p. >■ - r y / PRINCETON, N. J. Collection of Puritan Literature. Division Section Nutnber 1 5 1 5^S 4|#K^ H . \, fc. Gods arraigneMent Q F HYP O, C R.l.T E.S.; . WITH ", * AN INLARGEMENT ^ concerning (jods decree in ' ordering jinne. A s LIKEWISE A DEFENCE of M^. C A L V I N E AgAtnfi B E L L A R M I N E J and of M. Perkins agaii>lV Arm INI vs. v/ - . J . Yaf ca. S^lLlJ ^L^ Cernil Dem omntA vinoiexi '^^ "^ Gin. i8. 19. Shall not the ludgc •fAllthe worlddoc right I / S %^ PRINTED BY CANTRELt Lecge, Printer to the Vniucrfitic of Camhidge, » . 'fii- ^^Sr^^^ Ja> T O T H E R I G H T IVorJh^Sir William Aylofe, Knight Bttrronety and chief e lufiice of the Itherttes cf Havering vpon the Bower: Grace atjd peace from the Father^ Privce^and Spirit of Peace , Amen. y ^^^^J!^ ^^C^^S"^ R TT H fpcakcs with pUttjnefe , and ' ^ K^F^^ fi^=>^S^ fnodefiie bcarcs with patience\ the plaiii- "^ ncflcofthconcjinightdifturbe the pa- tience of the other ; but truth keepes inodcftic from bhfoing, and modcHic preferues truth from/^'rfw/V^.-Nofliamc _ , , forplainneflcjwhofcplainnejtre is the J^^W^^^-'^ truth;nor blufliing for modefty,whofc forbearance is patience; which is hardly angrcd, but foonc re- conciled; ca(ilyiniUfcd,butfcldomeoffcndmg;rp3ring much, but ftirring little : thefctwo are fo priuiledgcd, that they may keep their court where they plcafc, without controlment of theproudeft. But alas, the//ty^/fl«of this world is changed, and all is become complement ; hee is no compleat Gentleman^ that cannot be as humble as the m^; isp/aine^^s if he meant to open all his heart ; and as modefi^ as though hee had learned a whole yeare to coropofe his gefture: but »4r«r, would permit the funnc aclearcrentrance:a^/;r/r-. feit ; and a fairc counteKance needs no varnifh: where the wine is neate, there needcth no ivy-bufb; neither the right cfiralU' ny colouring : So where thc;r«r/:>itfe]fe bringeth credit, the man with his glofre,winneth fmall commendation: where the matter is of fufficicnt cxcellcncie,thcre is more fhew of a preg- nant vvit,then perfedt wifedomc to vfc fuperfluoufi eloquence: ihe naked tale moft fets forth the naked truth, and thcplaiiieft l^yle, is the fooneft vnderftood. Ido not condemn eloquence or humane: learning in diuine myfterics;it islawful.-I confefTe, for the Ifiaelites to take ieyvtls^goldfilmr^ and other precious (nc4aments\ but let them take hcede how they vfe them , leaft they make a cMfe , and then thcv loofc thcjr bcaqiic ,, hauing . ' loft; •7T&tf Epiflte Dedieatofie, loft thek true reruicc. Neither would I be fo curious in trim^ mtng vp of the truth,as though my greateft carefhould be for the habit of worc^s : for 1 knowchat skilfull j^pel/es , coueting to niciid the mfe, marr-ed the cheeke ; and ofttnthe foolifli dy- cr,is not content w*ith thedic of his clbth,vntill he bane bur- ned it. I know the word of God\\n\\ been lufficiently tryed td my hands, and the holy Ghofthath giuen it afufticicnt tin- ^ure of bcautie. Indeede^ in nature there is no tree , but hath fome blaft; notoftntenance, but hath fome blemifti ; the faired leopard'is not without his fpots ; the fineft cloth is made with his lift, and the (moothcOi /hooe with his lafte: But the word of God is ztreeoflife that is rteucr blafted,a^/rfj(^ that doth neuer (hcwvsablemifhed countenance,ay?<7rtf-^o«/rofall garments to be wornc wrthout Hft or feamc ; and as ftrong as a leopard, without any fpot or blcmiHija gofpcl of peace,prepared with* out any wooden lafte of humane eloquence, and yet fits as clofe to the fectc of the foule, as heart can wifh. Neither doe I fpcake this to excufc my fctfc; for I might well learne wife* dome from the Eftrich , that though fhe takcth greateft pride in her fcathers.yet is -content to pickc fome otthc wotft our, and borne them : fo might Ipicke out many things and purge them in rhefire, yf/tf;f4'»^«* laid his 'finger on his cheek«,teaft >^;>tf/&/fliould paint his skarre ; but itis my mrnd to hold nijr finger off my skarres, leaft fome skilfull Apetles paint the fin- ger, not couering but pointing at tl>e skarre ; and fo lay opcft asmuchhypocrifieitithc writer,.asblcmifhc$in the writings. Therefore fright Worfh.) feeing I am to vndrrgoe cenfure, and bee brought before cuericTnans iudgemcntfear, Ihatrc great canfc to fcek out myaduocate and patron: ludicem ndiw^ rtts? patranumijftdre ; muft you before a ludge ? feekc out youT patron.In duty and loue I cbuld feeke none befidc your felfc^ & my confidence ofyour acceptationis fo ftrong, that 1 feare not the leaft denialkyou ganc mc the firft cnteriaincment that euer I had abroad,and therefore in Tcafon I could not but prc- fcntyou with thefrrf^ fruits of my labours, Idotibt not but that your felfe doth both fceand bewailethe mifcrie of thefc wretched times, in which Ashcifmc^ and F¥licic( falfly fo cak led J If d,bccing indeed little better ibcri plaincyilhniejjand Tem^ foriz^tn^t hauc like a canker , fretted out the veric heart ofpic- tie. Few there are that feekc for eftabliflicd hearts , and to kflowprecifcly whether C?o^ or ^^4/ bee the true God : and for refolution , they refolue that the beft courfe is to haif hettveene twa opinions yihzi (o all times might feruc their turnes. "buiyou haue not fa Uarned Chrifi: (or this can J tcR'i^c of your painc & diligence , thar yon labour for nothing more ,ihca the gaining oi adttifedrffolution.Ul Oiould fay all that I know the world wonld cenfurc me of flattery: and if I knewe that felfc-louc were at home with your felfc ,then fhould Incucr feare want of intcrtainment in learning to diflemblcrbut both the world, and your fclfc muft pardon ray boldncffe ; fori fpeake not to blaze abroad your prsiife, but to intrtattbat kindnelTejthat men would admit q(your exawpU^ns^^patterKe forimitatiion. Three things €on(haine mceto vucrmy mind.* Firft, that coniinuall care which youhaue for refolution of many difficulties in dminityiCc^t means which youhaue vfcd are butprailifed of few ; one is, that you haue not bin content to take your refolution of diuine iturh from tranjlafiovs; but haue taken that pames,that you are able to fetch it from the 0-, riginallj and drinke of the yrurcft fountaine : A fccood meancs is, that of the Philofopher.A^cpjct ivrof^Uy ly.'trotHyto make qne- ftion of matters ofrtf//^/tf«,whcnfoeucr you hauc fecne luft cp- portunitie, and fit perfons to refolue ;nciiher,hane you been content to admit of [fiperficimll anfifers, but hauc prcfifcd ar^^u m:nt vpon them to fee the true tryall; and often your own re- folution? hauc bin more agreeable with the truth and context fifSciptfires ythcn that which others haue faidrlet this teach mc^ of your place.befides their coniinuall imploimcnts,to fet fome time apart, for this excellent knowledge of the origiaalls cfthe 5;^7(f, and knowledge of that art. A fccond good cxanjple is, your continual care that i\\c Ugges of iufiice moiy not lie broken in i\\tJ}reetSj and no.man to raife it vp : A happie thing when men of place count their dignities to be conferred, as a com- mon good for C^/^r h A ownc faluation.For all your childrett^that they mightbc as the Oiiue plants of Godround about your table. For your eldeft Ton Beniamin ; ^1 hope in name and nature thcfonne of your right /;rfA7^j the Lord make hXmxheJi^reytgthandcrowneofyGarage, the excellencie of your digvitie^^nd the excelleMcie of your power. But I fcarcl haue alreadic offended; your dcfire is breuitic: therefore to conclude, I commend and commit this finall la- bour to youv patronage: the text I am furc is excellent for thefc dayes: but for my manner of handling it, I leaue it to the ceK-> fure of Gods C'Wc^.How-eucr it be,I do more then hopc,thac you will kindly accept it fromme,andcntertaineitasar?7?/- vfonieofmy hue; znd not onely fo, but vfe it for your comfort. Now the God of peace that brought againefromthe dead our Lord lefttfy the great S hepheard of the Jheepe , through the blood of the e- uerlafiiKg couenant', make you perfed: i» allgoodworl^es,to doe his will, working in you that which ispleafant in his fight : to wham be praifefor euer, and euer. Aracn. Yows in aU good affeSiionj loHN Yates, f f X TO To the Chriftian Reader. \Tisa commoMptpngy that an Exorciff may porter coir- jiuTQVpa legion o{ dewWSjthefJzd'iUTCOfjeafthem out % of his hahitation: Andasit is with hodtly poflc{Tion,/b is it with the obfefTion ofthefoulerfor although the deuill cannot pc-. netratethe foulcs d\vntn(\ons^yethewill (it fo neereit^ that who- feetter admits hi?n the leafigoodfelloivppifpe, he P?all not be fr^eti. of his company yVohen he is wearie^afjd with allhishear.t-rvould [hake- hands with Z7/»?,T^^Papifts cha/leKge all ottr'Chur4:hesa4 falfe-jbe- caufe we can cafl out no detiills\ bat the whole wortdknowenhat they can doe it to the admiration of thoufands ; butformynart^f' knowe not how they conime the deuillfrom the bodie\yet this I dare boldly a^r me , thatwheretheyhatte gotten one detiill out of mens bodies, tl>ey haue admitted a thoufand intomensfoules: andftirely^ the deuill wertafoole^ if he wouldnot change his roomefor a better lodging: lamfure^ that there ivas neuer any chpirch that hath con^ iuredzp more hcrcfics then they haue done ; andasyet Ik»ow not cne that they haue adiured^ and fent packing into hell. No marueile that they hatte need offirangs exorcirmes,yj?r otherwife how fhould men be con firmed in their fir an ge deUrines} thefe tjueflionlejfehaue bin ftiong dclufions.to make them bclceuc lies. But if they yleafeto admtt cf the holy Scriptures y wefhalliatthefirfi refolue. them ofadoubhmeanes: Mach.iy.io-s i .thefrji is miracHlotu ^ andfor atime-.the fecondordinarie^andfo rent awes in fhs Church: the one is in the. 2 o.. v . the other in the 2 1 . and thii fecondmeaneSi ws haue: lamfuretthe Church ofGodmay pray and hi\^todeJfPier bothbodie andfou/e frcm the deml. But perhaps they will fay ,p-,ew vs whomy ou haue difp ofpeffed'i I anfvoer. Prayer cr fajling are of the fame nature that preaching a^d adminiflring the facra?nent s : they ifcing confciofiai^fv tia.d^n^irke where and whenfoeiter Godpleafeth, I doubt To the Cbrifiian Reader, I doubt not hat by the preaching of the rv or d^thof* finis hctie bin r?