his people not for any respect in them but onely because he loved them and bare a speciall favour unto them 〈◊〉 then it is a certaine truth that Gods eternall predestination excludeth all merits of man and all power of his will thereby to attaine unto eternall life and that his free mercy and undeserved favour is both the beginning the midst and the end of our salvation that is to say All is of him and nothing of our selves Phil. Whether then doth faith depend upon election or election upon faith That is whether did God chuse us because we doe beleeve or whether doe we beleeve because we are chosen Theol. Out of all doubt both faith and all fruits of faith do depend upon election For therefore we beleeve because we are elected and not therefore elected because wee beleeve As it is written Act. 13.41 So many as were ordained to everlasting life beleeved Antil If men be predestinate before they be borne to what purpose serve all precepts admonitions lawes c. It sorceth not how wee live For neither our godly or ungodly life can alter the purpose of God Theol. This is a very wicked and carnall objection and sheweth a vile and dissolute mind in them that use it But I would wish such men to consider the end of election which is that we should lead a godly 〈◊〉 As it is plainly set down in the first chapter to the Ephesians ver 3. where the Apostle saith God hath chosen us before the foundation of the world But to what end that wee should live as wee list No no saith hee But that wee should be holy and unblameable before him Againe he saith Rom. 9.16 Wee are predestinate to be made like the image of his Sonne that is to be holy and righteous For most certaine it is that wee can judge nothing of predestination but by the consequents that is by our calling justification and sanctification For when once we feele the work of grace within us that is that wee are washed by the new birth and renued by the holy Ghost finding in our selves an unfeigned hatred of sinne and love of righteousnesse then are we sure and out of all doubt that we are predestinated to life And it is even as much is if God had personally appeared unto us and whispered us in the eare and told us that our names are taken and written in the
needs smite us downe and take vengeance of us every day and every houre in the day because wee provoke him every day and every houre in the day But the God of Heaven is not as a man that hee should be subject to passions and affections hee is of a most constant and immutable nature For though we provoke him every day with new sins yet is he so farre off from takeing revenge that the next day hee rewardeth us with new mercies and breaketh through all our unkindnesse to shew kindnesse unto us and through all our naughtinesse to doe us good All our infirmities cannot make him breaks off with us or cease to love us Hee is content to take us with all faults and to love us dearly though wee have great faults Hee regardeth not our infirmities though wee be oftentimes wayward and elvish yet for all that hee loveth us neverthelesse Even as a loving Mother though her young suckling cry all the night and be exceeding trease and wayward so as shee cannot rest on houre in the night yea though shee endure much lothsomenesse and trouble with it yet in the morning when shee riseth shee loveth it never the lesse but dandleth it playeth with it smileth and laugheth upon it so the God of all mercies whose love towards us farre passeth the love of mothers though we grieve him with our infirmities continually yet loveth us neverthelesse and is content to put up all to forget and forgive all for hee is a most constant lover Where he once sets and settles his love hee loveth most constantly nothing can alter him nothing can remove him Even as a Father when his little childe catcheth a fall breaketh his shinnes and hurteth his face is so farre from beeing offended or displeased with him therefore that hee doth pity him and bemoane him seeking remedies for his hurt so our mercifull Father is so farre off from being angry and displeased with us for some slips and falls that hee doth the more pitie us and lament our case Even as a loving and wise husband although his wife have many infirmities yet being assured shee loves him dearly and that her heart is with him hee is well content to winke at all her faults to hide them to beare with them yea and to make nothing of them loving her no whit the lesse for them so our deare husband and Spouse Christ Iesus because hee knoweth wee love him and that hee hath our hearts is content to beare with all our infirmities and to make light of them For this cause it is that hee saith to his Spouse in the Canticles though shee was black and full of infirmities Behold thou art all faire Câ—nt 4 1 7. my Love Behold thou art faire thou art all faire my Love there is no spot in thee Mark that hee calleth his Church faire all faire and without spot not because shee was so in her selfe but because shee was made so in him and assuredly the eternall God beholding her in his Sonne doth so esteeme and account of her For as hee that beholdeth any thing through a red glasse doth take it to