servitus sed cupiaâ—s et avaros the practise of religion would not make us truely pious but wickedly covetous and every man in the world would turne servant unto God that God might make the woâ—ld serve every mans turne Wherefore he takes an excellent course rewarding some onely in Heaven some both in heaven and in earth but every man sufficâ—eâ—tly ultra condignum beyond all deseâ—t His blessings are infinite some of his children have all of them but all of his children have some of them as maketh most for the glory of his name and the glorification of their soules Why then doe we lose by idlenesse what we might gaine by godlinesse marke what counsell Eliphaz gives to Iob ch. p. 22. â—1 acquaint thy selfe with God and be a peace thereby good shal come unto thee Good to thy soule verse 26. Thou shalt have thy delight in the Almighty and shalt lift up thy face to God Good to thy body verse 29 When other men are cast downe thou shalt say I am lift up Good to thy estate verse 24 Thou shalt lay up gold as the dust and the gold of Ophyr as the stones Let no man be discouraged for verily there is a reward for the righteous doubtlesse there is a God that judgeth the earth O then let us all be doing out of hand art thou a rich man then bee doing erogae pecuniam et accipccalum give thy mony to the poore and thou shalt finde treasure in heaven Art thou a magistrate then bee doing exerce justitiam ut obtineas misericordiam doe justice to all men that thou maiest finde mercy to thy selfe Art thou a minister then be doing sparge sermonem ut metas vitam Sâ—w the seed of the word that thou maiest reap the harvest of life And to conclude who ever we be let us imitate Abraham who willingly forsook his earthly country for a City whose builder and maker is God Heb. 11. 10 Let us imitate Moses who left the Court of Egypt for the Court of Heaven Heb. 11. 26. Let us imitate Christ who for the glory that was set before him endured the crosse and despise the shame Heb. 12. 2. And so I end this point with Saint Paul 1. Cor. 15. 58. Therefore my deare brethren be yee stedfast unmoveable alwayes abounding in the work of the Lord forasmuch as you know that your labour shall not be in vaine in the Lord If thou doe well shlat not thou be accepted And so you have the work and the reward severally now take them both together and see how our doing well makes us to become accepted which I will unfold in a word good works doe wonderfully please almighty God and are rewarded by him with the choicest blessings of this life and with the crowne of blessednesse when this life is ended non quia ita merentur sed quia divina benignitas hoc illis ex seipsa pratium statuit as Calvin not because they deserve these rewards but because the goodnesse of God hath of it selfe appointed these rewards unto them As for the word merit it is irkesome in the eares of every humble minded man For if we be not able to think a good thought as of our selves as the Apostle avoucheth then how can we doe good deeds and merit by them And for the workes that we doe performe alas they cannot merit because though they be good in their owne nature yet they saile in some necessary circumstance that is required as when wee doe them not after that manner or with that minde or to that end that the law requireth But say we could doe bonum bene good works well yet how few are they in number in respect of our evill workes and can wee hope that some few good workes can make satisfaction for so many evill workes that we have done and compensation for so many good vvorkes that we have left undone Besides what congruity is there betweene grace and merit that workes should merit through grace gratia non est ulla modâ— si 〈◊〉 â—it gratuita omni mode saith Saint Augustine it is not grace any way if it be not gratis every way so the Apostle reasoneth Rom. 11. 6. if it bee by grace then it is no more of workes otherwise grace is no more grace but if it be of workes then it is no more of grace otherwise worke is no more worke But why should wee not as well dread the punishments we have deserved by our evill deeds as well as looke for a reward for our good deeds especially considering that our perfection is but imperfection and that when wee have done all that we can wee are but unprofitable servants and the reward which God out of his free grace is willing to bestow upon us is so great as the eye hath not seen nor the care heard neither hath it entred into the heart of man to conceive and who knowes not the analogy of merit and reward that the one must not exceed the other But yet as I would not have you Nullifidians boasting of