is a day of his silence and there is a day of his iustice and the Lord will not breake his daies with the righteous and sinners vpon earth for the day of mercie man hath a bond from God but for the day of paying vengeance the Lord hath mans bonds man cares not how often God forfeit his bond of mercie for he would willingly haue God to be in his debt for euer yet the Lord is not so negligent in the requiring of the forfeit of his bond of iustice and therefore hauing alreadie discharged his bond of mercie it will be high time to looke vnto man that he answer him for his iustice especially seeing the wicked for Gods silence haue not broken forth with Dauid and said What shall we giue vnto the Lord for all his benefits nor as yet vpon conditions performed are able to say We haue taken the cuppe of saluation and called vpon our good God nay as yet we haue nor so much as resolued to doe it So that the Lord may most iustly breake silence and after the expiration of their daies of peace vexe them in his sore displeasure Reasons 1. from the nature of time From time appointed of God for all purposeâ— The Lord is before and after all times yet in his works he hath reuealed himselfe to performe all actions in time and he hath appointed euery thing his certen time Eccles. 3. that so euery worke of God might be seene distinctly The Lord hath a time for his silence and a time for his iustice that so the mercies which he shewes vnto the sonnes of men and the iudgements which he brings vpon them might be seene distinctly and he praised for them both 2. Reas Lone vnto his creatures First Loue to 〈◊〉 creature to shew his generall goodnes secondly to mooue him to repentance and thankefulnes for his patience and long suffering 3. Reas To leaue man without all excuse To leaue reaâ— without excuse seeing God hath laboured by mercies to allure and iudgements to terrifie so that when his last doome shall come the Lord shall say What are become of all my mercies and why was thou not reclaimed by my foretelling thee of iudgements therefore goe thou accursed wretch into hell fire where thou shalt neuer haue again the time of my silence 1. Vse reprehension either confutation of all those that cry Mal. 3 14. It is in vaine to serue the Lord and what pleasure haue wee that we haue bowed our selues before him surely you are blind that cannot see what large dayes the Lord hath giuen you here vpon earth and what long silence hath passed betwixt him you nay he hath not onely beene silent but also he hath been bountifull vnto you in many a temporall blessing euen aboue his owne Saints Second vse vnder this head is correction of the hastie desires of Gods children first to haue iudgment on their enemies and secondly to haue speedy dispatch of affliction in themselues Thus they hasten the time of the mercie and iustice of the Lord. Know therefore that God will haue his times completly ended and it is your duty to stay his leasure for he that beleeues will not make hast 2. Vse is instruction first an admonition to all the wicked that they harden not their hearts denie not Gods call but listen vnto him least they call when he will not heare them For your time is to day but Gods time is his will and pleasure in silence reproofe your time is present for time past is not called again with had I wist and the time to come is in Gods disposing 2. Branch is a direction to the godly that they make vse of all times for the Lord would haue them exact in the computation of the yeares of his mercie and iustice yea and of seasons in these times for he complaines for the want of it Isa 1. The oxe knowes his owner the asse his masters cribbe these know their masters and the times wherein they refresh them the swallow and the crane their appointed times therefore let it not be saide of Gods Israel that they know not him which doth all for them God is pleased to call them his people and what greater shame then this my people haue not knowne me 3. Vse is consolation first for tribulation Is this the day of Gods affliction then happie is my estate for the time of deliuerance is approching therfore in this Psalme v. 15. Call vpon me in the day of trouble and I will deliuer thee mourning may rest for a night but ioy comes in the morning Secondly for the day of prosperitie to haue a heart as ioyfull and glad to thinke of his affliction as then to puffe vp himselfe with his present estate Dauid hath more ioy of heart that Gods countenance is lifted vpon him then because his corne wine Psalm 4. and oyle are increased Heb. 11. Moses can take more ioy to be a partaker with Gods people then in the inioying of all the sinnefull pleasures of Egypt for a season Observ 4. from the order Silence goes before Gods reproofe as a silent ayre before a fearefull tempest The Lord spared the old world a long time before he drowned it he suffered Sodome and Gomorrha to burne a long time in lusts before he burnt them with fire and brimstone from heauen Reasons 1. Iust puwiâ—â—ment That iust cause may be giuen for all the wrath of God that falleth vpon the wicked 2. Reason because the sinne of man cannot be but in that which God hath made good no more then blindnes can be any where Good before euâ—ll but in the eie which had power to see now sight is before blindnes good before euill and therefore Gods silence before his iustice because iustice will not reprooue before man haue sinned 3. Measure of sinne Reason is because a measure of sinne is to be made vp Gen. 15. before God can iudge and therefore the Lord will be silent vnto that time that then he may answer them with a like measure of iudgement 1. Vse is reprehension which serues first for the confutation of the vngodly which thinke that God is forgetfull of his anger but let them know that method is the very rule of memorie and God keeping so close to an exact method can not by long silence forget what he hath to doe Indeede we say old things are out of date and long silence makes contentious matters cease but the Lord is the same to day he was when he began the world and Cains sinne is as fresh in his memorie as the sinne that is committed this day 2. Vse is correction of Gods children that can no sooner heare the faults of their brethren but presently they speake of them this is no good method they ought to haue paused on the matter by silence and after haue reprooued when time would haue serued 2. Vse is instruction 1. An admonition to the