be red as is the colour of the glasse so God the Father beholding us in his Sonne doth take us to be of the same nature and quality that hee is that is perfectly righteous For this cause it is that hee loveth us and setteth his heart upon us and will not be removeed from us For his love to his children is alwaies one and the same although we have alwaies the like sight and feeling of it as the Moone is alwaies the same in substance and quantity though sometimes it seemeth unto us to be wasted into a very small scantling Let us know then to our great comfort that the love of God towards us in his deare Sonne is constant and alwaies alike and that he will not discountenance us or shake us off for some infirmities no nor yet for many infirmities for the mercifull God doth accept of his children because their generall care is good and the universall tenour of their life tendeth unto righteousnesse howsoever they may greatly faile in many particular actions Two or three fits of an ague doe not prove a diseased body nor two or three good daies a found body then so some few infirmities do not argue a wicked man nor two or three good actions a good man but we must have an eye to the certain 〈◊〉 settled course of a mans life Even aâ—â— men are truely said to walke in a way when they go in it although sometimes they trip and stumble so Gods children do walk in the way of righteousnesse although sometimes they stumble and step out of it or sometimes be violently haled out of it by theeves For Satan and the violence of our lusts do often hale us out of the way but wee must get into it againe as soon as wee are escaped Now then to conclude and draw to an end Sith God is so infinitely mercifull and constant in his mercy sith such great and precious promises are made to us in Christ sith the Lord doth not regard our infirmities when our hearts are with him therefore O Asunetus be of good cheere let nothing trouble you feare not the assaults of the Divel regard not his temptations for assuredly your sinnes are forgiven Christ is yours heaven is yours and all the promises of life and salvation belong unto you So as you need not doubt you cannot miscarry your name is written in the Book of life Asun I am greatly comforted and cheered up with your words Your preaching of the Gospel and laying open of Gods abundant mercy in Christ and of the promises doe exceedingly revive me and even as it were put new life into me they are as Sacke and Sugar unto my soule and sweeter then the honey and the honey-combe they are as Physicke to my sicke soule and as ointment to my spirituall wounds I do now begin to see what misery is in man and what mercy is in God And I know by wofull experience that where misery is not felt there mercy is not regarded but now it hath pleased God to give mee some feeling of mine owne wretchednesse and misery and yet with good comfort in his mercy For I thanke God for it I begin now to grow to some perswasion that the promises do belong unto me my sins are forgiven and that I am one of them that shall be saved Theol. I doe greatly rejoice that God hath according to his rich mercy wrought this good worke in you I do from the bottome of my heart give him the praise and glory of it Happie are you that ever you were borne in whom the Lord hath wrought so gracious a work It is his high favour and speciall mercy towards you for it is the onely priviledge and prerogative royall of Gods owne children truely to repent and deâ—â—eve I beseech God therefore to encrease your faith and to
sure it is within these thirty yeers these things were not known nor heard of And what say you then to painting of faces laying open of naked brests dying of hair wearing of periwigs and other hair coronets and top-gallants And what say you to our artificiall women which will be better than God hath made them They like not his handy-work they will mend it and have other complexions other faces other hair other bones other brests and other bellies then God made them Theol. This I say that you and I and all the Lords people have great and just cause of mourning weeping and lamentation because such abomination is committed in Israel Davids eyes gushed out with rivers of teares 〈◊〉 9 because men kept not Gods lawes and an horrible feare came upon him because men forsook the law of God 〈◊〉 5 1. J remie did sigh in secret wishing that his head were full of water and his eyes a fountain of teares because of the sinnes of the people Nehemiah mourned for the transgression of Gods people Nâ—hem 1â— Lots just soul was vexed with the unclean conversation of the Sodomites and sâ—â—ll wee moâ—rne nothing at all for tâ—â—se things shall wee be no whit grieved for the pride of our land shall wee shed no teares for such horrible and intolerable abominations They are odious in the sâ—ght of God and men the aire stinketh of them It is Gods marvellous patience that the Dwell doth not carry them away quick and rid the earth of them or that fire and brimstone doth not come downe from heaven and consume them Antil You are too hot in these matters of attire you make more of them then there is cause Asun I con him thank Gods blessing