your worâ—s without true faith so neither would I have you Solifidians or carnall gospellers making brags of your faith having no works to shew for t for though we cannot be saved by them as the meritorious cause yet can wee not bee saved without them they being the necessary effects of our faith Would we then all be saved let us all to work and that betimes too for paenitentia sera rarò vera late repentance will be repented oft and having once well begun let us with Abraham continue our sacrifice of well doing to the evening of our dayes that so having been faith to the death we may receive the crowne of life for it is not if thou wilt doe well hereafter nor if thou hast done well heretofore but if thou doe well if thou hast begun to doe well already and if thou resolvest to doe wel to the end If thou doe well shalt thou not be accepted That 's the first argument The second followes which is argumentum ab inutili a râ—ason drawne from the unprofitablenesse of the contrary doing not well And if thou doest not well sinne lieth at the doore That is thy not doing well attaints thee with sinne and thy guilt of sin attaches thee with punishment Herein two things likewise are considerable a supposition and a position the supposition if thou doest not wel the position sinne lieth at the doore Concerning the first God intimates unto Cain as Parcus notes upon the place that inter justitiam peccatum non datur medium betweene righteousnesse and sinne there is no middle thing but whatsoever is well done is righteous and whatsoever is not well done is unrighteous there is no indifferency at all betweene them He that is 〈◊〉 with me is against me saith
further with them then aurium tenus up to the eares But what saith Saint James if Apostles may be credited in these dayes Be ye doers of the word and not hearers only deceiving your own souls where he doth not condemne hearing no more do I but I would have doing besides and so would he But as we may aske and goe without because we aske amisse so wee may doe and not be accepted because we do amisse therefore my next suit to you is that you doe so that you may be accepted that is well if thou doe well saith God for hee that doth well is of God saith Saint Iohn in his epistle to his beloved Gaius verse 11. The Lord here intimates unto Cain that his owne evill doing and not Gods evill judging is the cause of his rejection for howsoever he seem'd to walk in eqâ—ipage with his brother and to offer as devout a sacrifice as hee yet was there something amisse in it which God the searcher of the hearts did see and therefore did reject him It was bonis specie but malum inteâ—tione good in apparition but bad in intention and God is wont to love adverbs â—etter then adjectives non refert quam bonum sâ—d quam bene he regards not how good the worke bee when it is done but how well it is performed while it is a doing Therefore that a worke may be done well there are three things required first {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} conformity to the law of God which is the rule of righteousnesse to which every good work both for matter and manner must accord {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sinne and deflection from Gods law are termes convertible so that whatsover is sinne erreth from the law and whatsoever strayeth from the law is sin therfore that a work may be well done it is required that it do accord with the Law Secondly fides faith in the doer by which his person may please God in Christ and the word be accepted for the persons sake for it is otherwise betweene God and man then it is betweene man and man with us the person is accepted for his gifts be he black as Vulcan or deformed as Thersites Ditia si attuleris mun ra gratus cris Bring a good present in thy hand and welcome but it is not so with God but cleane contrary for he accepts of the gift for the giver and reckons the worke good because a good man doeth it hee first makes the tree good and then its fruit as St. Gregory very clearly Deus gratum non habâ—t offerentâ—m propter munus sed munus propter offerentem thus verse 4. it is said unto Abâ—l and to his â—ffering God gave respect first unto Abel then unto his offering first loving the man in Christ and then regarding the worke for the man This excellent comfort faith brings with it that when it hath joyned us to Christ all our deeds are well thought off but where faith is not there can nothing be accepted for whatsoever is not of faith is sinne Laudo fructum boâ—i operis sed in fide agnosco radicem saith St. Augustin I commend the fruit of a good work but I account faith