not goe vnreprooued Secondly because it opposeth the light and therefore cannot long stand in opposition by clouding of the light but the light will breake out The clouds in the aire can not alwaies shade the sunne from the eyes of the world nor the darknesse of the night alwaies shut vp the morning brightnes so shall not sinne alwaies fill the world with his mysts and clouds and alwaies shut vp the day of the Lords appearance to iudgment but the Lord will breake the heauens and make the glorie of his Sonne appeare at which heauen and earth shall flee away and then shall the thoughts of all hearts be made manifest Thirdly because God must be glorified for except the Lord do it himselfe he shal neuer haue any glorie in the sinnes of the wicked for they dishonor him as much as possibly they can Isa 59 4. No man calleth for iustice no man contendeth for truth v. 14. Iudgement goes backward iustice stands farre off truth is fallen in the streete and equitie can not enter The Lord seeth it it displeaseth him and he wonders that no man will offer himselfe for his defence therefore his arme did saue it and his righteousnes it selfe did sustaine it he put on righteousnes as an habergeon and an helmet of saluation vpon his head and he put on the garments of vengeance for clothing and was clad with zeale as with a cloake Then shall sinne surely haue his reproofe and a recompence shall be giuen for euill doing he will fully repay the Islands of the world 1. Vse reprehension first confutation of the wicked that make so much of their sinnes that are not ashamed to boast of them Well let them goe too these are the very things that the Lord will reprooue to their shame and confusion Secondly correction to the godly that are so meale-mouthed at sinne that haue not a word to say for the Lord of hosts We are too often in the extreames when God is silent we would be speaking and when the Lord is speaking we would be silent especially Ministers that dare not speake when the Lord hath bidden them speake boldly and not feare the faces of the proudest 2. Vse instruction First an admonition to the wicked to beware of sinning know they not that euery time they sinne they hold vp their hands to heauen to pray vnto God for vengeance Secondly a direction to Gods children to mitigate the bitternes of their sinnes Exod. 15. for sinnes may be compared to the waters of Marah and Gods reproofe to the bitternesse of those waters and Israels murmuring may set forth the discontednesse of the soule in tasting of those waters the crie of the people what shall we drinke to set forth the thirstie desire of the soule to be satisfied with some sweet water Moses cry vnto the Lord sets forth the grace of prayer vnto God for some sweet comfort in the bitter conflicts with sinne Lastly the Lord shewing Moses a tree to cast into the waters which doth make them sweet and so giueth them a pleasant rellish vnto the soule may set forth the action of God the father giuing of Christ the tree of life to euerie distressed soule which beeing receiued by faith into his soule will make riuers of water flow out of him to eternall life and keepe him from euer languishing againe vnder the burden of his sinne therefore let this be our direction in all Gods reproofes for sinne to sweeten them in Christ and so beare them patiently 3. Vse Consolation to all that are in Christ for God hath alreadie reprooued their sinnes in his sonne and therefore shal they be free from his wrath Suppose that a malefactor were condemned to die and the day of his execution were at hand how would this affect him in his soule how would he labour to escape it trie all his friends his goods wife children kinsfolkes the dearest of his acquaintance his wealth can serue him no better but to prouide for him while he liueth see him honourably buried when he is dead his wife and children and the rest tell him they will weepe for him all these are but cold comforts to the man that must die But if one should step out and say my life for yours if that will free you hee offers himselfe to the king the king accepts of him deliuers the pardon brings it to the malefactor now he is at ease and hardly can a man imagine the greatnesse of his ioy surely if that bee true that a man may die laughing hee might as soone loose his life in this passion of ioy as he might haue done in the passion of his sorrow Euen the selfe same cause is paralelled in a man on his death-bed I am reprooued of the Lord and adiudged to eternall death for my sinnes alas how shall I escape my goods are nothing vnto thee O Lord thou wilt not take them for the redemption of my soule my wife and children and good friends standing about my bed cut me at the very heart no worldly comfort can refresh my soule Oh my God take thy Christ for the redemption of my soule he is able to stand betwixt thy wrath and my sinne in him lift vpon me the light of thy countenance for therein stands my exceeding ioy farre aboue the increase of oyle corne wine or any worldly thing Obser 2. Hypocrites shall not goe vndiscouered it shal be knowne what they are they shall see what a sandie foundation they haue laid and how all their hopes are no better then the spiders web Isa 29.13 because this people come neere vnto me with their mouth and honour mee with their lips but haue remooued their hearts farre from mee and their feare toward mee was taught by the precept of men therefore to discouer them I will doe a marueilous thing the wisedome of the wisest of them shall perish and the vnderstanding of the most prudent shall be hid Woe shall be vnto their deepes and their workes of darkenesse and they shal meete with him that seeth them and knoweth them their deuises cause them most foolishly to stand vp with the pot against his maker and with the thing formed against him that fashioned him to say thou hast no vnderstanding Well your Lebanon shall become Carmel and your Carmel a forest the best you haue shall become worse and that which is next shal become a barren wildernesse yet Iacob shall not be confounded neither shall his face be pale for he shall see his children because the worke of mine hands is in the middst of him they shall still sanctifie my name euen the holy one of Israel and shal feare him then they that erred in spirit shall haue vnderstanding they that murmured shal learn this doctrine euen the hypocrits themselues whose spirit made them erre shall know that all their profession was nothing and they that murmured often against God for not respecting them as they deserued shall learne this doctrine that
with my heart and for my spirit to search diligently will the Lord absent himselfe for euer and will he shewe no more fauour is his mercie cleane gone for euer doth his promise faile for euermore hath God forgotten to be mercifull hath he shut vp his tender mercie in displeasure what will this doe vnto my soule surely it will prooue my death Yet I remembred thy workes meditated in them deuised with my selfe what should be the ende of them and I found thy way in the Sanctuarie whither I must ascend by faith if I meane to declare thy power among the people to wit thy redemption The waters of the red sea seeing thy power were afraid the depths trembled thou rainedst vpon Egypt and madest thy thunders to be heard the lightning lightned the world the earth trembled and shooke thus thou didst lead thy people like sheepe by the hands of Moses and Aaron so that they wanted no comfort in the midst of many waters and all because God did dispose of all their troubles Surely that God orders all things is a most admirable comfort of the faithfull and a reson that I cannot leaue vnpressed Thy little finger shall not ake a haire of thy head shall not fall to the ground without Gods disposition Psal 121.4 behold a note of admiration both to good and bad of demonstration to all that expect the mercies of the Lord and of attention to those that are too negligent and what may they all behold euen this that the keeper of Israel will neither slumber nor sleepe A keeper what is that surely to be set in some office and therefore too base for the great God of heauen to become Israels seruant if Dauid had not styled him so in the next verse I should haue beene vnwilling to haue thought it but nowe I dare say it the Lord is thy keeper and therefore O Israel thou art but as a child vnder tuition