on his heart I shall love him the better while I know him because he is so earnest against such shamefull and detestable pride Is it not a shame that women professing true religion should make themselves such pictures puppets and peacocks as they doe And yet I hear few Preachers in the pulpit speak against it Antil I marvell you should be so earnest in matters of apparell You know well enough that apparell is an indifferent thing and that religion and the kingdome of God doth not consist in these things Theol. I know right well that apparell in its own nature is a thing indifferent but lewd wanton immodest and offensive apparell is not indifferent For all such abuse taketh away the indifferency of them and maketh them sinfull and evill by câ—rcumstance For otherwise why should the Lord threaten by his Prophet that he would visit the Princes and the Kings children and all such as were cloathed with strange apparell that is the fashions of other countries Zephan 1.8 Againe why should the Lord so plague the proud dames and mincing minions of Jerusalem for their pride and vanity in attire if there were no evill iâ— such kind of abuse The Lord saith thus in the third of Esay against those brave and gallant dames Because the daughters of Sion are haughty and walk with stretched-out necks and with wandring eyes walking and mincing as they goe and make a tinkling with their feet therefore shall the Lord make the heads of the daughters of Sion bald and the Lord shall discover their secret parts In that day shall the Lord take away the ornament of the slippers and the calls and the round tires the sweet balls and the bracelets and the bonnets the tires of the head and the slops the head-bands and the tablets the earings the rings and the mufflers the costly apparell and the veiles and the wimples and the crisping pinnes and the glasses and the fine linnen and the hoods and the lawns And in stead of sweet savour there shall be stink and in stead of a girdle a rent and in stead of dressing of the haire baldnesse and in stead of a stomacher a girding of sackcloth and burning in stead of beauty Then shall her gates mourn and lament and she being desolate shall sit upon the ground Thus we see how terribly the Lord threatneth the gallant dames of Jerusalem for their excessive and abominable pride And this may well be a mirrour for the proud minious of our age which assuredly may well fear the Lord will bring some such judgement upon them as he did upon the daughters of Jerusalem For their sin is as great in this kind as was the daughters of Sion and God is the same God now that he was then to punish it Antil Tush never speak so much of these matters of apparell for we must do as others do and follow the fashion or else we shall not be esteemed Theol. If you follow them not you shall be more esteemed of God of his Angels Saints and all good men As for all others if you esteem them more then these you shew what you are Antil Well for all that say you what you will pride is in the heart and not in the apparell For one may be proud of plain apparell as well as of costly And some are as proud of their falling bands and little sets as others are of their great ruffes Theol. You speak foolishly for how know you that Can you judge mens hearts and inward affections Can you say when mens and womens apparell is sober modest and Christian like that they have proud hearts and are proud of that attire You goe very farr indeed to judge the heart You ought to judge charitably of such as goe soverly and modestly attired even that their heart is according to their attire And for you wee may rather think your heart is vain light and foolish because your attire doth strongly argue it And as the Prophet saith The triall of your countenance testifieth against you you declare your sinnes as Sodom and hide them not Esay 3.9 Phil. I pray you then set downe some rules for apparell out of the Scriptures Theol. I may well set down what I will but surely most men and women will doe what they list For verily it may be thought that many of this age have forsworne God and his word and all goodnesse For they are come to this point let God say what he will they will doe what they list For as the Prophet saith They have made a covenant with hell and with death and are grown to an agreement Esay 28.15 And I doe verily think if God himselfe should come downe from heaven in his own person and disswade men and women from this vanity of apparell yet would they still use it as it were in despight of God and as it were to anger him the more For they are so extraordinarily enamoured and so immoderately delighted with it and doe so continually and altogether dote on it and are so wood-mad of it that they will have it though men and Angels and all the world say nay nay which is more though they should goe to the Divell quicke with it And therefore it is but