to be the roote from whence that goodnesse springs Faith saith Saint Bernard is the vine vertues the branches good works the cluster of grapes devotion the wine to conclude nec palmes fine vite nec virtus sine fide the branch cannot subsist without the vine to beare it nor a vertuous action without faith to breed it Finally there is râ—quired Respectus ad Deum a good intention and respect to God for the Pharisee may givâ— almes to the poore and Cain may offer sacrifice to the Lord and yet both justly rejected if they propound wrong ends unto their actions seeking rather to magnifie themselves then to glorifie God This is that that Saint Augustine tells the Pelagians non artibus sed finibus pensantur officia good works are not to be poysed by the art in the well contriving of them but by the ends for which they were contrived so Bucanus non tam artibus quam finibus virtut saviâ—â—is sunt dâ—scâ—rnendae It is not the action but the end of the action that must distinguish vice from vertue So then whilest Cain facrificed to the true God an offering for substance and matter allowable yet wanting faith in Christ to give the action a good beginning and respect to God to direct it to a right end he did not well and consequently he and his offering justly were rejected Away then with hereticall Pelagiâ—n â—sme that calls heathen vertues good works that thinks Aristides shall be saved for his justice Xenocrates for his temperance Fabricius for his abstinence Socrates for his patience and so Cain for his sacrifice And heark how in exclamation they cry out against us How is it possible ut erunt in damnatione sempiterna in quibus erat vera justitia that they should be in eternal condemnation whose works did seem to merit eternal coÌ„mendation But we reply with Saint Augustine quis hac sapiat nisi desipiat who will think that such works be good but hee that hath not the wit to think as he should or he that with Epicurus accounts vertues but voluptatis aâ—cillas servants to attend upon vaine pleasure Hear Saint Bernard to Cain Bene honâ—ras deum munere fatido bene placas fidei interfector doest thou think to honour God well with a stinking oblation that wants the salt of true faith to season it And such no better are all heathen works Yet wil not my charity suffer me to give all heathens for damned for I know that God is righteous in all his wayes that he loveth righteousnes I haue heard it also said that he reapeth not where he hath not sowen gathereth not where he hath not strawed but requireth of very man according to the talent which he hath given him more where he hath given more lesse where he hath given lesse therfore if any of them shall make the best use of their talent improve it according to their power to the best advantage why may not I think that God who hath promised that he will not break a bruiâ—ed reed nor quench a smoking flaxe will multiply increase their guifts according to his promise Habenti dabitur to him that hath it shall be given he shal have abundance may infuse into them so much knowledg of the Deity in generall of Christ the second person in particular as may save their soules Away also with Semipelagian Papism that câ—lls unrâ—generate actions meritorious deeds that imagines goodnesse is shewed grace purchased Ex opâ—â—e operato A term more monstrous in the sence
then barâ—arous in the words for what Papist of them all can for outward respects doe a better work then Cains who yet neither shewed vertue to God nor merited reward unto himself â—ittifull to think how many famous worthy works they have spoiled in their People by their false doctrine either erecting them upon false grounds or directing them vnto false ends For when I read in Bede and others of so many Churches built hospitalls edified monasteries erected schooles founded Colledges endowed c. I cannot sufficiently admire our ancestours devotion but when I go further and finde that these works were done in remeaâ—um ani aeâ—â—n remissioneÌ„ peccatorum iâ— honorem divae virginis ad promerendâ—m Deâ—m c. for their soules health for remission of their sins in honour of our Lady and to merit heaven I cannot but lament their teachers ignorance and do often wish that they had some of our science we more of their conscience they our knowledge we their devotion Finally away with each hypocrite and prophane person The hypocrite vult bonus esse inordiâ—ate he desires to be good without the order outwardly acting some laudable deed inwardly respecting some detestable end and the prophane person would have faine have well at death but he is not willing to doe well in life he is angry