as a sheepe vnder a pastor but happie that thou art put into the hands of no gouernour saue into his that gouernes the whole world not a sheepe left vpon the mountaines without a shepheard but euen vnto him that against the fond conceit of the Aramites is the God both of the mountaines and vallies the keeper of Israel First he had Iacob in his keeping the younger brother who when he feared the strength of his brother Esau became Israel one that preuailed with God and therefore sure to preuaile with man He had stood before the lyon of the tribe of Iudah and therefore needs not blush at the face of Esau Againe all the twelue Patriarks haue gone into Egypt and their whole progeny taking the name of their father and therefore were preserued in Egypt brought out with ioy lead through the red sea protected in the wildernesse and most safely conducted into the land of Canaan and since that all spirituall Israel hath bin lead by Christ Iesus out of spirituall Egypt through the red sea of his baptisme to passe through the wildernesse of this world vnto the celestiall Canaan where they shall appeare in Sion Now beloued what is this keeper vnto Israel not onely no sleeper but also free from all slumber he neuer layes his eyes together as though he were wearie with watching Psal 34.15 The eies of the Lord are vpon the righteous and his eares are open to their cries neither hath he any neede to close them vp for it is onely proper vnto the creatures that are wearied with labouring and watching but the Lord is no more wearie in his care for the whole world then he is for one of the heires of thy head See it in his Saints hee preserued Noe in the great deluge Abraham and Lot in all their dangers Iacob could not be hurt of Esau nor Ioseph in prison Moses cannot perish in the riuer nor Israel in the yron fornace and therefore the heathen by the light of nature could paint out prouidence in Argos with an hundred eyes so that if one were at rest yet another might be waking but the Lord is totus oculus nothing but eie and therefore all comfort to them for whom he watches for good and not for euill Vse 1. Reprehension first the confutation of the wicked that thinke by their disorder to confound the Lord indeede man is confounded in many law causes and knowes not to what heades to bring some crimes that so they may be iudged but the Lord wil not misse his scope for all their confusion Secondly a correction of the godly that depend no more vpon God is God thus excellent Oh then I will neuer be from his elbowe I will keepe me to my station that so when my God shall call I may be in readinesse Vse 2. Instruction first admonition to the wicked that for shame they set something in order and leaue not all in heapes seeing the God of heauē means to visit their houses Secondly let thē be admonished to deale better with their neighbours and bandle them more gently for that must come on their skore The other vse is a direction to the godly concerning the faithful cariage of themselues in this world Let them haue as little to doe with the wicked as they can for euery secret of them shall be brought to light How would a man tremble when he knows that any person is detected for villanies with whome he had to doe be none of their receiuers for they are theeues and they will indanger euery one of the law that hath any thing to doe with them Vse 3. Consolation vnspeakable that the Lord will haue the handling of all matters first in thy necessities hast thou any wrongs offered thee be of good comfort for the Iudge is for thee hast thou any trialls be exceeding ioyfull the matter shall be caried on thy side against the face of all thy aduersaries hast thou lost any thing by theeues and wicked oppressors of the world if they now be vnknowne vnto thee thou shalt haue them then detected if thou knowest them but can get no redresse here vpon earth rest quiet thine heart the matter shall be amended and for deferring of the payment thou shalt receiue the whole with all the forfeits Secondly in thy plenty reioyce in the Lord for he orders all things to increase thy store and to giue thee thy fill of ioy Sect. 2. Of the placing of sinne Set The second argument is the setting or placing of sinne Hos 2.10 from whence it is plaine that sinne hath wholly put man out of ioynt and alas when this setting shall come he shall be so forlorne that it shall be impossible to bring his ioynts into any good frame It shall then be past time for turning the wheele of the vnderstanding for disposing the will to runne in her created course to bring the affections to good order place euerie member of the bodie to become a weapon of righteousnesse to serue uhe Lord yet there shall be a
GODS ARRAIGNEMENT OF HYPOCRITES WITH AN INLARGEMENT concerning Gods decree in ordering sinne AS LIKEWISE A DEFENCE of Mr. CALVINE against BELLARMINE and of M. PERKINS against ARMINIVS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cernit Deus omnia vindex GEN. 18.13 Shall not the Iudge of all the world doe right PRINTED BY CANTRELL LEGGE Printer to the Vniuersitie of Cambridge 1615. ⧠TO THE RIGHT Worsh Sir WILLIAM AYLOFE Knight Barronet and chiefe Iustice of the liberties of HAVERING vpon the Bower Grace and peace from the Father Prince and Spirit of Peace AMEN TRVTH speakes with plainnesse and modestie beares with patience the plainnesse of the one might disturbe the patience of the other but truth keepes modestie from blushing and modestie preserues truth from shaming No shame for plainnesse whose plainnesse is the truth nor blushing for modesty whose forbearance is patience which is hardly angred but soone reconciled easily iniured but seldome offending sparing much but stirring little these two are so priuiledged that they may keep their court where they please without controlment of the proudest But alas the fashion of this world is changed and all is become complement hee is no compleat Gentleman that cannot be as humble as the toe as plaine as if he meant to open all his heart and as modest as though hee had learned a whole yeare to compose his gesture but nature forced is alwaies most vnruly and the face that hath most flushings of heat hath the coldest heart and burnings without are coolers within Maskes once serued for sporting but I feare them now to bee vsed in good earnest painting was but a circumstance but now it 's the best substance yet let me tell this disordered age that painting is meeter for ragged walls then fine marble for an unruly Iezebel then a chast matron in a word all strange complements they are no better then court holy water or a Popes blessing and I am sure where hee blesseth God curseth The earth is full of faire words but they pay no debts neither is any man the richer for them And I would to God the fashion had rested in the bodie but woe is me it is crept into the soule and makes all learning but a flourish Therefore I thought it right Worsh verie good to abstaine from the fashion because in all kinds we may finde them by experience to he but a daies wearing The Taylors care is ouer if he hit the cut the Shooemaker if his shooe hold the pulling on and euery trades-man thinkes his shop then best furnished when his wares wil serue the time but for my part I know not how to cut out the truth better then by plainnesse to plucke it on then by modestie and make it serue the time then by patience I care for no more if so