he hath These then are four evident signes and tokens whereby wee may certainly discerne that mens hearts and entralls are infected with covetousnesse Phil. You have very well satisfied us in this point Now let us understand the originall causes of covetousnesse Theol. There be two speciall causes of covetousnesse Two causâ—s of coveâ—ousnessâ— The one is the ignorance and distrust of Gods providence The other is the want of tasting and feeling of heavenly things For till men taste better things they will make much of these till they feel heaven they will love earth till they be religious they will be covetous Therefore the cause is soon espied why men are so sharp set upon these outward things and do so admire riches worldly pomp pleasures and treasures Because they know no better they never had taste nor feeling of those things which are eternall Phil. Now as you have shewed us the causes of covetousnesse so let us also hear of the effects Theol. If I once enter into this I shall be entangled and wound up in a maze where I know not how to get out againe For the evill effects of this vice are so many and so great that I know not almost where to beginne or where to end Notwithstanding I will enter into it get out how I can Phil. If you do but give us some taste of them it shall suffice Theol. Then will I briefly dispatch things in order And first of all I reason from the words of the Apostle before alledged That if covetousnesse and the love of money be the root of all evil then it is the root of idolatrie the root of murther the roote of theft the root of lying the root of swearing the roote of symony the roote of bribery the roote of usurie the roote of lawing the roote of all contentions in the Church and the roote of all brabbling and brawling in the Common-wealth Moreover it spreadeth farre and neare it dwelleth in every house in every towne in every â—ttie it pryeth into every corner it creepeth into every heart it annoyeth our Physicians it infecteth our Divines it choaketh our Lawyers it woundeth our Farmers it baneth our Gentlemen it murthereth our Tradesmen it bewitcheth our Merchants it stingeth our Mariners O covetousnes covetousnesse It is the poyson of all things the wound of Christianity the bane of all goodnesse For covetousnesse marres all it marreth all every where in all places in all degrees among all persons It marreth marriages for it coupleth young to old and old to young It marreth hospitality it marreth all good house-keeping it marreth almes-deeds it marreth Religion it marreth Professors it marreth Ministers it marreth Magistrates it marreth all things And therefore what sin so grievous what evill so odious what vice so enormous as this For this cause it was prettily said of one That all other vices are but factors to covetousnesse serve for Porters to fetch and bring in her living Shee maketh symony her drudge bribery her drudge usurie her drudge deceite her drudge swearing her drudge lying her drudge O what a Divell incarnate is this that setteth so many vices a work hath so many factors and underlings to serve her turne Are they not in a pretty case thinke you that are infected with this sinne Oh they are in a most miserable case It had beene good they had never beene borne For being alive they are dead dead I meane in their soules For covetousnes is soules poyson and soules bane Covetousnesse is the strongest poyson to the soul that is It is a confection of all the Spiders Toads Snakes Adders Scorpions Basilisks and all other the most venemous vermine of the whole world If the divell can get us to take downe but one peny weight of it it is enough hee desires no more for presently we fall down stark dead Therefore the Apostle saith 1 Tim. â— They that will be rich hee meaneth in all haste by hook or by crook fall into temptations and snares and into many foolish and noysome lusts which drown men in destruction and perdition For as covetousnesse is rank poyson to the soul so the Apostle compareth it to a deep gulfe wherein thousands are drowned And therefore hee addeth in the same place But thou O man of God flie these things In which words he doth most gravely advise all the Ministers of the word of God to take heed of it For as it is dangerous in all men so is it most dangerous and offensive in Preachers of the Gospel Phil. Indeed it must needs bee granted that covetousnesse is a very grievous sinne yea even a Monster with seven heads Yet for all that wee see in this our iron age how many of all sorts are infected with it and how few will give any thing to any holy use Most men now adayes have nothing to spare for Christ nothing for his Gospel nothing for his Church nothing for the poor children of God and needy members of Christ Christ is little beholden unto them for they will doe nothing for him no not so much as speake a good word in his cause or the cause of his poore saints Every little thing with them is too much for God and good men For when they come to giving unto holy and necessary uses then they will stick at a peny and grudge at a groat and every thing is too much But to bestow upon themselves nothing is too much Nothing is too much for lust for pleasure for back belly and building for cards and dice for whores and harlots for rioting and revelling for tavernes and brothel-houses Hundreds and thousands are little enough and too little for their expences this way It is lamentable to consider what masses of money