- uerted vnto the faith : and where men (ret the deudout if-thefcule^ he xvtll haue fmall-hope or comfort, eitherto ettterorft-ay in the body: afrd fo, no marffe/i the deuill holds them foflronolyyand takes fucb good /iking ofrhem, that he will be at their comrKmnd, to leaue the body ^andtifcend into an higher roome : for heisp rottd enough toin- tertainfuch a motjon.y^ffdthdngh I deny not but rve haue had form fojfejfed antoijg vs , yet I dare boldly fay , the ntofi haue bin of their oxvne making: Let them take the credit oft-heir art ^ for quefiionles ^ ablackftirt befi befsemts a, religioh ofdark^iejfe, b/indnefejand ignorance. Bftt to appUe our Sauiours rule vnto our purpofe / Fa fl i n g ami fviicr are admirable meanes in the Church of God;not onely to cafi outdeuiils and vncleane fpirits t, but alfo tofill the foftle with the (pirit of. grace, and goodncs. And here I tremble tofpeake,and charge mifieowneheartwith exceeding great negligence , as often as I cdllto remembrance, the extraordinarie fafling and prayer of Axni\nius;eJpecitit//ywhenfoeuerhe errtredthis nwHerie ofmyftc- ries,Gods eternal predcfl:inacion:y//'tf/«/ that hath troubled th^ Church of God J more then eucr the deuill vexed that young man in the Gofpel. This hath made many no better then lunaticke, cafi o- thers into the fire of<:ontention,/««<:/ drowned numbers in the wa*. ters of eucdafling perdition. Now alas, what good fouleyvould not downe on his knees, cry with all his heart. Lord lefus take pi- x'yc'onthis defireffed world, refiore them to iheir{eT){cs,deliuer them from thefei\crce ficrs, and pul them out ofthefe dangerous waiersio/r^w hath it bin in the hands of thy V afleturs ,but as jet they could not heale vp thefe brawles : furely it is,hecaufe we area faithlcfle and crooked generation; £.o»^ haft thoubeen with vs^ andwehaue had a large time of thy patience , and it could not be but that thou would haue brought it topaffe long before this, except 0ur vnbeleife had hindred it.hxxxnmwshathta ken in hand to workf this cure, but Ifearehehath raifedvp more fpirirs, then can eapfy belaidagaine.Queflionleffe,M o«r Sauiour Qhx'i^ fpokeof that ktidofpojfefjijn , that it could not come out but by grayer and fa^ fting : fo no more cm thefe dangerous fpirits of error be T^uieted ff 2 find. To the Chriftian Reader. aMcl laid tojleepty but by the prayers andfafliKgs of Gods faithfull peop/e. Ifa.58.5. ca-idemnes all jdfiirg /ofeckeourownc wills, and require our ovmic debts ; tt cannot begoodio faft for flrife, and to finiie with the hand of wickednefl'e.5«?r/y I haue heardy that when Arminius vna^ intreatedto defend the receiued opinion of Predeftination in the reformed Churches, dtdfo diflafiit^ that hee broached in his readif^gs the clea»e CMtrarie ^whereftponj^ranfe- rttmours were ratfedy that he wa^ become a maine hc^eticJ^eJt was Bezas iudgement of htm, mhen heewoi ay ot^ng many that hee would either praofie an admirable mintfier of God , or a diiKgerow Cfiemie to Gods truth : Thefe reports arenotto bepajfedsuerwith- 0ftt conjidera4ioft 'y for though hefeemeto cry downe /^e^ former ru- iTJOurs in a booke norv extant : yst both the booke^ and the rumours together yd.emoMJirate that hefosight an oppofte wil to the reformed Churches, We denienot but th^t (Jods true Churchmay erre, and f) hif rpillmight not be againfi Gods will : yet for my parr, lefleeme fo reuerently of my auncients, andthe truth admitced,defended, and propagated by them y that I dare not othermfeiudgeythen that Arminius in fafiing and prayer, fought his owne will : and therefore no maruell if he haue laboured to flriue with that worthy w<«^M. Perkins. In the beginning ofhisbooke^ heprofejfeth tio^ thina- but brotherly hue : yet lintreatyoH , obferue but the whole carnage of his booke ^ and fee how he fcannes et*ery word, exults (^ triumphs ouer him, an though he meant tocenfure him for a blafphe- mous hereticke againfl God, The man is dead, hu booke is now his^ memoriall: and to my reading favours of nothing more^ but that he meant to fmite this worthie man , if not with the flfl of wickcd- flcffe, yet o/hard cenfurc andiudgement. This likewtfe may af~ teareinhis ^Q\\o\NCXi,who beare amejl deadly hatred to aU that ■profejje M. Calvin , andhis befl followers ; and mofiflpame fully rayle on them : the Papifts [hall fnd more hue at their hands, then ^Caluinirt. Alas, my brethren-, is this the faft that the Lord hathchofcn? IVo, no: the Lord rfould haue vx ioofe the bands ofwickcdncfTe, takeoff the heauie burdens of {inne,rf»- cs of the Anihor, T His vacant white , I could not paifc away , Perchance the blackc is worfer, thou wile fay : The worft is faid, and better is my creed. That thou in this my loue wilt cuer read. To gitte and taJ^is neither ptore or lejfe^ But loue is more, then can our gifts expreflc. The former tearmes z%- relates ythine and mitte^ Let's ipiffc proud tearmes y and then the giftis thine. Thine as his owne, if better were his owne, Loue is the bcft, hence let the reft be knowne. As pureft mfte r^innes from the homely prejfe. So plaineft loue giues comfortln diflreirc. Perfumes hauc fweetcft {tnell, which fire find, And loue the gteateft grace, which zeale can mind, The rofe in ftill is fwceter then on ftalke, Diftill thy loue, and fwcttefhall bethy talke, Mygood toGod is nonc,tothce is all, Yet both to God muit for a blefling call. The fillic Bee fuckes honic from the wcedes. But flowers fecne,fuU foonc on faireft feeds. Make fomc thing of the worft, but gainc the bcft. That after death thou may hauehappie reft. The preffe hath ftampM thcfc lines, for thee to prcfTe A deeper ftampe then can my lines cxprcfle. Prefie not my skill, for art prcfume my heart- As thine , that loues no further for to ftarte. The gift is thine by due, the debt is mine, God grant thee ioy in reading of each lint, Ametj^ The gencrall heads of the Contrcv verjie concerning Gods decreeing offinne. t. OhieBions: from the Text.^J. an [veered, ibid, from Attri~ butts, ^ , anfiveredAhid .from fubiect. ^9.a>}frvered. ibid, Z. Arguments ^soutng: from the end, 5 ofrom method, ^,2, from God^firf} and lafh, 5 4 3. Offmnes entrance: his caufes pritjctpall y injlrnmentall, and aceidentali, 55.. horp God p fir m pofed this entrance, ^6. horv the lawe yvorkesjtnne.. 5 8 .po(i' tions of the manner, 59 4. Of fnnes progrejfe and confe- (jHents, 6^ . ivhat is Godsvoork^ therein, 64 '^.Obiettiions that God is the att>. thor ofjtnne.-from Scripture.66 anfvered. ibid. ^(7iw Bellar- raine.68. C^luins iudgement, ibid, from reafon. 7 5 , anfwe- r.ed»l^,from arthodoxe wri- ters concerning Gods vcill^ de- cree, mar^s rpill ^andhts repro- bation, 78 C.Anfveered. 88. how God wills ftnnetobe. %^, ArmiBiusjf2>« phyfirie. p i , determination no caufe of necejfitie. c^S.rvhena thing is^hovf neeeptrie.gj.of Gods concoHrff,^ 8 .of Gods ir- rejifi.able will, 106, the nature of Gods decree, loy.freedome of mans will, 121. reprobation nopunijhmenf. 125 7. Collation of M, Perkins and Arminius. 1 27. ia^jo. princi- ples to. i^<}. for th)e diffinit'ton of predefiination . I 5P . how connftll r -^g.oftheftihieci and his degrees, 1 40 . f 1 5 2 . laji" ly of the endandfubordtnation efmeanes. 1 5 2 . f 1 60. -oiifioO Ofblo zb^td line 1 SALM. 50» i^ Thefe things hafi thou done , and I held my tongtie : therefore thou thought e(i that I was altogether Itke thee : i^Mt Iwfllrefrsoue thect atjdfet them in order before thee. CHAP. I. Of the genera.ll Analyfis, N the world we hauc three forts ofpcoplc: ah men in rhc Firft Athcifts,that care for no religion: fc- ;j°hHfts?Hv'^" condly Hypocrites , that care for formall crites.oc saints, religion : thirdly Saints, that care for true religion. Athcifts difcoucr themfclues, and therfore the word of God is not large in ripping vp their finncs.Hypocrits make a faire ftie we,'.uid therefore the word of Go, ro the in- iurie of God hinifelfe, and the prouokirg of a flisrpc vvitnes againft themfelucs. y^ j-^ The power ofRcligion is wholly denied V. ly.Fiift, in af- fe6lion : they hate reformation. 2. of inlku(S^ion in ad^ions, they will endure no reformation. 3 . By obftinacic^in cafting Gods words behind thcni.Thcy dire6t degrees of finnerfirfi-, to enter the affections by hatred of good, and loue of euill, 2. Toprocccd to aflion without all reformation. 