be I may but be a friend of the bridegroome to wooe his spouse or as one of his eunuches to trimme her for himselfe neither euer did I intend to intreat for welcome by flatterie which is alwaies intertained as long as selfe-loue is at home and to what purpose should I be more curious I am sure that the painting of windowes stops the light and that plainer glasse would permit the sunne a clearer entrance a black ground best beseemes a white counterfeit and a faire countenance needs no varnish where the wine is neate there needeth no ivy-bush neither the right corall any colouring So where the truth it selfe bringeth credit the man with his glosse winneth small commendation where the matter is of sufficient excellencie there is more shew of a pregnant wit then perfect wisedome to vse superfluous eloquence the naked tale most sets forth the naked truth and the plainest style is the soonest vnderstood I do not condemn eloquence or humane learning in diuine mysteries it is lawful I confesse for the Israelites to take iewels gold siluer and other precious ornaments but let them take heede how they vse them least they make a calfe and then they loose their beautie hauing lost their true seruice Neither would I be so curious in trimming vp of the truth as though my greatest care should be for the habit of words for I know that skilfull Apelles coueting to mend the nose marred the cheeke and often the foolish dyer is not content with the die of his cloth vntill he haue burned it I know the word of God hath been sufficiently tryed to my hands and the holy Ghost hath giuen it a sufficient tincture of beautie Indeede in nature there is no tree but hath some blast no countenance but hath some blemish the fairest leopard is not without his spots the finest cloth is made with his list and the smoothest shooe with his laste But the word of God is a tree of life that is neuer blasted a glasse that doth neuer shew vs a blemished countenance a store-house of all garments to be worne without list or seame and as strong as a leopard without any spot or blemish a gospel of peace prepared without any wooden laste of humane eloquence and yet sits as close to the feete of the soule as heart can wish Neither doe I speake this to excuse my selfe for I might well learne wisedome from the Estrich that though she taketh greatest pride in her feathers yet is content to picke some of the worst out and burne them so might I picke out many things and purge them in the fire Alexander laid his singer on his cheeke least Apelles should paint his skarre but it is my mind to hold my finger off my skarres least some skilfull Apelles paint the finger not couering but pointing at the skarre and so lay open as much hypocrisie in the writer as blemishes in the writing Therefore right Worsh seeing I am to vndergoe censure and bee brought before euerie mans iudgement seat I haue great cause to seek out my aduocate and patron Iudicem aditurus patronum quare must you before a Iudge seeke out your patron In duty and loue I could seeke none beside your selfe my confidence of your acceptation is so strong that I feare not the least deniall you gaue me the first entertainement that euer I had abroad and therefore in reason I could not but present you with the first fruits of my labours I doubt not but that your selfe doth both see and bewaile the miserie of these wretched times in which Atheisme and Policie falsly so called beeing indeed little better then plaine villanie and Tomporizing haue like a canker fretted out the verie heart of pietie Few there are that seeke for established hearts and to know precisely whether God or Baal bee the true God and for resolution they resolue that the best course is to halt betweene two opinions that so all times might serue their turnes But you haue not so learned Christ for this can I testifie of your paine diligence that you labour for nothing more then the gaining of aduised resolution If I should say all that I know
more then conquerours and how should more then conquerers be conquered and they that are thus perswaded not in themselues but in him that loued them euer turne this their perswasion into miserable despaire And thus much of the lowest steppe in Predestination 2. â—â—delis cum infiâ—â—â— Subiect is a beleeuer or an infidell Hence the Scripture bids vs make our election sure Prooue your selues whether you be in the faith or no know ye not Christ dwells in you except you be reprobates now this is in the second application of our redemption For first application is made vnto the Church secondly vnto the members in the Church so that this is more speciall then that and therefore by analysis riseth first yet is after the last not in Gods worke but in our seeing and feeling and to this concurre preparation vnto faith infusion of this grace insition into Christ vocation vnion instification imputation reconciliation regeneration and glorification Infidels on the contrarie haue no participation of these mercies and therefore forsaken of God And this is the second decree of God according to Arminius which he calls absolute and precise Electio reprobatio qualatatuâ— non personaruâ— because the other was but conditionall in singular persons To beleeuers and penitent God giues saluation in Christ for Christ and by Christ but impenitent and infidels damnation as strangers from Christ You are to vnderstand that this decree is precise in regard of faith and not of the person for he may denie the faith and become an infidell and so be damned And here againe he offers violence to the faith of Gods Elect against which Christ hath said The gates of hell shal neuer preuaile And thus by analysing by the way we haue discouered two of Arminius decrees with the falshoods therein contained 3. Subiect more generall then both these is the Church Ecclesia … zanijs and here is the proper place of the manifestation of Gods decree The Church consists of mon and angels and so both men and angels are the subiect of Gods decree Reprobation the manifestation of his hatred both vpon men and angels which are excluded from the true societie and communion that is in his Church Election the true declaration of his loue both vpon men and angels which he hath receiued into communion with himselfe vnder Christ Iesus the head of the Church I must descend a little in this that I may discouer a third decree of Arminius which onely belongs vnto this place but yet I am not come to the speciall head of it The Church is militant or triumphant for the triumphant Church in which God hath manifested his election as wel as the militant consists of saints and Angels Here then obserue that sinne and miserie do not goe before election and reprobation for so should they agree to the whole subiect and euery member of the same but sinne and miscrie agrees not vnto the holy angels Angels elect in the Church and yet neuer miserable and yet they are elect now as many as were elect could not fall into the sinne of apostacie and therefore the rest were not elected if not elected then reiected in Gods decree and that before they fell and therefore reiection before sinne But to descend to the Church militant which is with the tares first in Adam election and reprobation appeared in Cain and Abel in Abraham in Ismael and Isaac in Isaac in Iacob and Esau in Iacob called Israel the true Israel of God and the fleshly seede and now in the