are spent and bestowed upon these things But alas alas how heavie an account are they to make in the day of the Lord which so spend their lands livings and revenues I quake to think what shall become of them at last It were well for them if they might be in no worse case then a Crocodile or a Cur-dog Theol. It is most certain that you say and wee all have great cause to lament it and to take up the old complaint of the Prophet Jeremy saying From the least of them even unto the greatest of them every one is given unto Covetousnesse and from the Prophet even unto the Priests they all deale falsly And another Prophet saith Mich. 3.22 They build up Sion with bloud and Jerusalem with iniquity The heads thereof judge for rewards and the Priests thereof teach for hire and the Prophets thereof prophesie for money yet will they lean upon the Lord and say Is not tho Lord amongst us No evil can come unto us But these holy Prophets men of God do fully describe unto us the state of our time wherein though all be corrupted yet wee bear our selves stoutly upon God we presume of his favour because of our outward profession and
which hee shall rain upon him in stead of his meat Thus then it is cleere that mans life and good estate dependeth not upon the abundance of outward things but onely upon the blessing and providence of God Prov. 10.12 For his blessing onely maketh rich and it doth bring no sorrow with it Psal 37.16 For better is a little to the just then great abundance to many of the wicked Prov. 25.26 Better is a little with the fear of the Lord then great treasure and trouble therewith Better is a little with righteousnesse Prov. 16.8 then great revenues without equity Thus then I conclude this point Man liveth not by bread but by a blessing on bread not by outward means but by a blessing upon meanes For how can bread being a dead thing and having no life in it selfe give life to others Phil. I do not well understand the meaning of these words By every word that proceedeth out of the mouth of God Theol. Thereby is meant the decree ordinance and providence of God which upholdeth all things even the whole order of nature For the Scripture saith Hee spake Psal 33.9 and it was done hee commanded and they were created In which words wee plainly see that God doth but speake and it is done hee doth command and all creatures are preserved For God doth all things 〈◊〉 a word Hee created all with his word hee preserveth all with his word hee speaketh and it is done His words are words of power and authority Whatsoever he saith whatsoever hee calleth for it must be done presently without any delay there is no withstanding of him Hee calleth for famine and behold famine Hee calleth for plenty and behold plenty Hee calleth for pestilence and behold pestilence He calleth for the sword and behold the sword All Angels all men all beasts all fishes all fowls all creatures whatsoever must obey him and be at his beck He is the greatest commander his word commandeth heaven and earth and the sea All creatures must bee obedient to his will and subject to his ordinance This is the cause why all things both in heaven earth and the sea doe keep their immutable and unvariable courses times and seasons even because hee hath charged them so to doe And they must of necessity alwayes at all times and for ever obey for the creatures must obey the Creator This â—ct of Parliament was made the first week of the world and never since was or can be repealed Phil. But to call you back againe to the point wee had in hand Resolve mee I pray you of this whether many of the deare children of God doe not in this life sometimes want outward things and are brought into great distresse Theol. 1 Kiâ—g 17. Yes certainely For Elijah did want 2 Câ—r â— 8 2 Cor. 11.25 and was in distresse Paul did want and was in many distresses The holy Christians mentioned in the Hebrewes did want Heb. 1â— 3â— and were in marvellous distresses Many of Gods dear ones have in all ages wanted and at this day also doe want and are greatly distressed But this is a most infallible truth that howsoever Gods children may want and be low brought yet they are never utterly forsaken but are holpen even in greatest extreâ—iâ—ie yea when all things are desperate and brought even to the last cast To this point most notably speaketh the Apostle saying 1 Cor 4.8 We are affl cted on every side but yet wee despaire not wee are persecuted but not forsaken cast downe but wee perish not The Prophet Jeremie also saith Lâ—â— 3. The Lord will not forsake for ever but though hee send affliction yet will hee have compassion according to the multitude of his mercies For hee doth not punish willingly or from his heart nor afflict the children of men The kingly Prophet saith Psal 94.4 Surely the Lord will not fail his people neither will hee forsake his inheritance The Lord himself saith For a moment in mine anger I hid my face from thee Iâ—a â—5 8 but with everlasting mercy have I had compassion on thee So then wee may fully assure our selves and even write of it as a most undoubted and sealed truth that Gods children shall never be utterly forsaken in their troubles Phil. Sith