5. To conti- nue in pi adlife by obftinate rebellion, and cafting off Gods yoke. V. 18. The fecond order of crimes, is the breach of charitic vnto his neighbour, 18, 19, 20. v. which arc of two fortsjofad^i- on$,aTicl fpeachcs : of Ad^rons v. i8.Firft, laid foorth in theic kinds : theeucrie and adulterie, 2. By their formes, running Nvith thecucs, partaking with adulterers: where the confenc vnto thefefinnes,is taxed with theprad^ife. ^.Fromihcmo- tiuc caufe,in thefc words, when thou fceft; fliewinghow the defirc of wicked men is inflamed with the beholding of the finnesof others, to make them ruune with them in inward confent, and be partakers in the verie heart. V. 19. The fecond kind of crinies,arc of fpcaches: firft of things, fecondly of perfons: of ihings,v.i 9. wherein wee haue,firft the kinds , cuill and deceit : cujll in the forme, deceit in the end. ofHy^ocrltes, I4, end. 2.Fromtheinftruments, the mouth and the tongue, a- bufed of wicked men to the hurt of others, and the flru6^ioiis to yourfoules: Secondly, from the torlornc negligence of all vvicked men , which is to forget, God ^I'^en in the time of iudgemeni: Thitdly, from the immincn't danger; and tliatis tearing in pee<:csofthe Lord; Foully, from ihcineuicable- tieffc of it, and the vaine confidence p^'hclpe, in thcfe words, And there be none that cm cfeliu;e<^^a«). IntheconcIufionofalljWhichis theappiicationtothegod- V. 5|-o ly ,\feis made of the whole Pfalm/or the glorious comming ♦ of the Almightie , his mcrcifiili procee^r, and fit them in ord?r before thee: the cheife luftice muft han- dle the caufc cuen in the court of confcience ; be-caufe no re- proofe will fcrue the turne, bu-t that which arraigncshim be- fore himfelfe, and makes hk confcience his own executioner. 1 miglu well tearmc it the Criticallday of an hypocrite, Phy- fitians obferuc two kind of dayes in the fickeneffc of their pa- tients : firft ,i\\c indicatiue dayes , and then the criticalldajres< the indicatiue dayes §oc.bcfore,and (hew what hopes are ap- proach^ 9f Hypocrites tp proich'mg of death or life : thcfc daycs I may well fay went before, from the i6.vcrrc,tothis ai.vcr.cuerydayprogno- fticating nothing but fomc horrible accident, to befall on the criticail day : firft , he will no waycs bee reformed in his /ifi, and for coH^fell he cafts all Gods words behind him rhce no fooner fees the way otdeathybut he runncs into itj and for any \nc\cznc i^e haftiour he viiW become a partaker with the worft; his moftth is as lrUck£ as though the fire of hell were within him; and Wis tongue \s fofcorched, that it can forge nothing but deceit ; nature is fo farrc fpcnt within, that he {pcakcs a- gainrt his brother; and the bowels ofpttte and compaffion, arc fo eaten vp, that he flaundcreth his ownc mothers fonnerthcf)- fore it cannot bee but that the criticail day (hould bee mod dangerous. . ., That I lie not , fee the fcntencc of the Lord moftplamely vnfolding it, v.2 1 . in the iudgemettt , in the day , in ^cSj/mp- jDayf*"*"** tomes ^ in chc cure. The iud getncnt, thefe things haft thou dorte ; j symptomj*. the day, I heldmy tongue : thcSymptomes, thou thoughteft I * ""' tvoflike thee .'the cure, Irviilreprooue thee, andfet them in order before thee. The cryfis or iudgcment is moft cxacftjfirft in the caufc ofhis difeafc, the^ things^ profanation, adulterie, thec- uerie, cuill fpeaking, flaundcr, deceit, caufes fufficient to dc- ftroy the foundeft temper. Secondly, in the fubie6l,f;&t>«:God is not decciued of the principall part and member, that fuffcrs ABionemUfamy it is an hypocrite, euenpoifoncd at the veric heart. The third crilts is iii the cfFc6l don^,% perfc(5l concodli- en of the difeafc,and therefore preiently to be purged. As the crifis is very manifeft : fo the day is not the feauenth day (incc Day: the difeafc tooke him , but feauen twice told, nay I dare bee bold to ^zy yfeu€ntie times feauen times : for he that taught Ptf- I^Matth. 18.22. not toforgiue feuen times , but vntofeauenty M««5i»it.2«i times feuen times ^ hath pra^lifcd the famc;and therefore doub- Icffc the hypocrite hath often been vifitcdof the Lord in hope of amendement. The fe things haft thoH done^vizs no falfc iudg- ment : and Iheldmy tongue^ was no few daies of trial!. Now for the third,tnc Symptomes ofhis difeafc, what can symptomcs/ more fcnfibly be pcrcciucd ? Firft, \i\%pulft fljewcs the temper C 2 of fnifftm. hate viniartt ftrht F'ti'micuUns, Vermnfls. TftmHtut. jO €od$ arrasgftevtefjt of his h» /W^A/^,*a wcakc pulfc flicwing ilie decay of th« rpirits, neither rcafon nor grace, but a mecre drcamc of hiswcakcphantafie. Lee vsA^w^/^ A/>p»//tf, &nd we ftiall find in it all mortall and deadly fignes : Firlt, it inurmits, fhewing hisfoule to bee fo burdened with finnc, that it cannot ftrikc one good ftroke; fuppofe there were amotion to goodnefTe, M to declare Gods ordinances ^<& taJ^e hu couenant into hit moftth\ yet his vngodly heart, and profane life, ftrikc all dead. The next puife to this,is a skipping or c4/jrw^/?»^japlainc figne that his heart is vneqnall , by reafon of the fnioakie ex- crements of vanity and pleafure , which puflihis heart this way and that way : and therefore as he intermits all good, fo he is skipping and capring inhisimpietie: for what a proud thought is gotten into him , that he c is ///^^ Cod, But a third pulfe foUowes this, and thatis/ivf//w^, full of waucs and fur- ges,tofring him to this vaniiie and that vanitie: but alas, all is but as the Yowling of a rvorme , not able to getvp the head, hue ftill flicking it in the ground,vntilI God tread on them by his iudgemcnt,and then would they fainc lift vp the head to hea- uen, callvpon God^ojferfacrifice, &c, but alas ,311 this creeping is fo foft and dainty, as though their fpirits were a company of ^»^ff, creeping vndcr the hand of their confidence; and may be, makes them fmart a little with the feeling of the venome of their finne, but as yet they haucnot learned the thing that God requireth, Smelj to do iuflly^ atid hue mercy ^ and to humble themfelues to walke with their God. Hence followes a fixt pulfc, which they call minute So fniall that it can fcarfc be felt,not a- ble to extend to the outward props of their confidence, but they (inkc downeasrcadieto giue vpthe ghoft, for fcare of Gods vengeance. And then comes the laft pulfc, which wee c^\\tremhli>tg, alwaies expe<5^ing when death will giuc the heart his deadly blow. Arid thefc bee the fymptomes of his heart, which God alone was ablctofeeleanddifcoucr, and therefore tells him, r^<7» ?W^^rcan canpIc3rc1iim,!b|itniccr;eidoIairie, a wrongfcnfeorGod* and a wandring motion from God : therefore as in the bodie, the ioffe of the a(5\ion is either Q'i anhnallov natHrall 'ioxK^s-y nauirall , as the lofie cf/?i7w^r/^, hurt of the Huer, obftrufti- on of the z;f?w/, oppredton o(i\\t hearty fwclh'ng of the fflsn, convulfion of theyr»,^, henjjoyi the deprauation : in the hearing , deafenes the priuaii- r^>-duas,.g>aAit^» on, difScuIiie in hearing, or hc.rd?f^JJe of hearing the diminiui- on, thc^/ar//>^ of the earcs the deprauation : fo in feeling, ta- fting, fmelhag, &c. Tbis may mofi firly be applyed: Firft^hc Apptjcition cr is (liroudly wour.dcd in his very natural a(^ions;hc fufiPers the ^^^"^ feii"uds. dart to ftrilvc through his liaerhy hisadiilterie, his^^ofhisflnne,northeloueofGod, he can f^/ none of the iTieancs of his faluation,his;)^4«f4/7i? ispoflcfled with dreams of peace and welfare, his vtiderFlanding is taken with a fpiritii- all madnefle,andhis >;^^»?m^ with a forgetful Lcthargie,cucrt of his ownename, thathe tookeinhisbaptifme; forheneuer remembers what was therein promifed vnto God: and for motion he is ftarke dead , can neither mooue hand nor foote: nay alas h'xsftckeMes is furcly vnro death , for the difcafe hath fo wounded him, thathe cannot perceiueany thing amifle; D 1 his 2 z Cods arraJ^Hcme>it hhfafjcic workes Co ftrongly, that God onely mufi be imagi- ned to be like bim,and therefore the ad^ion is a plaine Symp- tomc, that all is not well with him: and furely there needs no further infpcction, his rvater is caft already , and the prcfcripc isafe3refullrf£-^//?r, worfe then i>\\s of hterapicra^ or any cx- tieaiiie purgation, it \^^T(ik:e him^hiKdhim hand ar,dfoote ^a}7ii cast him into hell fire, where Jlsall be ipeepw^ a^d gnaJJpn:^ cf teeth for euer. Yet let vs fee the cure that the Lord prcfcribcs in this place: ^/T^-'^k'd^"*^"'^^^^' if 3ny make the queftion , whether c«r^r/o dihctnr men. ' " Sj-mptom^ti} I znCv^-cr , No : for it is a rule , that the phyfickc mull be applyed to the caufe, ¬tQihe efl:"c6f;yct\vith the Lord iudgemcnt is as fure in the effect, as the caufe : for hcc cannot be dectiued; he brings vs to the knowlegc of the tlif- cafc by the Syntptomes, but he himfelfc firii fees the canfc, and thcrcforchcdifcoucrs the hypocrite from the very founcaine, thouthotightefl : andalfo tells vs the a6Hon of his thought, to make God like himfclfe. Y.ctif God fhould aske his paticnr, whether hec felt this thought in himfclfe or no, laraperfwa- dcd he would moft impudently denie-it; yet if he had any eye but lolooke onhispradiife , hec fhould foonc concciuchis Majt^s&a- thought to be no better. But thedifeafeisdefperate, & rhcr- ii.AK!i.. ^ore what remedies will the Lord vfc ? the Apothecaries [hcfpe Wicked men can afoatdhim nonc; therefore quel^ionkffe that rourlcis tp rha:noti'ihit'tJii ^^ takcu, that men vfc to take \\\\\\ gangret^s ^o cauterize and make the fcdc bumc them to the quicke : euen fo the Lord muft dcale with utLXKuing. jjjj liypocrites , for they haue fuffered ihediicafctorunncfo . long, that nothing can belpe it but a bote vro«. And for this purpofe the Lord hath two :V\x^yhctv<\\\reprooue himi this yron fliall try and fearch him to