time of the Gospel here and there as it pleaseth God to reueale his will and counsell which long before was set down with himselfe and for the gathering together of his Church here vpon earth he hath left means sufficient And here comes in the third decree of Arminus that God hath left in his Church sufficient necessarie and effectuall meanes to bring men to faith and repentance And this we graunt onely we desire that these meanes may be vnderstood as onely resting in the bosome of the Church where God hath laid open the riches of his treasuries and onely to bee effectuall where Christ will apply them by the gratious worke of his spirit for the Church is not compounded of tares and wheat but the militant Church is wheate with tares as the sores of a bodie are not the part of a bodie but with the bodie and all cures are applyed for the bodie against the sores and so all these meanes are for the welfare of his Church but against the tares and the meanes are applied to both to the one for saluation but to the other for damnation 2. Tim. 2.19 Hymeneus and Philetus haue erred concerning the truth and meanes of their saluation this might make weake Christians stagger but the Apostle takes away all these doubts the foundation of God remaineth sure and hath this seale The Lord knoweth who are his and therefore wil apply these meanes onely effectually to his owne for that opinion of vniuersall grace is damnable greater loue then this hath no man to lay downe his life c. If then he haue laid downe his life for the wicked he hath no greater loue for his own then he hath for the damned if Gods iustice be satisfied for the wicked how should he punish them and if Christ died for them then God wil acknowledge a satisfaction But they say all the fault is for want of application To this I answer that applicetion is as necessary an effect of redemption as burning is of the fire and there can be no redemption but of necessitie it must bring in application first in regard of Gods iustice which being appeased cannot but be reconciled to all those offenders with whome he is well pleased in his sonne Secondly in regard of Christs sacrifice Dan. 9.24 Messiah must bee slaine to reconcile the iniquitie and bring in euerlasting righteousnes this cannot be done without application for both iustification and reconciliation belong to application Thirdly in regard of beleeuers themselues who are his members and therefore cannot be without the deriuation of grace from their head Christ Iesus 4. Subiect is man captiuated vnder sinne Homo redimendus or redemptus and standing in neede of a redeemer Here comes in redemption which is in nature before application either to the Church or faithfull and therefore going backeward we come most orderly vnto it in the next place and here shall we finde Arminius building vp his first decree and hauing detected him here Arminius his foure decrees we shall neuer find him a step higher Hee hath fowre degrees which all of them are to be found not in the apostasie or falling of man but in his anastasie or rising againe The first is in redemption Volo Christum esse Mediatorem totius mundi I will haue Christ to be the Sauiour of the whole world The second is in speciall application Volo resipiscentes
according as he had vse of them So God made all these things fit for his glorie this fitnesse was good and absolutely willed of God and the vse that God made of this fitnesse was likewise good but no excuse for mans sinne no more then the fitnesse of an house for habitation an excuse when it is made a denne of theeues whores and prophane persons Of the second speciall booke wherein Sinne is ordered to wit the Morall Law THe Law of the Lord is the perfect Rule of righteousnesse and the forbidder of all vnrighteousnesse it shews vs what ought to be our worship of his sacred Maiestie and the loue we must beare vnto our neighbour In the first Commandement all our sinnes of Atheisme either in not worshipping God or worshipping another god or preferring any thing before him whether it be in thought word or deede In the 2. Commandement we shall haue ordered all our ill worship deuised by others or our selues in the seruice of God In the 3. we shall be condemned for all kind of prophannesse and light estimation of God and his goodnesse and here will come in an infinite number of sinnes called in one word vngodlinesse In proper signification impietie is against the first Commandement superstition against the second and vngodlinesse in this third which was a principall sinne in these hypocrites In the 4. Commandement all imployments of the seuenth day to any other vse then it was appointed of God whereby holy exercises are hindred and here alas a whole yeare would scarse suffice to number them vp but I doubt not but he that said he will order will make a quicke dispatch and yet leaue none out of his catalogue For the 5. in this Commandement shall come in all neglect of dutie toward our superiours In the 6. all want of care and neglect of my brothers life In the 7. all kind of vncleannesse whatsoeuer yea in the very thought In the 8. all corrupt dealing In the 9. all lying yea euery speech that may doe harme vnto my neighbour In the 10. all repining and enuying at another mans prosperitie O Lord thy Law is perfect thy testimonies are sure thy statutes are right thy commandements pure thy iudgements truth but alas who can vnderstand his faults surely thou canst order all our sinnes O therefore for the merits death and passion of thy Sonne cleause vs from our secret sinnes Iames 1.25 teacheth vs how we may be blessed Gods law the true discerner of complexions if we vse the perfect Law of God as a glasse appointed of the Lord and is able to shew vnto vs the good face or the bad face of our conscience what kinde of complexion we beare whether well tempered ruddie fresh and well-liking hauing the blood of Christ sprinkled vpon vs in iust proportion and measure that the King of glorie may be delighted with our beautie or ill tempered with the pale and deadly complexion of our sinnes and transgressions hated and detested of God on which God can shew neuer a good looke It is reported of a certaine fountaine in which a glasse beeing dipped and holden before a man sicke on his bed if it shew him a deadly face then it is a plaine signe he must die but if a cheerefull countenance then he is sure to liue of the truth of this I will not dispute yet this I am sure of take this glasse of the Law and dippe it in the blood of Christ if it shew a pale face then there 's no hope of life because the law shewes nothing but a man looking vpon it with his deadly sinnes hanging vpon him but if it shew a merrie countenance then the law shewes that we haue the beautie of Christ reflected vpon vs and this may assure vs of life and saluation Now as a glasse helps to order men in the cariage of thēselues for their bodies among men so the law of God doth direct and shew vnto vs what course we are to take to walke with God And herein it declares three things The law shewes what is comely and vncomely what apparell must be put on what off and then what must be our behauiour First what is comely or vncomely Eph. 5. To be followers of God as deare children and walke in loue as Christ hath loued vs is a seemely thing but fornication vncleannes couetousnes filthines foolish talking iesting c. are things not comely and rather