the care and providence of God is so great for his children as you have largely declared what then I pray you is the cause why God suffereth his to bee brought into so many troubles and necessities Theol. Their profit and benefit is the cause and not their hurt For he loveth them when hee smiteth them Hee favoureth them when he seemeth to be most against them Hee aimeth at their good when hee seemeth to bee most angry with them He woundeth them that hee may heale them Hee presseth them that hee may ease them Hee maketh them cry that afterward they may laugh Hee alwaies meaneth well unto them hee never meaneth hurt Hee is most constant in his love towards them If he bring them into necessities it is but for the triall of their faith love patience and diligence in prayer If he cast them into the fire it is not to consume them but to purge and refine them If he bring them into great dangers it is but to make them call upon him more earnestly for help and deliverance He presseth us that wee might cry wee cry that wee may be heard wee are heard that we might be delivered So that here is no hurt done we are worse scared than hurt Even as a mother when her childe is way-ward threateneth to throw it to the Wolfe or scareth it with some poker or bul-begger to make it cling more unto her and be quiet So the Lord oftentimes sheweth us the terrible faces of troubles and dangers to make us cleave and cling faster unto him and also to teach us to esteeme better of his gifts when wee enjoy them and to bee more thankfull for them as health wealth peace liberty safety c. So then still we see here is nothing meant on Gods part but good as it is written Rom. 5. All things worke together for good to them that love God For Heb. 12 10. Heb. 12.14 even the afflictions of Gods children are so sanctified unto them by the Spirit 1 Thes 1.6 that thereby they are made partakers of the holinesse of God Gal. 6.14 Phil 3.10 Thereby they enjoy the quiet fruit of righteousnesse Thereby they attaine unto a greater measure of joy in the holy Ghost 2 Cor. 11.32 Thereby the world is crucified to them and they to the world Rom. 5.3 4. Thereby they are made conformable to the death of Christ Thereby they are kept from the condemnation of the world Thereby they learne experience patience hope c. So that all things considered Gods children are no losers by their afflictions but gainers It is better for them to have them than to
that onely might appeare and shine forth in all his workes Yet certaine it is that God for just causes albeit unknowne and hid to us hath rejected a great part of men The causes I say of reprobation are hid in the eternall counsell of God and knowne to his godly wisedome onely They are secret and hid from us reserved in his eternall wisedome to be revealed at the glorious appearing of our Lord Iesus Psal 36. Rom. 11. His judgements saith the Scripture are as a great deepe and his wayes past finding out It is as possible for us to comprehend the Ocean in a little dish as to comprehend the reason of Gods counsell in this behalf Antil What reason justice or equitie is there that sentence of death should be passed upon men before they be borne and before they have done good or evill Theol. I told you before that we can never comprehend the reason of Gods proceeding in this behalfe yet wee must know that his will is the rule of righteousnesse and must be unto us in stead of a thousand reasons For whatsoever God willeth in as much as hee willeth it it is to be holden just Wee cannot conceive the reason of many naturall things and things subject to sense as the motion of the celestiall bodies their unconceiveable swiftnesse their matter and substance their magnitude altitude and laâ—itude Wee cannot throughly finde out the causes of the thunder lightnesse winds earth-quakes ebbings and flowings of the sea and many other things under the Sun how then can wee possibly ascend up into the privie Chamber and Councell-house of God to sift and search 〈◊〉 the bottome of Gods secrets which no wit or reach of man can any wâ—â— attaine unto Let us therefore learne in Gods feare to reverence that which we cannot in this life comprehend This one thing I must say unto you that whatsoever God decâ—â—eth yet doth he execute no man till he hath ten thousand times deserved it For betwixt the decree and the execution thereof cometh sinne in us and most just causes of condemnation Antil If God have decreed mens destruction what can they do withall who can resist his will why then is he angry with us For all things must needs come to passe according to his decree and determination Theol. First I answer you with the Apostle Rom. 9.22 O man who art thou that pleadest against God Shall the thing formed say to him that formed it Why hast thou made me thus Hath not the Potter power of the clay to make of the same lumpe one vessell to honour and another to dishonour Moreover I answer that Gods decree doth not enforce the will of man which worketh and moveth of it selfe It hath in it selfe the beginning of evill mâ—tâ—on and sinneth willingly Therefore though the decree of God imposeth a necessity upon all secondary causes so