theqnickc; butalasif God vvill handle this y ron^ cuen to (■'Si out one that is rotten at the heart, when fhall the yron ceafe burning, all muft be burnt a- way; and if that were fo, then happie were the hypocrite , for then lliould he be without all fenfe and feeling: but alas, bet- ter had he been if he had nener been born, then that the Lord fl^ouid take a fceond yron into his hand , and that is after the fcarchingt>f the fore, fliould burne them in the yerycorfcfe»~ ces. nncs in order before the eye of the foulc , , : in fen fe and feeling. But lee vs defcend from the title,to confidcr who this Thou '^a-flavlvlA- ceshy fctting their finnes in order before the cyeofthcfoulc, 5!,'n''''^"" which is moftquicke in Icnie and reeling. fiut is, that the Lord will thus handle, Hee is plainely defcribed ^iovxWkv. from the 16. verfe , to my text : Firft and principally, hce is fuch an one as vvil become a publike teacher of his Uw and co- ucnant :but becaufc this dcfcriptionmay well agree to any profeflourvnreforfned,! will vnderftand itiofall vnrcformed profeflburs, that will needs make a fhevv of godlincflc, but hate to bee reformed , by denying the power thereofin their life and conuerfation: and therefore my text wil taxc many an one. Yet before I come to the fpeciall explication of the words, I cannot but a little fhe w myaffei^ion to our diOrefled congicgations, that are full of thefe minifters, that will haue to doc with Gods ordinances, and talke of his couenants,and yet hate all reformation : often haue our ignorant, fcanda- lous,and negligent minifters been warned to beware of their callings, and know what they meddle withall: God is noc Tfiocked J neither cuer will he fuffer the malice of ihcdeuilUo rage in thefe perfons againft his little ones:for alas, what haue ihcy done? Iknowe not what arrovtfe im^t more deepely pericc them, then this fcarefuU fentence of the Lord _, which ncuer ceafcth cutting and wounding vniiUit come at the ve- ricconfcicncc. Thebcftfliaft i\\7iiGod$ archers n\^y vfe for the battels of the Lord, is alwaies to bee drawneout of Gods armoric, fra- med by the hands and skill of himfclfe, andhisowne worke- inen.fittomakeihcmanofGodabfolutc and perfe£l , vnto j.Timoth.j 17. all good vvorkes, and blcffed is the man that hath hisquiuer full of them. Iknow no^z-row^ that is able to dart and enter through, euen vnto the d'tuidwg afmder ofthe/ofi/eaMdJ}>irit,ofiichv.^j^ the ioynti andmarrowCyiHidUj open the veYie thoughts ^aud the intents of the hearty as the arrowes of Gods quiuer: and there- fore the word of God deals ttioft roundly with hppocrites in this place, fparing neither finnc norperlon, thefe things ^znd thoft^cucn thoH that takeft vpon thee to declare my ordinan- ces, and will haue my coucnant in thy moMth, I tcllthcc , this D 2 fhall 24 Godt arraignement (hall ncucr doake thy fiune, feeing thou hatcfr to t^ce refer, nied. Thffethi.g^ It is acafcbmcntablc, dcferuingthe^^jy*?// ofall Chriiliati I-fl'Sniat ^^^^^ andcompafioij , and able to caiifc the teares of forrowe to iters. gufh ouc.and lireame down the face of a man^who is not fro- zen too hard in fccuritie, and vncharitabic carclc fnefle when he flial but lift vp his eyes, and fecthcvvafts and dcfoLnions of to many diHielfcd foulcs^pincd and confumcd to i.he bone for lacke of Gods fuflenance , the bread of life , the word cf God, the oncly prefernatiuc of the iou]c : The caufe ofall rhis ii.becaijfe the very /r/^/X- and ;/f-r/3/of our nation, hauc iside their facrilegious hands on the Lords arke vnrcucrently, cn- srcd wiih lliooes and ail into l)is temple y taken his vndcfiicd teftimonies into their defiled mouth, difgraced, defaced, aiul dcfaijiedihc glorieand maicfiicofdiuine rites and my ftcrics. Alas, is the Church of God lb dcfiiiiite of labourers'' niuft Chrill necdes for their fakes. call againe from ihe«ot deceiued, awake out of fleepe, ^ -i»3 5- gj^ J drcame no more; confcfle, I am no Prophet, I ^xu^ttljus^ kiftdrf^iifj ; for mrrfi taught raeeto bee an heardman from my yoiuh vp: If any man aske thee, v.hat arc thcfc vDounds in thine naiids ? anfwcr willingly, thm woi Iwotmdcdin the houfe of my JYtends : do it quickely, leaft the Lord wound thee in thy con- kiencc, when he nmll tell \\\tQ ^ the fe things hafi thou done , and ihefe th'tnas xvill 1 fet before thine eki . IfGod hath faid , Arifc, 6 fvvord vpon wyjhepheardj and him that is my fellowc , whac then will he doc vnto thee ? finite thee deadly, that his riieepc be ao njorc f(i3ttcred,3nd that he may lurnehis hand from his litdc ones: for alas, what haue they doncfO thcrforc get w ith ^ fpced from the Lords houfe, if thou be a c/eaffer, iathy wedge and axe; ifa/:»/^*Ww ocnefis ford; I will not therefore ihinke it gricuous to cxpreffcihc v.'cy of mine inucntion. All wifcdomelookes vnto God as the ^«/W, and will ac- knowledge no more in man then obfcruation , and after that gencfiV.* tofoUowc God by way ofimitation: for the wifedom of God is as thc5'«««' ucr haue planted trees, except hec had firft obferued Godis plantation in the world: -r^ptf//^/ could neuerhauc painted a- jVy cxquifite colours, vnlefle he had taken notice of Gods rnoft beautifull colours in nature. Let it therefore be our vvifdon)e,to follow Gods fooifteps, D 4 and 2% Cods arra'fgmment 8d fobrictic to ftay our felues v^herc hebach left no imprcifio, elic fhall we loofe the fafeere wfpimthfi that ifTiicib out of the flowers o( Cods \K\{cdovnQ : neither nuift we breach vpon iia- ny of our vnTauourie noiions,for then the fwcet influence wil retire into the flower , &: the ftncU rhac we hsue breathed out of our felues will rcitirne , not to recreate ihc f^-^ints of grace and goodnefle-, but to puffe vp in vs a fpirit of pride and fclfc- conceit; which is nothing, but like a blow/is hUddcr^tincwu^A with the lead pricke of Ibund knowledge. For as extreamc Wwi^icflomacks, do not oncly hinder digeliion, by interpoii^ lion with the wholeforeemeate , and relaxation of the mouth of the ftomackc, which oughttofhut it felfe fo clofc about the meate: , that not fb iniich as the leaft vacuitie may bee left, but alfoeitherby ill digeftion,fils the bodies with crudi- ties, r/i^and/^/)^-cj7?;m/ith3thin it felfe, cnlis ic vp a£;ainc;3nd fo by a continuall cafling breeds that weaknes , that'^fo much/(?^w«of cvill doilrinc is foked into the vcric flmes (as I may fay ) of the mind , that it breeds that difcafc whichis rearmed ofPhyfitians , cormptio adaciditatem, cor- corruption into fowcrnc{re,which fets fuch ^v\ eager atjdp^arpe appetite \n the mind, that it hungers continually to be fed with newe opinions; and [o at the length , rottcnncfle and putrifa- 6\ion is brcddc therein,and then confequently death and dc- nrn6\ion: therefore if we mcai^e to preucnt thefe lickncflcs, we muft looke to God our patternc. But alas you will fay, how can that be done? feeing hec ,v ,,£ dwells in a linhtvnapproachablc, and therefore is xkhUmt' T©-, incomprchenhblc byourZ*(7^/V^orrealon, and a/ow- w(^,vnn3mable, by our ^ramar & fpccchrbut here let vs bon- der, that God becing one moft fimple beemg , and therefore to be apprehended as one, which he himfelfe alone is able to doe, hath niadc himfelfe many in Wis attri^fites^ that Co by ma- ny attributes wee might come to apprehend this one God. Now thefc attributes are according to vur meafureand man' ner: the meafure of our reafon, and manner of our fpeech : a ':^ejfel can hold no more then his meafure, neither is there any waycshow k may be filled, but by the mouth : fo bur foules hold the wifdomc of God according to their meafure,and are to be filled with it according to their manner.Now the Lord isfaid X.O (^tzkt momh to mouth yhoth in himfelfe , and by his minifters: fo then the wifedomeof God tcacheih vs, that the words of eueric text are to be explaned for themanner of our apprehcnfion, and then the arguments and reafons for the meafure of our knowledge. Therefore in the feareof hisw/i- ie^y, and the loue of his wifedome , let vseie his worke before vs, and write vpon it, riilvltrHy here is my ftay, I wil range no further: if chis/^w^r doe infpire wifcdome,then God giuc nic the tafle of it, and keepe my appetite and defirc from that im- becillitie and ftrangeweakenes, that nothing will content it but ncwe inventions, and vnaccuftomcddeuifcsofmen:my defire is to handle nothing , but that which hath logicall ground in ir. But firft let vs clcerc the words,for they are the ingrauen charaBers of the mind, and therefore muft we know thcm,that we receiue no falfe reports by them: the one ferues for camnjHnication y the other iox information i therefore the rules of fpeech and reafon beeing obferued , we doubt not but to communicate our text to the information ofthcvvcake0„ /I, Part, Ofthe clearing of Gods cuidence, Thefe things hafi thottdone, Thefe ] This word points out their fpeciall finncs,and il to limit a more generall to his fpecialls; which are thefe, thceue- ry , adultery, euill fpcaking, deceit, falfe witnctfe, flaunder, ^ profanation. Things^ This is an ambiguous wordj iirfl-j it fignifics the E I heing 5p Cods arraiiuement heem^ oftnjr tKUigifecondiyjit figsiifies any qHalitie in that be- ing i'cl^rdlyjany aUion proceeding cither from thebccing or qualitic of any crcacure : fouttWy, '\i fignifics zvi^fmne, euher in the qualities, ^isvidcushahits , ora6^ions,as tranfgrcffions,. in thought ^ word, or deed: ^i'i\y,wiferie: it is here taken