giuing of thankes then the very naming of these things becommeth the Saints Secondly after it hath shewed vs what beseemeth Saints it teacheth what apparell we must off and what must be put on Eph. 4.22 The old man with his whole conuersation must be cast off the new man which after God is created in righteousnes and true holines must be put on Thirdly after we haue apparelled our selues it will order the behauiour and carriage of our selues all the daies we haue to liue vpon this mortall earth Tit. 2.12 For the grace of God that bringeth saluation hath appeared and teacheth vs to denie all vngodlines and worldly lusts and to liue holily righteously and soberly in this present world Yet may we admire what should be the reason that for all this sinne is no better ordered when the Lord hath left vs so perfect a law The law no false glasse better then all the looking glasses in the world for it tells men most truly their bad faces and their good faces it beguiles no man in making him better thē he is nay it hath a priuiledge aboue all other laws to wit many particular examples which are as little glasses contained in this great glasse wherein men may see their owne faces by the face of another As good Kings may not onely see themselues in Gods law what is to be done and left vndone and what is the reward of both but they may see themselues in Dauid a man after Gods owne heart Iosias Ezekias true reformers of religion euill Kings in Saul Ieroboam and Manasses good rich men in Abraham euill in Dives ambitious persons in Hammon contented in Mordecai couetous in Iudas liberall hearted in Zacheus euill counsellers in Ahitophel good in Samuel 1. king 12. embracers of the world in Demas close stickers vnto Christ and his seruants in Philemon sound friends in Ionathan rotten at the heart in Ioab faithfull children in Salomon rebellious in Absalom good seruants in Abrahams seruant euill in Onesimus obedient and louing wiues in Sara euill in Michal Dauids mocking wife Alas will neither precept nor example deale with man but the Lord must bring in a third bnoke to order sinne and that is to set it in the eyes of the conscience as he doth in this place surely it were not amisse by the way to shew the reason of this last refuge of the Lord and this last appeale to the court of conscience Reasons why Gods law can order sinne no better but the last refuge must be to
my selfe in this point for we can not giue too much to Christ and surely we haue giuen no more then the iustice of God required And here by the way I would haue a common speech amended That one droppe of blood was sufficient for the whole world Alas then why did God in iustice draw from Christ more then neede My doctrine is most firme and sure that God is equall in iustice and mercie see but the proportion man finite sinned finitely but finite sinnes beeing against infinite God did violate infinite iustice and so an infinite violation Christ as man suffered finitely but finite passions were from a Mediator that is infinite and so were of an infinite merit finite sinnes finite passions infinite iustice infinite merits 2. Vse is to reprehend the fond dreames of the world that when the Minister inquires how they meane to be saued they will answer by their good meanings Why but is not God offended by your sinnes Yes but he will haue mercie for he is a good God and meanes to damne none Alas these damne themselues while they thus damne Gods iustice for to tell them of Christ to make iustice and mercie meete is but to tell them an idle tale and therefore they will haue all by their good meanings and Gods mercies but except their meanings will answer Gods iustice they are sure to goe to hell for all this vaine perswasion of mercie 3. Vse correction of a secret fault in Gods Israel that presume too much of Gods mercie and are ouer much indulgent to themselues Gal. 4. He is an enemie that telleth vs an vntoothsome truth much lingring and listening after the voice of the charmer stoppes the eare and flatterie neuer wants welcome while selfe-loue is at home this hath more of the serpent to beguile then we to beware It is not the Temple of the Lord for the Lord is iust in the middest of it Zeph. 3. it is not we are his people or any vaine title that can make vp the breaches betwixt God and our soules the iustice of God is no trifling matter his eyes cannot be bleered with our small gifts nothing can doe it but the pretious blood of Christ Iesus which is God and man that so both God and man might be brought together therefore be sure that as the Lord will doe no iniquitie so he wil haue vs to doe no iniquitie If we commit our sinnes in the night or vnder any pretence or false couerings be sure the Lord will bring his iudgement to light euery morning and therefore let vs be ashamed of sinning 2. Generall vse is instruction branched into two specialls First an admonition to the wicked that they looke vnto themselues for Gods much silence and their many sinnes will fill vp a great measure of wrath which the Lord in his iustice must needes powre vpon them The second speciall vse is a direction of a Christian to carrie himselfe before God as a sonne and a seruant because God is equally a father and a master a father of compassion but a master that will haue his owne Therefore let God haue the feare and the honour both of his iustice and mercie 3. Generall vse is consolation which hath two branches First in aduersitie Is God equall in iustice and mercie then fret not at the prosperitie of the wicked or be cast downe for the aduersitie that they bring vpon thee for God is iust therefore will hee reuenge thy cause and bring all the wicked to nought Secondly in prosperitie take heed of pride for as I am 1.9 10. counselleth that the poore brother of low degree must reioyce that hee is exalted so likewise the rich brother which is exalted in this that he is made lowe as well by Gods iustice as exalted by his mercie otherwise shall he perish as the grasse flower of the field so that the best consolation in prosperitie is humilitie because thereby our hearts are kept from for getting Gods iustice and making him all mercy Observ 2. It is most certaine that the Lord will reprooue sin Gods nature for it is a necessarie truth I am silent but most surely I wil reprooue Reasons First Gods nature which is truth it selfe and therefore shall God say and not doe assuredly the one shal prooue as good as the other looke then to thy selfe that sinnest securely Secondly the nature of sinne Nature of sin which cannot be without punishment Good of church and common-wealth for the soule that sinnes shall die Thirdly the good of the Church and common wealth which could not stand without Gods reproouing for except God did cut off and restraine offenders by his iustice we should haue men liue together worse then bruit beasts lyons wolues and tygers And in the Church they would become deuills incarnate to make hauocke of Gods people if God had not mette with Hammon what had become of poore Mordecay and of all Israel Vse 1. for reprehension 1. Confutation of the wicked which say Tush God sees not he cares not for our doings he is silent and therefore like vs all things goe alike we suffer no change all is peace let the minister threaten what he will But be you sure that thus forget God that he will reprooue and teare you in peices that others may consider it and be afraid