at his punishment but delighteth in his sinne Let both these learne of Iohn the Baptist of whom our Saviour saith that he was Lucerna ardens or lucens a burning and a shining light Wicked men doe but one of these The hypocrite will not care much to gliste like a glow-worme with the false fire of holinesse he is content to shine but he will not burne with the true zeale of piety and the prophane person will not grudge to burne with Balaam with the love of heaven o that he may dye the death of the righteous Yes by all meanes but he will not shine with the light of vertue in his life that men seeing his good workes may glorifie God at lucere parum ardere vanum lucere et aâ—d re perfectum to shine onely is in vaine without profit to burne only is in vaine to no purpose but to shine and to burne too is perfect Would we then be perfect let us burne with the true love of God sacrificing to him what Cain kept to himselfe that is our hearts he wil coole us cum potabit é torrente voluptatis when hee shall drench us in the river of his pleasure let us also shine with the light of grace so will God adde more lustre to us by making us shine in the light of glory And 〈◊〉 much shall suffice to have spoken of the worke Doe with the manner of performing it well wee come now to the person upon whom it was urged Cain shadowed under the pronoune thou If thou dowel Thou that hast offered me sacrifice with an hypocritical and deceitfull heart thou that hast conceived against me unjust anger in thy breast thou that repinest at thy brothers integrity thou that harbourest in thy heart a bloudy resolution to slay the innocent without a cause and he thy brother there being but one man more in the world and he thy father thou that art guilty of al this wickednes yet if thou do wel shalt thou not be accepted A like place to this wee have in the 19th of Saint Lukes Gospell where our Saviour Christ comming neere he City of Ierusalem weeping over it said If thou hadst knowne even thou at least in this thy day the things which belong unto thy pâ—ace thou that hast alwayes beene a stiffenecked and rebellious people thou that killest my Prophets and stonest them that are sent unto thee thou that hast drawne iniquity with cords of vanity and sinne as it were with a cart-rope yet if thou hadst known even thou How free is the Lord in the dispensation of his grace 〈◊〉 there is no man so abominably wicked to whom he doth not proffer it if hypocriticall envious bloodthirsty Cain will at last doe well hee shall be accepted herein God shewes himselfe to bee a God of mercy and compassion not desiring the death of a sinner but rather that he turne from his wickednesse and live Witnesse those passionate wishes that wee heare in scripture comming from him oh that there were such a heart in them to feare me that it might go wel with them Deut. 5. 29. Witnesse his mournefull expâ—stulations as Esaiah 5. 3. judge I pray you between me and my vineyard what could I have done more for my vineyard and turne yee turne yee why will you dye oh house of Israel Ezek. 33. 11. witnesse his melting commiserations of the lamentable condition of foolish men that will not bee reclaimed Oh Jerusalâ—m Ierusalem how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and you would not Matthew 23. 37. But now that men will not apprehend the doctrine of salvation nor accept of grace thus freely offered them but will goe to hell after all this debemus nos iâ—orum vitio non Christi gratia adscribere wee ought to lay the blame upon them and not upon the grace of Christ The raine falls upon the stony rocks as wel as upon the fruitfull soyle but doth iâ— prâ—duce the same effect from both No for the soyle is made fruitfull but the rocks remaine hard and barren as before is the fault then in the raine no but in the rockes which because of their flintie hardnesse will not bee mollified and made fruitfull God in like manner raineth downe the showres of his ordinances upon the wicked as well as upon the righteous the meanes of salvation are held out to all if thou or thou or any thou in the world wilt doe will thou shalt be accepted But the same effect is not produced from all for some doe lay hold upon grace thus freely offered others againe stand out rebell and will not yeeld The believer and unbelieve are like waxe and clay before the fire the same heat which mollifies the one hardens the other Let not men therefore cavill at Christs intention and Goâ—s election but let them looke into their owne hearts and they will tell them that they are rebels and live in prophane and wicked courses in neglect of all holy duties they carry their owne sentence and cause of their damnation in their owne breasts As for Gods secret purpose in electing some and rejecting others it is hid from the world and therefore that cannot bee the rule of our obedience but look to Gods revealed will looke to what is commanded thee in his word and if thy conscience tell thee that thou hast not accepted of grace being offered thee nor yeelded that obedience unto God that thou oughtest and mightest hereupon comes thy condemnation to be just