in the fourth fignificacion for (innes j bccaufe as a6tions proceed fro the being and quaHt^iesot'eucry creature, fo the being or qua- lity becinginfei^ed, the aed : but actions cannot bee punilbed ; for finfull af'tions a man is punifhedrthereforc it is the man that is the fubic6t,and his finful 36l"i.an is the meritorious caufe:cherefore when Cod isfaidtopunifh finne with finne,it is to bee vnder0ood, fin- full aition with finfull a6iion : tberfore to conclude that God is the author affinne,is zfailaciapt ofcompofuion and ditiifton:^ot it is one thing to bee the caufcof finne, and an other the caufc of a finnefuU ai5)ion : for the finne is not in the a- ^ion , but in the agent , and therefore in man alone, but the action is common to both:as for ^"n^m^lCylcafiaglaJfea^ainfi ■ rhefioijewnll.thefiotie i»allbrcakes theglajfe^fo doth the hand that eafl it: but the or.eis a blameAhle caufc ^ the ether vnblameahle : fo man finning, c^fts hinifclfc by his ovvnc free will againft the law of God, which beeing Wronger then man , breaks him in pciccs : Here the lawe and will of God wrought in this fin- full aClion; God andhi5 lawmoft iuftly, manby his own free willmoflvniurtly: the a£tion therefore from both; but the fiik onely did Hicke in the nature of man, and fo made him for his. part io the a6\ior> culpable and guilty of Gods wrath : & thcr- iore cf Hjfoerites, 5i fore the action haulng nofinne inherent in h proper!/, miiy be handled of God wirhoucfinne. That whichisboundtothelawc, Wproperly the fubicct ofRearon.s.iW the breach of the law: now men and angels arc only bound to jjj';,"^i's*""« Gods law , & therefore men and angels may only be tearmed the fubiect ; their actions therefore enelx 3S belonging vnto them arc finfull , that is, flowing from finners,and fo arc their workcs: fo that mans nature vvorkcth,andyit«»;^,and CoA:\x\zw% nature worketh, and hath God working in it, and fo the acii* on is good : againe, God befide his general influence & con- courfc withhis creature, hath a fpeciall worke in the action which concernes himfclfe; and that is likewife good, yea,and veriegood; for it is the laft end ofthe creature: but the other caufe which isfinne,cleauingfofaftvntoournature,qualifies onr nature to doe finfully. The fu»fse-haf»es comming tho- rough a r^^^/^/TfAiines on the oppofitc wall, with the tin- cture ofthe colour of the glafle ; now the queftion is, vvhc- - thcr theredcolourbconcly intheglaflcjor likewife in the fhining ? furely,itfeemes that the whole colour remaines ftill in the glalfe, and rather dimmes the fliining, then infects itrfo the beamcs of Gods wifedome, fliining through our corrupt foules, fecmes to be an action tainted with finnc ; but furcly the corruption ftickesin our foules, and onely hindred the bright beames of Gods glorie, from appearing in our acti- ons. That which is onely an effcSt, can neuer be a fubiect: nowc Rcafon. j.frora the motion is onely an effea , and can no othcrwife be confl- of an°cffcd!"'* dcred: and therefore is ahvaies ioyned with his caufe:as a fin- full action, is in fenfe and reafon, the action of a finneful man, that is, whereof finnefull man is the caufe. Hence beeing an effect, itmuftncedes exiftor Hand out by many caufes, and therefore according to euery caufe hath his fpeciall affection: fo a finfull action hath one reference vnto man, an other vnto God, and yet may ftand out of both, Cbrifts death had'hiany caufcs,and all fubordinatc caufcs were according to Gods determinate counfell; the action was finfull, yet the finne did inhere in Pilate^ Herod, and the accurfed liwgx, E 2 That g 2 Gods\arr(t.ig}t€m€fit ^'^^ui'lTi^ That which is fimpIy^«r- gentandpad- ther (hould raihcr be the finnc of the paticnt.then the agent, foJrthe paVient feeing the action of murther as it is from the agent , fo moft ^°"'^ fin more properly is in the party flaine: and therefore the nfHrtherer\el\,,\i\^^^l^^ fliould bethe mHrthered. which is againft rcafon* It is nlaine o" therein lies tncirthat fmnc abides ni the murincrcr,& the action is good : propeWy in the let this therefore be obferued that God msy be iuftified, cuen P^'^^^'^"^''"^* in finnefallaaionsjvet no^caufeoffinne, becaufcfinnealonc * rerts in the^i?/;^?^ of/»oirx, and willnotftirre one tone owi of that fubiect: it is therefore dangerous tadefend, that an acti- on is the ?»ater/ali caufe of finne, for fo fhould finne not one- lybe laid to be in the action ,butof the action , and then I know not how God fliould workc the action, and bcc freed from linnc, for caufac^^at ejtcaufa caufati. The words then are ihusto be expounded. Things ^zxc here put for 4^/<3«/ , by ^metAnomieoi\!t\t canfe for the ejfs^ , for actions proceed fro things; then actions foriheiinnes which are committed by finnefull things; and fo the action is art effect of the iTnnefull man.and is put for his caufe, which be finnes in tiie things. Neither is this any newe opinion, for all agree that t\\cmo~ Motus^modusA^ tton is good, onely the manner of doing is cuiit. Now cxa- '^*' mine the point well, and we (hailalwaies find ihemanner in the^i?/r,and notin thething^^w^v and therefore the cuill is properly in the doer, and not in the thing done ; onely it is faid to be in it, in that regard that an euill caufe wrought it ; and fo the motion is both Gods and mans, yet not both of one manner of working. Mans fall was an a6^ion ; therefore Gods and mans, but man wroughtit one manner of way , and God another: now all learned men knowe that the manner of any thing,makcsitnotmany, asone caufe may beget &prc- feruc, be alone and with others,worke by it felfeand by acci- dent: and therefore no neede to multiply the adiion, Effi^fi- nm reUtiones omnes funt ad caufxsfuM ;feparatas , concrtrrentef, coficmfas^C^JimHl Acfmiliter agentes: that is, the relations £ 3 and *4 Cods Anaignement and refpeiSiof allcffedls, arc to their caufcs, wlicthc r they be fcparate, concurring ,concaufing, or together and in like manner working: if to fcparatcd caufcs, then the cflfeds ob- lain their names from the manner of the caufe,by which thcfc effects exift: if neccffarily they come forth, then of ncccflaric caufes they are called ncccffaric cfFcdls. And here by the way obferuc, that the decree of God, and mans free will in his fal are rather feparatc, then concurring caufcs : and therefore , if youplcafe, Gods decree may be called, a neccffarie caufe of hisovvnc e{fe(f^: but mans free will was another manner of caufe, and therforc being a contingent caufe, his fall was co« tingcnt : obferuc this againft we come to the difficulties that arife out ofGods ordering of fin. So then in fcparate caufcs ,if necefiaryjthen ncceflary effects; if contingent, thencontinget e6rc<5ts:but if many caufes concurre to produce one effe6l,then this one effe<5l can neuer befaidto be contingent and nccef- farie: for fo one nature fhould be conQ^didtorie to it felfe, 8c therefore if the principal caufe ofmans finne be contingent,as who dare denie it,fceing it came from mans (though freejyct mutable will: & therefore that Gods decree iliould either ne- ceffitatc the caufe, or the effe6V,is in)pofiiblc ; for fo a contin- gent caufe fhould become a neceffarie caufe; and a neceffaric effe(5l, fliould be the fame with a contingent effect : fo then Gods decree though it make hisownc effect neccffaric, yet concurring with mans fall,works in fuftaining,ordering,limi-. ting whatfoeuer fhall bedone,but without all violence or co- action of his nature. For the third, concaufes which are abfo- lutc in their working, and neither will, nor can be fruflrated, alwaics produce a neceflarie effect; as the ^r/?r»rfj^^,comming betwixt the two things that make thcmfclues like. Hence a fourth (ignification, to i- magine; and that is afccond degree vnto this thought: firR, by turning Gods filence vnto his owne will; he faw no great difference, but that there was proportion and fimilitude e- nough : then in the fccond place he imagined, th§thcefav\c a«roiut>oa. God well pleafed with hitn. Now a third degree is to b>e ad- ded, and that is from the imagination a dire^ refolution; thac 1 may thinkc it, and acknowledge it for the truth. The reafon of the phrafc is thisjbccaufe when any thing ap- proaches toward the minde of man , then the mindc turnes it fclfe vnto it, fees how it likes it, imagines what contentment may be drawne out of it,and then thinks on it : ifthe thing be good, and the mind frame it fclfe according to the famc,then the thought that rifeth from that thinking is good : If on the contrarie it be bad, and the mind will imprefTe his ima^f yXhcti the thought is bad : filence and mercie from God in this place were exceeding comfortable,they enter the mind of diis wic- ked hypocrite^Dui they are not intertained in their owne name^ neither will he part with fo much as a cup of cold vater for his fake that fent them, but he will bcercfrefhed by them accor- ding to his owne liking. The people will bring facrifices,y a betimes in the morning,/r^^r/ after threeyeers,a tfjAnkfJil^iMiM^ ofUiUcn,frfffoffeywgSy S'c, but according to whofe liking ? cuen their owne rand therefore God counts of it as to tranf- greffe at Bethel,2nd multiply tranfgreflions at Gi/ga/: Efay 58. they faftedypfini/hed thcmfclues, but it was to fceke their owft jyi///, and require all their ownc dehs; they care not to haue a good glaffc to lookc in^ but they mufi needs breath in it; and theie- Ainos^S* sra.j8. of