The 2. vse is correction of Gods children that they dally not with the least sinne neither put off their repentance for an houre for be sure that the Lord will reprooue and that suddenly this then must make vs looke for our masters comming Vse 2. for instruction First it is an admonition to the wicked that they breake off their sinnefull wayes against the Lord for as fure as they liue the Lord is comming with his angels in a flaming fire to render vengeance to all that know not God nor obey the Gospel of our Lord Iesus 2. Thess 1.8 if want of obedience will doe this what shall become of their rebellions for the former they shall be punished from the presence of God the holy angels and all Saints with sire that cannot be extinguished therefore this added shall kindle a fire to burne to the very bottome of hell Secondly a direction to Gods children that they alwaies prepare for the comming of the Iudge to iudgement Vse 3. for consolation First to all that are afflicted that the Lord will not forget their troubles and let their enemies goe vnreprooued Secondly to all that are at ease in Sion and yet can mourne for the afflictions of Ioseph a sure testimonie of their consolation with Ioseph when the King of Kings shall come to loose him and reprooue euen kings for his sake Touch not mine Anointed nor doe my Prophets no harme Therefore as they haue bin touched and harmed so God will touch the wicked and vexe them in his sore displeasure Observ 3. from the distinction of the parts The Lord hath the daies of his visitations there
then suggestion by obiects euen to a spirituall communication else tell me how it is possible that the deuil can often informe ignorant persons with the knowledg of tongues and artes which cannot be done by obiects but by familiar conuerse of natures agreeing And this is one dangerous way how the deuill may come to haue knowledge of out thoughts Act. 16. how learned the woman her diuination but from the information of the deuill how made she that confession These men are the seruants of the most high God which shewe vnto vs the way of saluation this was not the holding out of an obiect but effectuall operation vpon the glasse of her mind therefore the deuill is said to worke powerfully in the hearts of vnbeleeuers Working by obiects cannot bee so powerfull for how long might ministers preach the way of saluation before men would confesse as much as this woman hath done how long might a schoolemaster hold the Grammar before the eyes of an vnlearned man before hee would come to vnderstand the tongue or any Artist holde the Art before an ignorant man before he would make a syllogisme c. And therefore necessarily betwixt spirits must there bee a communication Hence the Scripture defines a witch a woman or ignorant person that hath a familiar spirit 1. Sam. 28.7 Seeke me a woman that hath a familiar spirit 2. Meanes is by instinct examples of this 2. Kin. 6.12 5.26 Act. 5. Peter knewe the thoughts of Ananias and Saphyra when Eliah complained 1. King 19.18 Yet will I leaue seuen thousand in Israel c. Rom. 11.4 3. Meanes is reuelation by the Scriptures by it we may know what be the maine thoughts of all men naturally Heb. 4.12 4. By signes as by speech gesture c. Gen. 4.6 Beside these fowre the Papists haue two more 1. Of the Saints in heauen to wit the glasse of the Trinitie but this glasse was neuer reuealed vnto any neither is it possible that it should bee reuealed for whatsoeuer is in God is God himselfe and therefore if wee cannot see God according to his glorious essence and perfection Iob 11.7.8.9 Exod. 33.20 Thou canst not see my face for there shall no man see mee and liue yet may we see Gods backe-parts which are his attributes and his workes which onely are to be seene in this world and in the world to come Therefore a meere dreame of seeing any thing in the glasse of the Trinitie any further then the reuelation of diuine attributes Isaiah the Prophet neuer learned or tanght such a doctrine as this nay he hath taught the contrarie when he saies Abraham knowes vs not and Iohn that euangelicall Prophet called the eagle for soring aloft into deep mysteries and the diuine because hee was most exercised in vnfolding the diuinitie of Christ yet neuer reached so high as this point neither euer acknowledged any such diuinitie nay he hath taught the contrarie in the Reu. How long Lord holy and iust his holines and iustice they know and acknowledge but of the time when the Lord shall manifest his holinesse and iustice they are wholly ignorant which could not haue been if they had beene able to looke into the glasse of the Trinitie Thirdly Iosias 2. Kin. 4.22 was taken away that he might not see the euill to come therefore the Saints in heauen see not the euill dayes here vpon earth In a word against all Papists God as he is one most simple act cannot be apprehended of any creature for God in himselfe is infinite therefore no finite thing can apprehend him Secondly he is most simple therefore one now many acts of vnderstanding cannot apprehend this one therfore is it absolutely impossible to reach vnto God by one act of vnderstanding which is absolutely necessarie to vnderstand God simply one therfore God alone knowes himselfe and his creature according as he hath reuealed himselfe A second the chamber of meditation wherein they put men and bid them meditate and afterward they inquire of them what they thought and so see what they are fit for if bloodie minded then treason if deepe meditations then Iesuites A strologians haue found out a seuenth way of knowing the thoughts and that is by the starres but they are to know that the starres worke nothing further then their proper subiect and naturall qualities and therefore haue no worke vpon the mind wherein the thoughts are framed for corporall things cannot worke vpon spirituall things saue only in the altering of their instruments An 8. meanes is invented which we call physiognomie that can tell mens destines by their hands called palmestrie by the face as the eyes nose for-head or the countenance but this is an idle coniecturing and full of vncertainties and if the heart be deceifull aboue all things surely if we try by the face and hands we shall neuer vnderstand the least of his imaginations therefore I rest content in these meanes as sufficient to wit beside that direct knowledge that the Lord hath mans knowledge or angels by communication spirituall by instinct reuelation of Scripture and signes The hypocrits thoughts are here detected of the Lord The kinds of wicked thoughts that euery man may take notice of them therfore let vs proceed to the third point to see what be the heads of these thoughts They may be reduced to three heads either they concerne God or his neighbour or himselfe God profanation of his ordinances and yet thinke God was like him his neighbours breach of charitie and yet thinke God did approoue of him in these sinnes thirdly against himselfe in conceruing so well of himselfe as against both sobrietie and modestie to pull God into any comparison with him The first point of thoughts concerning God Fowre capitall thoughts against God There are 4. capitall thoughts and damnable imaginations that runne naturally in euerie sinners mind touching God First that there is no God Psal 10.4 and 14.1 Touching this thought fowre things First in whom it is Answ It is in the corrupt minde and imagination of euerie man naturally that comes of Adam this appeares Psal 14.1 for the foole in Scripture is euerre sinner vncalled and vnrepentant Againe Rom. 3. Paul goes about to prooue that all are sinners by proofes out of the Psal 10. 14. thereby intimating that the foole is to be vnderstood of all sinners whosoeuer Obiect But nature tels euerie man that there is a God Sol. These two contrarie thoughts may bee both in the profane mind By nature a man thinkes that there is a God by corrupt nature that there is no God for two contraries may be in one subiect as light and darkenesse cold and heat when neither is in the highest degree But in what manner shall any man deny God by his thoughts Ans First by turning the true God into an Idol of his owne braine and thus euery man doth by nature Cal. 4.8 Eph. 2.12 why so because in heart they did not