and right And so I passe from the worke supposed If thou doe wâ—l to the reward promised shalt thou not be accepted the interrogative put for the affirmative It is well observed by Pareus upon the place that the word here translated accâ—pted which is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a verbo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} among other things signifies to lift up and so is also turned by some actively erit tibi elevare if thou doe well thou need'st not goe hanging downe thy head like a condemned man but thou maiest bee able to lift up thy countenance in sincerity of conscience as well as thy brother Of some againe passively erit tibi â—l vari if thou doe well thou shalt be promoted and advanced with the blessings of earth iâ— this life and with the crowne of blessednesse when this life is ended If you joyne them both together you shall finde that well-doing hath a double acceptance the gratulation of conscience within our selves and the gratuity of blessednesse from almighty God Concerning the first comfort of conscience is no small reward unto a righteous man many men reckon it enough and solely rest therein Virtus in seipsâ mercedem habet a good work carries her reward with her even the testimony and congratulation of a good conscience which is a precious jewell a hidden treasure our heaven upon earth our cheifest glory untill we come to the Kingdome of glory according to Saint Paul this is our glory even the testimony of our conscience Inaestimabile bonum est testimonium bonae insontis conscientiâ—… the testimony of a good conscience is an inestimable good thing without which no man can be truely merry and with which no man certainely sad for what can cast a man downe if conscience be upright or what can raise a man up if conscience once deject him what made Belshazar fall into his melancholy dumps in the midst of his cups and boone companions why nothing but an evill conscience is a continual fiend to haunt him and what made Saint Paul sing Psalmes at midnight in prison but a good conscience a continual feast to cheere him Finally I demand with a Father what thou accountest in this life pleasant and comfortable Mensanè deliciosa a table furnished with continual delicates Dives had this and yet was turned into hell Bona valetudo corporis Is it strength and soundnesse of body Goliah had this and yet knockt downe with a pebble stone Ingens gloria Great magnificence and glory Herod had this and yet was eaten up of lice Divitiarum â—â—pia aboundance of wealth and riches The glutton had this and foolishly lost his soule What then he concludes nihil aliud jucundum est quam conscientia proba et res futurorum certa nothing nothing truely comfortable in this world but a good conscience within our selves and a strong confidence in the God of heaven Had 〈◊〉 at the time of his oblation but knowne the benefit of a good conscience which was in Abel before he suffered his martyrdome and the woundâ— of an evil conscience which were fallen upon himselfe after he had committed his murder he would have laboured more earnestly to doe well in action that hee might more joyfully have sped well in acceptation And such would be the desire of all men were conscience valued at his true dignity and worth excellently Saint Bernard unicuique est liber propria câ—nscientia ad hunc librum discutiendum em â—dandum omnes alij inventi sunt every mans conscience is a booke and to cleare and refine this book all other books are invented and found out All our reading to our selves all our preaching to you all your and our hearing is joyntly for one end ne dissideat unu quisque a seipso that no man should be at oddes with his owne soule The benefit and comfort whereof were it sufficiently knowne to many men and earnestly loved of all men the shop-keeper would not by making short measure unto others make himselfe fall short of heaven the lawyer would not plead so long against the truth till his own conscience pleaded against himself the extortioner would not grinde the face of the poor til faenus pecuâ—iae proves funus animae his monies birth his soulâ—s death The Bankrupt would not so often compound with his creditors till the devill without compounding carries away his soule finally the whoring drunkard the roaring swaggerer and the raving blasphemer would not dance themselves in jollity into hell as they doe if they were but perswaded that a good conscience were but worth halfe so much as it is Againe besides gratulation of conscience well-doing getts acceptation from God and so it purchaseth reward without as well as partaketh of comfort within Indeed it hath ever been the devils pollicy to make men believe it is in vaine to serve God in Iâ—b 21. 