Kjfoeritet* ^g therefore the inward corruption of the heart , fe ds out fuch Cmoik'icfrmffs, that the true image is dimmed,and fo they fee nothing butthemfelues. The flo)vers that God fcnt them a!I the time of his long fi- le ncc, were exceeding fwecte; but the niindbccing corrupt in it felfc, and alfo in his breathing , infe<5^s , or rather driues backe the pleafant fmcll; and fo moft trucly fents it felfc , yea tzkcs the deeper poifon , hecaufe a fweete flower poifoned, is more louingly imbraced of the fcnces,and fothepoifon doth creepe in with the pleafant finell, and ftrikeswith the fpirits prcfcntly to the heart : Co often they poifon the good graces of Gods fpirit, which willingly would be imbraced , but the poyfoncreepesint6o,intothefoule,andftrikes all dead at the very heart: the^/<«j/> that is coloured , cafts about all the $eames of the funnc with the appearance of his colour; fo the glaffe of our mind bceing coloured , and deepe died withall impiecie, makes euerybeame of Gods goodneflc fbine ac- cording to his ownemindc; intHiapp^rem prohihet^lienHm, was an old axiome of u^ri/fotle, hut well may it be brought in- to diMittitic, finne that onely appeares within,hinders all grace and goodnefle: for alas they come but as Grangers vnto vs, and therefore they find very nicaneintertainment. As Chrift was dealt withall when heecame vnto the inne,all inward roomes were taken vp, and onely the ftable is left for him : Co doe we deale with his grace and mercie 5 all the cheife roomes in ourfoulesyzxz taken vp with greater perfonages then Chrift and liis grace: there is either lord coffetoufneJfe,oT]otd pridepv Ambitiony oxpteafttre^oxreuengi^.^c, and therefore muft Chrift and his grace into the flable ; for we will not haue thefe men to ruleouer vs:and therefore if his grace will become our fer- uant, we will giueit entertainemenr , but to be Lord ouer vs, is too much, we will not haue it take fo much vpon it: and for our feruice , we haue no other place for grace, but the ftable; and therefore no maruell if all goodnes difdaine oiice to come neere thehoufes of thefe wicked men. That this may the better appeare, confider three kind of thoughts; the firft is a dire6l thought, and thinkcs it felfe: the F s fecond •iecondaaii>dirc6^ihouglu, that thinkcs fitft the thhig,and theft it felfc: the third is.a corrupt thought, that thinks it felfc but of it felfe : the firftis onely proper vnto G-od^, that knows himfclfefirft, and in hinifclfc all things : God lookes not out of^iinifelfe to know any thing, for all things are in him : and therefore he knows himfelfe*^//'.^^/;', the creatures /W/>' them feele the leaftioy in hcaucn, it would be a torment vnto ^ them. Their taft is alwaies an agttijh f^yf^iuftice and mcrcie can not reHiHi with them,and therefore they fwallowc downe all things vnfauourily. And this is the meaning ythott thoughtefi\ • that is, turned all to thine o^A'nc conceit. Yet one thing, more is to be added jto wit,, that this is not the exprcfte thought of hypocritejijfor they will foonc reply. Lord, when thought wefo of thee ? Oh ,be content, God is ve-tfe tn loi 9 4, hearty and able to declare vnto man what is his thought: the Lord Amos.^.ij. nnoiAk expo f tour ^he iiidgcth thy thoughts by thy prad^ife :• in tanttim fcimn^, in qaantHm operamur ; for if thou didft not thinkethus n3uch, thouwouldft neuer hauc pra6>ifcd it : if ^--'^' ihouhad(T»lwaies.vvithI>auid,cryed, Lord, how deere arc Pfa'-U?.!?* thy thoughts vnto mee, how great is the fumme of then», in- dcede I cannot count thcrri: but when I awake, I amftill with thee : theiialTuredly God would neuer hauccenfurcd thee (o deepcly: but alas, thou art afleepe, and thou dreamcrt all is well; but when the Lord Hiall awake thy confcience, and let thy finne- before it, then fhalt thou cry , Tuft and righteous. art thou, O Lord, but lam finfull :thcrefoic thine own mouth fiiali condcmnc thee, and thy life /hall teftific fufficienily what thonthinkcfl. Like thee ] A ftrange wonder : when all the nations of the world in refpe6l of God are nothingtfay they were counted as- a drop of a hticket , which is but a fmall thing to all the water contained therin,yet let the come with God vpon the balance, & this drop oiwater fhall be turned into the ^/^ of the earth ; and if he take away the very Ifles as alittlc duft,what fhall be- come of this droppc of water jwhcn it is fpilt vpon the earth ? fhall It not be counted Icficthen nothing,euenvaniticit felfe? how then fhould v^'thzzxc&i'xsv o'kc o^ 2iX\hypocrite^Godis like me ? Ifrcafon will cxcufe him,wc will plead forhira, Bccin^inany Firft therefore, euery creature of God, may fay he is like crearurefsii. C7^^,becaufc he hath beeing : therefore liker God, that is bee- f;;H?jfft"b''e.' ingjthen that which hno beeing. For God that is the firtt bee- ing.then that , ing,wilUcknowldgc the reft asfromhimfelfei for the firft -^^•f^^^^"^ F 3 becing hich A z Gads arraigftentefit beeing muft necdcs giuc all becings : therfore thcgrajfe in the ficld^rooftes Wis creator ^^nd his creaior approottes of him: for the Citstff and the effect doe well agree : but alas, God neuer made anhypocritjforheis the worke ofhisownehands : ihcreforc we dare not do fo much for him^as for the Icaft fpiic of graflc that grovvech out of the earth. * a^'V^CTca, Againe,man is the image of God , and therefore very like don. God, not for beeing, but holwes and righeaupiei of beeing: but alas, when I looke vpon man, and aske vihok image and piperfcription doth he beare? and finde that it is Adams^ then nccdes muft I lay, giuevnto Adam, that which u Adams, but vmo God that \yhich k Gods. Now I find no ftanipe in an hypo- critCjbuttheftampeof Adam; and though he hathcoucrcd himfelfc with flgge leaues^^c^. God hath found him out;ihcre- fore I dare not in charitie coucr him. Whcrfore I enter a third j.ofredcmp- coufideration/orlouc would couer a multitude of finncs:and twn. ^,^^ jj-jg Lord faying in the Scriptures , beye holy as I am holy. If any thing will feruc the turnc^hcrc is matter to iuftifichim: for who is able with the hypocrite, [o ihanke GoJ,thai hois not as other incn,an extortioner, VKit(/i-,2n adf^/terer; but zfajlef twice a wceke, zgtuer of aimes , cuen the tythe of all he poflcf- feth. Who dare now fpeakeagainfthim? if the Lordhadbin filent,! fhould hauc bin amazed once to hauc opened my mouth in diflike of him : but he is no Saiftt, for all ih'xs gltftc" ri»fr/herv:hc is nocpurged from his finne, ftill is he in thegall efbittert}es,andthe bond of irtiqmtie: and yet the thought of his heart is notforgiuenhim:thcrefore his/>r4;^rofthankfgiuing is an abomination vnro the Lord ; for as yet he hath made no petition for the remilfjon of his finne, as yet he hath not lear- ned the firft fteppc to Chrifiiamtie : therefore now J will fliew what we arc to tbinke of him. He maymakeall the world to admire at h'lin in this ptace, for ftrangc imptidencie ^snd horrible blafphemie againft God: for inthefe two words[//)^ thee]\s ^gradation q{ three ftcppes, cuery one rifing a fteppeabouean other. Firft, to compare In qualuic. God with him in any fimiliiude o^cjualttie is finnefull,becaufc he hath no qualuic that anfwereth any thing in God : but it #/ Hypocrites, ^j j were well, if be would hauc rcftcd in the qualitie : for things Isk^yZXC alfo dijlike: but the originall in this place tcllcih vs Ineffcnce. plainly ,that hcpafifcth all the bounds oi logic all comparifott, and extends it to the very Beeing of God : for lo the words arc JO be expounded out of the Orioinall,/w bceingjto be like: that is,accordingtoourEnglifhphrafc,ake things compared as tike^^ny furcher to argue then their qualitics:but Vfickednes in the bofome offooles is rejiles : for he lilcth one de- gree higher, and brings in an etermtie of beeing altogether in immortality like Godrforihe vcrbe is in the futf4re tenfe, ^nd fignifieth ofl>«"nS' thus much, not oncly in beeingtobe^ but alfo in beeingfhallbe: therefore wicked men promifc vnto themfclues an eternall fellowfhip with God. Let vs therefore confidcr what things are here compared: . ^ , 2. m what quahtie they arc compared. 5, what truths or inucmion is ful falflioods they make. 4. what be the difcourfes of wicked "fcomparifon* mens hearts: for ali thefeare contained in this r-^'^'^^^r of a the bcft. wicked man. For the firft, the things compared, are &w7ry(;*Aff;5»r/asinan«, ° are mt your thoughts ^neither are your waies my waies, faith the Lord- for as the heauern 4re higher then the earth, fo are my waies higher that jour T»aies^4»d my thottghtsahMeyour thoughts, F 4 The a.Hcmake^ AA Gods arraignement The fecondfalfliood thac God is as man.agalnft that place, God no bftcer Godif.not oi manthat hejhouldlie,yieither iVi thefoyineofmun that ihcnhi.nfafc. ^^ fliould be dcceipisd: ihereforemay he wcUexpol^ulate the matter with ihefc hypocrites ('worfe then idolaters, for ihcy rnakc thcnifelues the Idol, therefore deny all gods}as he doth with his people, Ifa. 40. 1 8. Towhome rvillyeltken me^ or what fmilitude will yefttv^vntome? (oxxzihzx fee vp your felues cheeke by joule with me) k»owye nothing? haueye not heardit f hath it not beene toldjou fromthe heginntng? hme ye not vnder- fioodit by the foundation of the earth ? how that I the Lord fit vf oh the circle of the earth ^and the inhabkatits are Oi graJfehoppers:how I fir etch out the heauens as a curtaine^andf^readthem m a tent to divellin ? O hypocritcSjare you better then Princes, and Jud- ges of the world? fee,! pray you, how I bring Pr/^rfj to no- thing, and make the Ifidges of the earth as vanitie ; as though they were not planted ^ as though they were not /flB^v^, as though thcir7?