then to thrust in his ship at any cricke for a shelter vntill the storme be ouer-blowne and a man plunged in the water will catch at any rope and hauing gotten hold will part with his life before he will part with his handfast so a Christian being tumbled vp and downe in the waters of affliction labours the more for his shelter and what he layes hold of he will not part with it now whom haue they in heauen and earth to rest vpon beside God and if all the world should counsell them curse God and die they would answer you speake like fooles shall we receiue good of God and not bee content to beare euill seeing we haue descrued it When I vsually come vnto these distressed soules and find them floating vp and downe and crying we are drowned in the deepe ocean of our sinnes and God hath not onely forgotten his mercies vnto vs but remembers that we were made for his wrath Well if it be so then forsake God renounce your faith yet let me heare if you dare open your mouthes to speake against God or euer suffer a cogitation of such blasphemie to enter your soules yea if God himselfe should rap you on the fingers and say what haue you to doe with my mercies yet you will not part with your hold and therefore neuer resolue of this fearefull apprehension vntill you can resolue to curse God and die for euer but this you neither can shall nor will doe But yeeld that a passion hath broken out in in your hot fits Why Lord thou art not my father doe you thinke that God wil be as rash againe to say Away you are not my children Suppose one of your owne children should fall into a burning feuer and in the extremitie of the heat should crie out against his father nay strike him with his fists would the father be as hastie as the child no no but with passion cry and weep alâ—â— my child is distempered with heat I know how he loued mee in health and now is it my part to loue him the more and doe any thing for him passions ought not to bee the rule of my loue but the dutifull obedience of my child So God may euen suffer hard words of his children but not to distast them for any such matter but loue them and care the more to doe them good 1. Kin. 20. Benhadad the King of Aram is lustie against the King of Israel v. 3. thy siluer and thy gold are mine also thy women and thy faire children are mine non victoriam sed insignia victoriae reportauit his hote words are soone cooled v. 31. and he sees his folly yet marke the counsell of his seruants Wee haue heard that the Kings of the house of Israel are mercifull Kings we pray thee let vs put sackecloth about our loynes and ropes about our neckes and goe out to the King of Israel it may bee that he will saue thy life this is graunted and they come to the king and say Thy seruant Benhadad saith I pray thee let me liue and the king said is he yet aliue he is my brother now it is said they had resolued to take diligent heede if they could catch any thing of him here they haue enough and they make the eccho to ring thy brother Benhadad In like manner if you conceit you haue spoken presumptuous words against the great God of heauen and he hath met with you and now by his hand hath driuen you into a secret chamber remember that God was the King of the kings of Israel and therefore farre more mercifull then Ahab or any king that euer was borne among them put on sackecloth and thrust your neckes into a rope but not as these villaines doe that dispatch themselues and come in all humble manner yet resolue that your faith shall catch hold and that you wil take diligent heed to what the Lord shal answer and as soone as you heare the Lord say beleeue and you shall be saued make a present eccho Lord I beleeue helpe mine vnbeleefe I haue continued the longer vpon this point because I see poore Christians monstrously perplexed with this sentence of placing sinne before the conscience God graunt it may take place and yeeld them comfort to their hearts desire And thus hauing freed the godly from the application of this fearefull sentence I bring it to the wicked and assure them that whatsoeuer fearefull thing they haue heard in all this discourse it of right belongs vnto them and whatsoeuer els can be said of the terrors of conscience Oh therefore consider this ye that forget God for this shall teare you in peices and there shall be none that can deliuer you Alas of all kinds of miserie that can befal vnto man none is so lamentable as this because it riseth of the sense of Gods wrath reuenging hand against the guiltie soule of a sinner Other calamities afflict the bodie and part onely of our nature this the soule which carrieth the whole into societie of the same miserie Such as are of the bodie though they approach nigher the quick then pouertie or want of necessaries for maintenaÌ„ce of this life yet they faile in degree of miserie and come short of that which this forceth vpon the soule the other touch those parts where the soule commandeth pouertie nakednesse sickenesse and other of that kind are mitigated with a minde resolute in patience or endued with wisedome to ease that which greiueth by supply of remedie this seazeth vpon the seate of wisedom it selfe and chargeth vpon all the excellencie of vnderstanding and grindeth into powder all that standeth firme and melteth like the dewe before the sunne whatsoeuer we reckon of as support of our defects and subdueth that wherewith all things else are of vs subdued The cause the guilt the punishment the reuenge and the ministers of the wrath all concurring together in more forcible sort and that against the vniuersall estate of our nature not for a time but for euer then in any other calamitie whatsoeuer Here the cause is neither wound or surfet shipwracke or spoile infamy or disgrace but all kind of miserie ioyned together with a troubled spirit feeling the beginnings and expecting with desperate feare the eternall consummation of the indignation and fierce wrath of Gods vengeance against the violation of his holy commaundements which although it take not away in this life the vse of outward benefits yet doth the internall anguish bereaues vs of all delight of them and better without them then in such sort to enioy them This is not liable to humane lawes and to come vnder the censure of earthly iudges but to the diuine lawes of God and the censure executed with her owne hands which censure is a separation from Gods fauour the creator and blesser of all things the fountaine of all peace and comfort Now what creature beeing the worke of his owne hands dare comfort and cheare vs with