15. the wicked will needs make it a question what profit they should have if they should serve God A base demand seeing as one observes every good man knows etiam submotâ mercedem virtuteÌ„ ipsâ— coronaÌ„ ac ornamentum esse that vertue carrieth her reward in her bosome and cannot want the comfort that is due unto her she is both the work and the reward herselfe yea and that in this present life Gods children want not comfortaâ—le blessings which are as it were the first fruits of their full inheritance God being gracious unto them dum per res parvas et in aspectum cadentes majoribus invisibilibusque fidem astruit whilest by outward things he strengthens their faith for greater and more glorious matters And they content themselves with his good pleasure and depend upon him without distrust saying one to another with Saint Paul Rom. 8. 32 He that loved not his own Son but delivered him up for us all how shal he not with him also freely give us all things and to their owne soules with Origen quid de opâ—bus dubitas qui herum habes what doest thou doubt of the inheritance when thou hast the heire himselfe bestowed upon thee Yet herein they are discreet too for they have learned with Pelusiota that combatings appertaine to this world comfortings to the other world here crosses there crownes Such is Gods wisedome that generally he hath proportioned the worke for earth the wages for heaven and yet such is his goodnesse too that here also many goe not unrewarded For saith Augustine if God should reward no good man in this life it would be thought these temporal lessings did either belong to God for to give or to good men to receive and againe if he should reward every good servant with these outward things they would be thought the onely good and men would serve him for earthly commodities and so non pios nos fâ—e rei talis
Christ and he that gathereth not together scattereth abroad There be two maine opposites God and the devill two contrary places of reward heaven and hâ—ll two wayes to come thither the broad way and the narrow way two distinctions of mens actions good and bad and as Saint Jâ—rome said of the broad ani narrow way Omne quod loquimur omne quod agimus aut de latâ asâ— de angustâ vtâ est all that we say and all that we do lookes upon one or t'other so it is true of the quality of mens actions they all favour of God or of the devill they all tend â—ither to heaveâ— or hell and are all for ment and worth to be repuâ—ed well done or ill done Bellarmines mincing of sinnes to be Non contra legem but Prâ—ter legem cannot prove either that that which is not well done should bee accounted a good action or that that which is an evill action should deserve no punishment Take wee heed then by all meanes of linsey-wolsey actions of workes part good part bad of obedience by halfes for God is a jealous God he will have all the action for himseâ—fe and all the affection to himselfe he reckons every thing bad that errs in suâ—stance and he accounts nothing good thaâ— failes in circumstance onely his goodnesse will pardon the infirmity of our flesh if our wills endeavour conformity to his spirit Againâ— by this saying If thou doe well God gives us some insight into sinne and the nature of it It is not a thing positive but privative not the substance of any thing present but the privation of a duty absent Cain did ill because he did nâ—t well Nequitia is ne quicquam saith Saint Augustine and naught and nought are both one Adultery the privation of chastity drunkennesse the absence of sobriety covetousnesse the nothing of liberality all evill the want of good Had Cain come with an honest heart and an upright hand he had done well these were absent hee did ill so his sacrifice was nought his obedience nought Beware thâ—refore my beloved of all things beware of sinne there is no undoing of our selves to the not doing of our duties if we do wel we are sure to be somewhat but sinne brings us from all things to nothing and undoes us in punishment who left