(?c)^^tooke no roote in the earth : for I did but i^low vpon them, and they withered, and the whirlewind hath taken them away ^% flttbble : therefore I counfell you lift vp your eyes on high, and behold who hath created all things, and bringeth out their armies by number, and calleth them all by their names : by thegreatnes of my power andmightiefirength nothifjg fatleth : Why faicft thou thcn('0 wicked man,^and fpcakeft ('O hypocrite j the Lord is as man, and the mightic God of hcaucn , as the filly worme that crawleth vpon the earth? dw^n^'^Tr Thirdly.that their cflateHiall be as vnchangeableas God for cucr." " . hin)felfe, for they fay God lliall be with them for cucr; whcr- forc let them hearc the word ofthe Lord that fay thus in their hearts. Wee haue made a Couenant with death, and with hell are we at agreement^ though afcourge runne ouer, andpajje thorough, it [hall not come at vs \for we haue madefalfloood our refuge , and vnder vanitie arewe hidde: therefore thus faith the Lord,/»^^- ment will/ lay to the rule , 4W right eoufnejfe to the ballance , and the hailejhallfiveep away thy vaine confidence , and the waters fhall euerflow thy fecret place , and your couenant with death fhal be difanulled, and your agreement with hell (hall not ftand, when o/ Hjfoci'ites. 4^ when a fcourgc fliall runncoucrand palTc through, then (hal yebctrodedownc by it: thus will 1 make your bed ftraight, that it cannot ruflficc for your reft in my wrath:3nd your couc- rings fo narrowe, that you cannot wrap your felucs from my rods. Go too then, O hypocrite, thou faidcft, I fliall be a 1.4- - dyforeuerylikctheLordofheAue}i;tvhofedayeshaue}ioende\ lam, roux8.> 4Kdall k»owe the iojfc of children: therefore heare ihou that art giuen to pleafures, & . dvvelicft car^rleflcjthat doeft notfctthy mit»d to rightcoufnes, neither doeft remember the latter end of thy finne , how that •ihcfc two things llial come to the ruddenly,?^ lojfe ofchildrep;, and widowhood-^ they fhall come vpon thee in their perfection: for thou hart trurted in wickedncflc, and haft faid, none feeth mcc: thy wifedomcand thy knowledge hane caufed thee to rch;ll\ therefore (liall cuill come vpon thec,and thou flialt noc knowc the morning thereof; dcrtru6tion fhall fall vpon thee, which thou ihalt not be able to put away : And this fliall bee thccndcof all them thatfalhfic the truth of God. The fourth thing, is the difcottrfe o^ w'xckz^ mea, that rifeth wfckeh ixjen:. out of thefeapparant truths: Firrt, IhnnCjandGodisfilcntj ^^^^°^^^^^ therefore he eithery^r^>?«^, or if he fee, yet hcc regards not myfinnc; or if he regard my finnc, yet his7%vctf makes mcc i>rurt that be confenis with mc;or if he doc not co'nfcnr,yet he will fpare mee for a time:or howfoeuer ,1 will hold mine own ?^' ^'^cetcon- tTij^f/^/y/o^j-, wnatloeucr the Lord iriall doe vnto me, nil. Part. Of God>- ref roof CyAnd order in -finrte, •^4yrooueY^\i\^ word iignifieth fourc things :Firrt, to xrgHe or YCAfon vpon any matter: fecondly , by reafoning to ^rooue tr dfffrooue any caufe : thirdly, by proouing or difproouing , to ahfolfic or coKdemne 3iny pcxCon: fourthly, after condemnation lo fUJiifly Oi' ^xecMt€{Y);\\s fourth fignification is fpecially meant in thispIace;fothchadhis conuidion before,thercforc to**^. prooHe in this place is as much as to plague ; for the reafon fol- lowing makes it plaine. Oh conjider thUy leafl Itenreyou in fee- ces: {hewing plainly what his rcproofc was,tioihiog but vcn* gcancc. O 1 Set'] / . , a6 ' 6odj arraignemenf . 5'y- taf index fui or oi;licjtii', but what need wc the teftimonic of the Piiilofophcr, feeing that we hauc the Apoftle P^ui, Rom. 7. 7. Ik^ewe Motjiane hut by the lavpe^attdwithoHt the Uvf finne is dead: now the rule is alvvaies before the breach of the rule , &thcr- fore muft needs determine of eueric fault. Secondly , finne is fet in order, when it is brought vnto manby making him fccic what his finnewasby thcpuniOinientofir. Order] Includcth three things, firft confiifion : Cccondly^ ro'if„fi3n,cii. comely diihop.tion: thirdlv.plaine retielation ; as in the creation ohne world, Gods order IS fet forth vntovsm incconfulion of the/>'/»7^/-/(rr,wherein all things were buried, as in a dark dungeon. Seccndly,how the Lord proceeded to bring out ofthisjthcheaucnsinthcirranke, with all the boft thereof, the firmament in his place, the water and all therein in bis place, the earth and all thereupon in their placerand thus was rhc worke of the Lord comely and full of beautie. Thirdly, the Lord brought foorth a light , to fcparate from the d^rfce- nes iOa:iun, if Uypocrita, *" 47 '. nts, and fo was'therc aplaine rcuelation ofhisMorkcs : fo in this place, here is finne, a greater confufion in mQn,then cucr \vas in that firft chaos. Secondly, as ihc Lord brought all \ things out ofthat into tlicir place; fo will he bring all tlic fin$..>^ ;• ofmanvnto a comely order: foihac plainly in the third place ""'■ - euerv man fliall fee what he hath done to the difhonour olhis creator. This order is threefold , according to a threefold > booke; the firft is the booke ofdecrces; the fccond is the book ? Bnok«, of Gods Urv^ the third the books o^cof7fcief7ce:zn(\ thefe three Law.conrci.* bookcs doc moftplainely order finne. The firft booke being «"«. fccretjOrdcrcth finne fecretly, yet mod iuftly, becaufe moi\ wifely: for ifthc wifedoine of God fliould not be feene in fin, then fhould not God hauc his glorie,out of finne; therfore to anfwerall obie(5^ions thatmay arifeoutofthisordringoffin, tc the prouing of the truth of this point ; I will in a few wards take in hand the clearing of thcfe two things; firft the rcmoo- uall ofthat which may obfcure th« truth:fecondly,Iwill bring rcafons for the confirming of this difficultic. The firft obie6tion may be out of the words of the Pfalmc> o^'«ft'»«» Infill fet them in order before thee: therefore the order that is ta- ken for finne, is after that finne is committed. For firftGod {a.\t\ijThefe things httfi thou done: 2. thefe things w7//<>r^fr.- ^. before thee : ail which plaincly proatie,that this order follow- eth finne. ) To which I anfwcr,rhat in this place we are to vnderftand, Anr^cr. that the third bookc, which is the booke of the confcience, is here to bevnderftood; not excluding the former as though they were not,but oncly (hfwing thar the bookes of confci- ence for the condemnation of a wicked man are fufficient, andth€ onelycaufeof'the execution of Cods plagues vpon him: as appeareth plainly ,Reuel. 20.1 2. ^vdthe booker were 0^ pened,and another booke was opened, which is the booke of life: atid the dead were iudged of thofe things which were written in the bookes according to their works. Here is mention of tw^o bookes, the booke of Gods decree, and the bookc of the Confcience; whvtheLora called bookes, becaufe of the manifold bills and inditments that "oX" f con. arc written in the leauesoi the confcience, which arc fuffici- fcience bookc?, G z cnt a8 Gods arrai^nenfent Cnt fortbeiudgcment of the wicked: thcwfore as ofienas vce hearc of Gods executions in punifbing, wc heart nothing of the bookc of hi&decrcejbecaitlc to what purpofe fhould God bring in his decree to convince a wicked man, vvhen his con- fcicncc giucth in euidence fufficient againft him : it niight ra- ther caufe cauill, then true conui ftion. But in the execution of his mcrcic, we heareof the booke of life, becaufc therein li- cth a principall caul'c of our faluation. Therefore I take it in this place, that the Lord fpeaking of bookes and of a bookc, nruchoniyro vv'ould haucvstakc notice that for iudgcmcnt we ncedc to fvn'.-!^nhn<)^ looke nofurtherthcn the bookes of confcicnce: therefore I bigaci caiite, & ^akc it that thc SciTpturc ncucrfpcakcthofabooke of death. ciuu,no in.]uu Againc, whcH WC looke vpon our laluaiion', we mult eye thc -■=• bookc of hfc, that fo wc may afcribe all the pra-ife of cur fal- uation vntckthc Lord. So in this place thc Lord is about his^ ,, ,. ,. ^.^ execution vpon thc \vi£ked , therefore he pulls not out the Godinhunfclt , , r , ■ f i i i ■ * /- • / -vorkcs out of ifooke Of hps decree y but appeales vnto intn owue coMjcteuces: lo j!i ri ne w :hc jj^^j order which was before//-?*? Lor^from all eternity ,is now cimc. "^ hefore the eyes of the hypocrite. For the Lord faies not, hfore me^huiheforethee: for the Lord ncucr beginshis work in him- felfe, therefore in himfelfc he did this from all eternitic ; but now he willmanifcft his ordering of fihne, which he alwaies doth by the booke of his law : but becaufe this was caft at his backe,and fet at his heelcs , which ought to hauelienathis heart, the Lord willopen thc third booke, which fliallprickc bini to the quickc,and makie him moft fearcfully to looke a- bout him. oVieft J. '^^^ fecond obieflion is drawne from his attributes ^ fomc Atnib^ccs fji«. of them not following the nature of the croature; visomKtpo- Bie,c«nduional fg„ciejforverygood»es,in%menftiey€ter»it'te.,zn^thc Ijkerbut o- thcrs bauc no workc in the creature, vntill the creature hauc h\d his "worke ; as no»»^m«?can bcwrought vpon the crea- ture,yntill his miferie be prcfuppofed ; and no itifiice executed vpon the crcatiire,vntlll he hauc b'm /t»*refftll. For mercie can- not be where there is no miferie ; neither iuftice where there i?,no finne: for thit ittsdomintfy is an abufe of Gods wifdome, fpr there i$;ioji^lc for it: andfor the Lord to doe any thing in punifli- of Hypocrites. 