as they must needs be framed and disposed according to the same yet no coâ—ction or constraint for they are all carried with their voluntary motion Even as we see the plumbe of a clock being the first mover doth cause all the other wheeles to move but not to move this way or that way for in that they move some one way and some another it is of themselves I meane of their owne frame so Gods decree doth move all secondary causes but takes not away their owne proper motion For God is the Authour of every action but not of any evill in any action As the soule of man is the originall cause of all motion in man as the Philosophers dispute but yet not of lame and impotent motion for that is from another cause to wit some defect in the body so I say Gods decree is the root and first cause of motion but not of defective motion that is from our selves Likewise that a bell soundeth the cause is in him that ringeth it but that it jarreth the cause is in it selfe Againe that an instrument soundeth is in him that plaieth upon it but that it jarreth is in it selfe that is in its own want of tuning So then to shut up this point all instruments and middle causes are so moved of God being the first Mover that hee allwayes doth will holily and justly in his moving But the instruments moved are carried in contrary motions according to their owne nature and frame If they be good they are carried to that which is good but if they be evill they are carried unto evill So that according to the double beginning of motion and will there is a double and divers work and effect Antil But from whence comes it that man of himselfe that is of his own free motion doth will that which is evill Theol. From the fall of Adam whereby his will was corrupted Antil What was the cause of Adams fall Theol. The Divell and the depravation of his own will Antil How could his will incline unto evill it being made good and hee being made good Theol. He and his will were made good yet mutably good For to be immutably good is proper onely to God And Adam did so stand that he might fall as the event declared Antil Was not the decree of God the cause of Adams fall Theol. No but the voluntary inclination of his will unto evill For Adams will was neither forced nor by any violence of Gods purpose compelled to consent but he of a free will and ready mind left God and joyned with the Divell Thus then I doe determine That Adam sinned necessarily if you respect the decree or event but if you respect the first mover and inherent cause which was his owne will then he sinned voluntarily and contingently For the decree of God did not take away his will or the contingency thereof but only order and dispose it Therefore as a learned Writer saith Volens peccavit proprio mâ—tu Bâ—â—â— He sinned willingly and of his owne motion And therefore no evill is to be attributed unto God or his decree Antil How then doe you conceive and consider of the purpose of God in all these things Theol. Thus That God decreed with himselfe â—no actu at once That there should be a world That Adam should be treated perfect That he should fall of himselfe That all should fall with him That he would save some of the lost race That hee would doe it of mercie through his Son That he would condemn others for sin Antil How doe you prove the decree of reprobation to wit that God hath determined the destruction of thousands before the world was Theol. The Scripture calleth the Reprobates Rom. 9.22 The vessels of wrath prepared to destruction The Scripture saith 2 Thes 5. God hath not appointed us unto wrath Therefore it followeth that some are appointed unto wrath The Scripture saith of the Reprobates that they were even ordained to stumble at the Word 1 Pet. 2.8 The Scripture saith They were of old ordained to this condemnation Jude
his opportunity against us that hee may infect and breathe into us all filthy lusts and adulterous desires when wee lye open unto him by idlenesse Wisely therefore to this point saith the Greeke Poet Hesiodus Much rest nourisheth lust And another Poet saith Quaeritur Aegystus quare sit factus adulter In promptu causa est dâ—sidiosus erat Slothfull lazinesse is the cause of adultery And therefore another saith Eschew idlenesse Our 〈…〉 and cut the very sinews of lust The fourth cause of Adultery is wanton apparell which is a minstrellesse that pipes up a dance unto whoredome But of this enough before The fift and last cause of adulterie is the hope of impunity or escaping of punishment For many being blinded and hardened by Sathan think they shall never bee called to any account for it and because they can blear the eyes of men and carry this sinne so closely under a cloud that it shall never come to light they thinke all is safe and that God seeth them not And therefore Job saith Job 24.15 The eye of the adulterer waiteth for the twi-light and saith No eye shall see mee And in another place Job 23.13 How shall God know Can hee judge thorow the dark cloud But verily versly though the adulterer do never so closely and cunningly convey his sinne under a canopy yet the time will come when it shall be disclosed to his eternall shame For God will bring