vertue undone in practice Manifestum est quia peccatum nihil est et nihil fiunt homines cum peccant It is cleare saith he again sinne is a nothing and such as commit sinne bring themselves to nothing they that make nothing of sin sinne shall make nothing of them Wherefore I beseech you as we desire a being let us ake heed of being sinners there is no well being but with God nor no well-doing but in the will of God God is Euâ— entium the best being himselfe and to bee like God is the best being for man doe well then and be all this but doe not well and thou art undone for ever For if thou doest not well sinne lieth at the doore that 's the Position following the Supposition Peccatum prae foribus sinne lieth at the doore I finde it three wayes expounded first saith Lyra noâ— erit occultum sed mox patebit scelus tuum if thou do not well thy wickednesse is presently found out by God it can no more be hid from his eyes then that which is throwne out of doors can be concealed from the eyes of men And herein is Cain stung to the heart for he might suppose that all his livour and ill meaning to his brother all his choller and ill minde towards God might bee palliated with some other outward worke of religion with another opus operatum a second sacrifice or so but God detects him in his lewd thoughts and tells him there is no starting from him He that found out the idolatry of a stone wall Ezek. 8. 9. can finde out also the conspiracy of a stony heart whatsoever hath bin spoken in darknesse shall be heard in the light and whatsoever hath beene whispered in the eare in secret shall be preached upon the house toppe openly not a deed not a word not a thought that shall escape the all-seeing eye of God For he that calleth the stars by their names he that telleth all our steps hee that counteth the sparrowes and reckons the haires upon our heads hee that pntteth all our teares into his bottle hee that knoweth the cattel upon 1000. hills he that writeth all our members in a booke long before we were borne nothing can be done so secretly but he will bring it to light for he is like the Sun whose going forth is from the end of the heaven and his circuit unto the ends of it and there is nothing hid from the heat thereof How tâ—ue this is Nonnullos dâ—â—uere non verba sed verbera it is Saint Bernards phrase in another case some men have learned not from the ministers word but from the magistrates sword what strange conspiracies have beene hatched against our State and Kingdome even subter viscera terra as low as hell it selfe and yet have flowne out of doors and lye like the Levites wife dead upon the threshold brought to their end before their end and seene of all men before they were felt of any Thus the sinner meets with Jeremiahs sawes Ierâ—m 2. 19. Thine owne wickednesse shalt correct thee and his conscience for ever after checks him as Moses doth the Rubenites Numbers 32. be sure that your sin wil finde you out For if thou doest not well Peccatum pra foribus Sin 〈◊〉 c. Secondly Peâ—catum pra foribus Siâ—â—â— lyeth at the doore that is 〈◊〉 fitts in the Conscience and there judgeth and condemneth the mâ—â—â—factour for this is the property of sinne Conâ—utere illum apud quem fuerit to beat upon the heart of him that hatcheth it as it did to David whose heart smotehim after he had numbred the people When the sinne heares iniquity reproved his Conscience is readâ—â— to tell him Tu es hâ—moâ— when he heares judgement denounced his Conscience makes him with F. lix to tremble Obstâ—pâ—it 〈◊〉 amisso nomine saith Arator Felix lost his felicitie when he loâ—t his innocencie hee grew contrary to his name when his Conscience was different in it selfe Sinne hath many vengeances but Prima est hac uliâ—o quod so Iudice nemo nocens absolvitur This is the first that no man escapes the darts of an angry Conscience Yea {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith Menander Conscience is a God and keepes his Domesticum Tribuna within us and impossible it is to escape his censure since the Plaintiffe the Judge the witnesse the prison the punishment the Executioner is all one This is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Saint Chrysostomâ— calls it that
So wee thy people and sheep of thy pasture will give thee thankes for ever we will shew forth thy praises to al Generations even so Amen FINIS Gen 4. 8. 〈◊〉 17. 10 Leo The text divided â— Argument The first argument subdivided Doe Iames 3. â— Without doing no salvation Luke 11. 28. Acts 9. 6. Acts 16 30. Solifidians condemned Iam 2. 18. Matth. 1â— 3â— Iames 2. 26. Revel. 3. 1. Idle talkers of religion branded 2 Timothy 3 6. 1 Timothy 6. 6. 1 Timothy 4. 8. Acts 1. 1. Matth. 12. 34. Genesis 27. 12. Vaine heare is convâ—nced Iames 1. 22. â— well Iames 4 3. Iohn 11. Three things required to the doing of a worke well Bucan. com loc. de bonis operâ—bus page 331. 1 Iohn 31 4. Gregor Gen. 4. 5. Rom 14. 23. St. Aug. in Psal. 31. St. Bernard super Cant. ser. 〈◊〉 St. Aug. cont. Iul. Pelag. lib. 4 Bucanus de boâ—is operibus page 332. Heathen works condemned Iulian Pelag aâ—pud Aâ—g contra Iul. lib. 4. Bernard super Cap ser. 24 〈◊〉 All heathens not damned Psalme 145. 17. Psalme 〈…〉 Matthew 25. 26 Genesis 18. 25 Isaiah 42. 3. Matthew 25. 29. Meritorious workes condemned Rhemist annot. in Acts 22. 16 Bed Histor Gent Aug. Hypocrites and prophane persons condemned Bonavent Iohn 5. 35. Numbers 2â— 10 Bern. de ser de Ioh. Baptist Psal. 36. 8. 3. Thou Grace offered unto all men Luke 19. 42. Acts 7. 51 Matthew 23. 37. Isai. 5. 18. Ezek 18. 23. 32 Deut 5 29 Isaiah 5. 3 Ezek. 33 11. Matthew 23. 37 Isaiah 55 10. Isaiah 27. 3. Ier. 5. 2. Ezek 18. 25. Thâ—â— ward proâ—â— Pareus is loc. Wel-doing hath a double acceptance 1. The comfort of a good conscience 2 Cor. 1. 12 Muscul. Est titulus religionis templum Solomonis agee benedictionis hortus deliciaâ—â—â— aureum reclinatorum gaudium Angelorum arca faederis thesaurus Regis aula Del habitaculum Spitus Sancti Hug. lib. 3. de ant. cap. 11. Dan. 5. 6. Act. 16. 25. Prov. 15. 15. Luke 16. 23. 1 Sam. 17 50. Acts 12. 23. Luke 12. 20. Berâ—â—an lib. de coâ—scient Id. Micah 6. 10 11. Luke 〈…〉 Isaiah 3. 15. Lev. Good workes rewarded Iob. 21. 15 Psalme 37. 25. Romanes 8. 32. Origen in Pom. 8 Isidor Pelus lib. 1. epist. 4. Sr. Aug. de civit Dei lib 2 cap. 8. S. Aug. ut 〈◊〉 Iob 22 21. verse 26. verse 29. verse 24. Psalme 58. 〈◊〉 St August Luke 18 22. Heb. 11. 10. Hebrewes 11. 26. Hebrewe 12. â— 1 Cor 15. 58. How good works make us to become accepted Cal. Iust. lib. 3. cap. 15. sect. 3. Merit condemned 2 Cor. 3. 5. Genesis 6. 5. St. Aug. ep. 106. ad Bon. Romanes 11. 16. Cum deus coronat merita nostra nihil aliud coronat quaÌ„ dona sua St Aug. epist-105 ad Sextum praesb Luke 17. 10. 1 Cor. 2. 9. Romanes 8 18. 2 Cor. 4. 17. Phil. 2. 5. Whereby we are justified and shall be saved Reve. 2. â— 2 Argument Two things considerable Parcus ad loâ— Matth. 12. 30. St Hierom. St. August de Bâ—at To 1. Et vincit essentia nihillum Stâ—◠〈◊〉 de vera relig cap. 12. Id. in Ioh. Tract. 1 1 Lyra ad loc. Ezek. 8. 9. Psalme 147. 4. Iob 14. 16. Matth. 10. 29 30. Psalme 56. 8. Psalme 50. 16. Psalme 230 16. Psalme 19. 6. Saint Bernard Iud. 19. 27. Ier. 2. 19. Numbers 32 33. 2 Sam. 24 10 2 Sam. 12. 7. Acts 24 25. Arator Iuven. Sat. Menander Gerard Med. S. Chrysostome Gerard Med. Lâ—ctanti us Insti. 6 24 Chal. Bat. Pers. Val. Max. Psalme 50 22. 1 Samuel 15 23. 1 Peter 2 12. S. Cypt. ad Dâ—â—tr Iohn 5. 14. Psalme 45. 1. Psalme 105 15. 2 Things delivered 1 Primo geniture Genesis 49 3. Deut. 21 17. Three points 1 Cor. 15 41. Prov. 19 12. Proverbs 20 2. Iob 39 27. Irenaeus Romans 13. 1. â— Samuel 24 1â— 1 Samuel 24 5. Verse 10. Isaiah 12 29. Ieremiah â—9 6 7 â— Kings 24. Ieremiah 29 7. Bar. 1. 12. Ezeâ—iel 17 15 16 18. Romans 13 1 2 1 Peter 2. 17. Tertul. Apollo Bellarm. de pot Pap. lib. 5. c. 7. Romans 13 1. Psalme 82. 6. 2 Chron. 9. 8. Daniel 4 32. Iob 36 7â— Prov. 8. 15. Psalme 21 3. 2 Samuel 12. 7. 2 Samuel 14. 17. Psalme 105. 15. The Kings supremacy 2 Samuel 10. 23. Matthew 11. 11. Romanes 13. 1. Psalme 8â— 6 1 Samuel â—2 15 Acts 25. 10. Matthew 22. 10. Iohn 19. 11. Ecclesiast 8. 4. Mat. 26. 5â— Mat. 22. 20. Ioh 19. 11. Bell de Rom Potif lib cap 7. Iesuites Traytors Smalmeron in Rom 13 disp 4. Schismaticks Traytors â—ue de ju reg. apud Scot pa. 70 Knox in lib ad Aug eb Scol pa. 78. In Hist. â—col pag. 343. 15 his appeale pag. 33. Apoc 6 4 Rom 13 2 â— Ioshu 7 19. 2. Sam. 23. 2 Sam. 11. 4. Act. 5 4. Mat. 7. â—… No policy in resisting Rom. 13. 5. ver 3 1 Tim. 2. â— The Prince is the soule of the body politicke The King is the head The King is the Heart Aristot 2 Point A threefold duty from every subject to his Soveraigne 1 Honour Exodus 22. 28. Eccles 10. 20. Numbers 12. 8. Prov â—â— 3 Eccles. 8. 4 1 Sam. 10. 27. Iudges 5. Verse 3. 15. Verse 9. Verse 10. Verse 16. Verse 17. Verse 23. Verse 20. 2 Submission Amos. 3. 6. Romanes 13. 5. 2 Câ—â—o 1. Prov. 28. 2. 3. Obedience Matthew 10. 28. Dan. 3. 18. 1 Samuel 8. Obiect 1. Resp. Sir Iohn Hayward Genesis 18. 18. Object 2. Resp Iohn 1. 18. Gen. â—9 6. Obiect 3. Resp. Conclusion Psalme 61. 6. Psalme 21. 2. Psame 59. 10. Psalme 21. 3. Psalme 68. 30. 1 Samuel 25. 29. Prov. 21. 5. 6. Psalme 132. â—18 Psalme 70. 13. Revel. 1. 7.