every work to judgement Eccl. 12.24 with every secret thought whether it be good or evill Psal 9â— For hee hath set our most secret sinnes in the sight of his countenance 1 Cor. 4. And hee will lighten the things that are hid in darknesse and make the counsels of the heart manifest For this cause Job saith Job 10. When I sinne thou watchest mee and wilt not purge me from my sin Phil. Now you have shewed us the causes of adultery I pray you shew us the remedies Theol. There be six remedies for adultery which no doubt will greatly prevail if they bâ— well practised Phil. Which be they Six remedies of adultery Theol. Labour Abstinence Temperance Prayer Restraint of our senses Shunning of womens company and all occasions whatsoever Phil. Well Sir now you have waded deepe enough in the second signe of damnation I pray you let us proceed to the third which is Covetousnesse And as you have laid naked the two former so I pray you strip this stark naked also that all men may see what an ugly monster it is and therefore hate it and abhor it Theol. I would willingly satisfie your minde but in this point I shall never doe it sufficiently For no heart can conceive nor tongue sufficiently utter the loathsomenesse of this vice For covetousnesse is the foulest fiend and blackest Divell of all the rest It is even great Beelzebub himselfe Therefore I shall never be able fully to describe it unto you but I will doe what I can to sttip and whip it stark naked And howsoever the men of this earth and blind worldlings take it to bee most sweet beautifull and amiable and therefore doe embrace it entertaine it and welcome it as though there were some happinesse in it yet I hope when I have shewed them the face thereof in a glasse even the true glasse of Gods Word they will be noe more in such love but quite oâ—t of conceit with it I will therefore hold out this glasse unto them St. Paul to Timothy brandeth this stâ—ne in the forehead and boareth it in the eares that all men may know it and avoyd it 1 Tâ—â— â— 1â— when he saith Covetousnesse is the root of all evill Our Lord Iesus also giveth us a watch-word to take heed of it saying Take heed and beware of covetousnesse 〈◊〉 12.15 As if hee should say Touth it not come not neare it it is the very breath of the Divell it is present death and the very ratsâ—bane of the soule The Apostle layeth out the great danger of this sinne and doth exceedingly grinde the face of it â—â—il 5 19. when he saith That the end of all such as mind earthly things is damnation Let all carnall worldlings and muckish minded men lay this to heart and consider well of it lest they say one day Had I wist Phil. Good Sir lay open unto us the true nature of covetousnesse and what it is that wee may more perfectly discerne it Theol. Covetousnesse is an immoderate desire of having Phil. I hope you do not think frugality thriftinesse and good husbandry to be covetousnesse Theol. Nothing lesse For they be things commanded being done in the feare of God and with a good conscience Phil. Doe you not thinke it lawfull also for men to doe their worldly businesse and to use faithfullnesse and diligence in their callings that they may pâ—ovide for themselves and their families Theol. Yes no doubt And the rather if they doe these things with calling upon God for a blessing upon the workes of their hands and use preyer and thanksgiving before and after their labour taking heed all the day long of the common corruptions of the world as swearing cursing lying dissembling deceiving greedy getting c. Phil. Wherein I pray you doth covetousnesse especially consist Theol. In the greedy desire of the mind For we may lawfully doe the workes of our calling and play the good husbands and good huswives but wee must take heed that distrustfullnesse and inward greedinesse of the world doe not catch our hearts For then wee are set on fire and utterly undone Phil. Sith covetousnesse is especially of the heart how may we know certainly when the heart is infected Theol. There be four speciall signes of the hearts infection Phil. Which be they Theol. The first is an eager and sharp set desire of getting Therefore the holy Ghost saith Pâ—oâ— â—8 Hee that hasteth to be rich shall not be unpunished Pâ—o. 20.2 And againe An heritage is hastily gotten at the beginning but the end thereof shall not be blessed Deâ—â—stâ—â—nes in Olinth 2. The heathen man also saith No man can be both justly and hastily rich The second is a pinching and niggardly keeping of our owne that is when men being able to give will hardly part with any thing though it be to never so holy and good use And when at last with much adoe for shame they give something it cometh heavily from them God wot and scantly The third is the neglect of holy duties that is when mens mindes are so taken up with the love of earthly things that they begin to slack and cool in matters of Gods worship The fourth and last is a trusting in riches and staying upon them as though our lives were maintained by them or did consist only in them which thing our Lord Iesus flatly denyeth saying Though a man have abundance Luk. 12.15 yet his life consisteth not in the things that