47 puniQiing as dotninM^ and not as index, is to make hitn vniuft. Indcede by the law orcrcation,as he made man of nothing,fo may he annihilate him, and bring him againc to noching ; but to let himliuc, andpunidvhimftanding in his innoccncic^ is to doe againfl the law of his iuftice. Thcan/vvcrto this point,is this in.bricfc: The diftin£lion n soi. not good; fox Gods attributes in hiiufclfe are equally rt^yo/»r.As for cxamplcjbciiJg fro God is the fubiea ofallGods^•fw^/e, is before all thefc particular fubiedls, and the foundation of all the reft ; and in them the thing con- {idered as common to them all :but the manner of confidering it, is proper and fpcciall tocuery one. So man is the thing considered in Gods decree, therefore the moft generall , go- ing before all particular confiderations oi creation, failure' demotion, faluation, damrjatiofi : for all the fear c but particular confiderations of man, therefore keepe their order appointed of the Lord for the obtaining of his owne ende , which is the glorifying of bimfelfe in his luftice and Mercie : therefore as man is theSubic61: of Gods decree, fo creation^ the fall, re- demption, faluation, and damnation , arc but the meanesfcr the accomplifhment of his will. Againc, euery oneof thcfe particular anions, haue their fpcciall ends, not oppofing, but concurring to the generall ende of the whole fubiedl: ; fo that the ende of creation is happincs with the Creator, and no mi- ferie at all; but thtsis the fpcciall end, and therefore no oppo- fitc of the generall. Againe, the fpcciall ende of mans fall, is miferic of bodie and foule in the fiift and fecond death;yet no oppoftte of glorifying God in the demonf^ration of his mer- cie, Thirdly,thefpeciallendofm3nsRedemption,isfaluati- on to all that are in Chrift , and damnation to all that are out ofChrift: therefore all thefe ends beeing fpeciall,mufl needes aymeat the generall: for fo goes the Rule of all true reafon, x\\3tfuhrdi»ata no» oppoKU»rur : 2 . ihai fiMes wtermedij futit pro fuSordmatiotte fiMium ad v/timamfifiem. And th\s(Jnti\\(u(^cc for the oppojfition : now 1 come to the confirmation, prfoi1ing7he The firft Argument: That which hath any e^tde, is decreed; fidi dr wn '"*' ^"' ^""^ ^^^^ ^" ^"^^ ' ^^^'^^^"*^'"<^ '5 decreed. The firfl propo- ;f"oin ends. fiuwi is prooucd froHi the true diftindlion of ends,laid downc by ef Hypocrites, ^l by tVic philofophcrinthc firfl: bookcofhisEtHicks,anclthc fir.ft Chapter; where the Philofopher difpucesmoft excellent* ly for the frhrdifiatfo^: of arts j^nd fo confequently of bccings, by an argumenc tlrawne from the diftinf^ion of ends ; to wit, that all ends arc cither the !aft endc,or ends tending vnto the - hft: novA; the laft end, ^\ue$good>iesand amah/ine to all other cnd>, and doth virtually concaine them all in himlelfc,thcrrore mu(^ they needcs be appointed for him. This ground is a mort euidentproofe that finnc is decreed: for the end of finncnnift either be the /.r/?r«^(f,or tending to thelaflcndc mow it can- not be th e Jail end, for that alone \s chalenged o^ i\\c firjl being: therefore an end tending vnto this laft end. And who dare de- me,biit that all endes vnto the laft ende arc decreed : for they raakefbrthe manifeftation ofhisglorie. But it willbeobie- obica. sinneis 6iQdy/tf3f7e is enill, and therefore hath no ende: ^ ox finis anci bo- ^.^^^ i,'^^^ no "^' Kum conHertuntHY. Vnto this I anfwer ,_ that finnc is not in it endcteeing feife, but by accident good, and fcruing for Gods glorie : but nesIrcThc the Lord which can bring light ort of dark»es ,goodom ofeuill^ fame. is able todifpofeof the cuill of finnc by accident , and of the goodneflc f' which ishisowne worke jby it felfe,to make for his glorie. True it is, that God in his workc goes no further then the good of the cuill, and that he decrees the other, is faidvery improperly; foreuill in his ^^y?r4^;7ojf can tell me that the breaking of PrifcUni head, muft be healed by Prifcian himfelfe ; the wri- ting or fpeaking of falfc latihe either againft the firftorfe- cond parr o( Grammar, muft be ordered by the rule of Grara- «iar it felfmow the rule was before the falfe latin,therforc dc- i^ ftdl^*^'*'* termincs what falfe latine was , long before thefchoole boy pradifed it. So the Law of God tells me what finne is when I hauc committed it , but it determined what finne was, and to what cndjlong before either I,or my father ^dam committed itrthcrfore the determination was not to follow after.though indeedc the co«»/^/<7;; followed after the commiffion, Therforc orthodoxaUii the diftindtion of Gods decree, and the execmion of his decree: of Gods determination ^zt^d the accompliflimenc • thereof: of Gods defimt-itte fentence, and the manifcftation of it: of his reprobatton of a man, and the conttiBion ofa finner : all the former I may tcarmc ihe premijfes^nd the lactcr Gods con^ « A . Codf arraigftcment . '^/«/«7«mtliepremiffcs. Againe,, there is thefirft proportion, v.'hich is Gods trutii and fole wirjocije; the recond(^v\hich v\e call the minor) is the fpeciall application of it vnto man in his good time. Gen. 1 5. ll'rael mult fcrue 400. yeares ; but Exod,, X a. 400 are compleat; thetefoie muft Ifrael out of Egypt that very felfc fame day. There is a day in which God will iudgc the world; Atheifisxw^y dcnie it, 2.Per.g. but when the de- cree fliall be affumed , now is the d.iy,l dare boldly conclude, thacihofe pcvfonsfhall perifn.So hi like manner all nien are decreed of the Lord to manifcft his iuflice and mcrcie, in all that either God himfelfe doth, or nian csi3 doe : but I oni on» ofthcic all, and therefore niuOImanifert eitherbis iufticeor mercic : if thar,thcn cither ImuO be laued,or dnmned : but a- lasjthat isaharfliconclufion both in regard of God, and in regard of my felfcrwcll confiderjthat it is one thing to deter- mine of thy finn.c, and another thing to punifh thee : affurc thy fclfe that this is good reafbn, that eucry law of God niuft determine before thou doe any thing, els were the rule no wilclome ofGod; but alfo take this with thee, that thou Hialt neucr take any hurt by the law,vntill thou thy felfe haue done fomc hurt vnto it : the Law rvilhiotjlwg, vntill thou haue fluy^g thy felfe, and then take heedf of foifon vntodeath. And therefore feeing Gods wifdome runnes along in thisordcr to determine all matters, not cafuaJly, but certenly, long before they come. to paffc ; we fliould yeild it, and not denie it , becaufe of the^ execution which followes after, which hath other iuflcaufes then Gods decree , but none to exclude ir. A4-g«m. J. God in Alpha and Omega^ the frfl atid the Ufi^ the hegin»i»g 4ndthe cnde^ therefore nothing before him , neither any thing after him: therfore he clofeth all things in thcfc two tcarmcs: therefore enery thingmuft hau« fomeching to doe with this fir/loiUQ lafi, as from him, and to him : therefore mufl rhey be dccrccdjcls fliould they not be from him, and to him. Hence finne comming within thelimitsof this r/Vc/.?, that inclofcth all things, mulinccdcs fom<: way come from God, and be for God, and therefore decreed. Ho\i4 finnemaybc fromGod, -and CO God,is hard to cxplaine; yet ia w^pooreiffd^emcfjtyVn- der of ITypocriM, 5y dcr the corrc6^ion of o^y betters , I ludgc tliis tlie moft true and fafcft.thac the good the Lord willhauc out of cuil,isfrom t3od,and to God ; all the reft that remaines, is nothing at all for Gods purpofe,and therefore he hath no hand in it; he v\ill haue the^o/ii by hi§ owne fining , butthe droffehc will leauc to thefirftinuentorsjthat digged vnto rhemfclucs fiichkinde of pits, that would hold no water for the Lord of hofts , but fuch as he drew out by his jirerogatitte royally ouer all his crea- tures and their ad^ions. Therefore thus islinne decreed, and the Lord had his hand in it. For the other confideration of JtKne oijiifiey it Is a by-rcfpc6i in it fclfe , nothing tending to Oods purpofe; but onely as the Lord drew his ovvne goodnes out of him. And this makes vs fpcake fo of finne,that he is de- creed, meaning the goodneffe out of finnc, which the Lord- iiath appomted for hiiDfclfe, //. PartintheordertMgofjtntie^concermKghis entrance and^rogrejfe. This point would a little more be infiftcd vpon , for the flanders that Bellarmwe hath laid vpon Calvin, Luther , Mar^ /r^jand fundrie other of the greateftDiuines of the Reformed Churchcs,niaking them to defend,That God by reafon of his decrecjis made the caufc of finnc. Of thislfirinefuU, wicked, and lying report, we arcfure Gpd is not the author, but the deuill. For the clearing of this point, two things offer thcm- felues to ourconlideration : the Br&^gKtrawe of finne ; and le- Entj-a^g^ p,^^ condly his progrefe. Foghis firft entrance, finne had two cau- grertt, cauies' f finnc fes ; one hUmeable, the other holy and gooA. The blameablc ° caufe,is Qkhcr princtpall, or infirumentall : principall the deftill pTii.inftrume'B- 2ndma», The deuills hce'mg Apofiates 2ind rebclls, through "l^>wcMcnt*8* thc'iv pride againft God , and malice againft man, became fyarf and Mftrtherers of man, by bringing him into his fail : man by his free receiuing of the tentation , and hcarkning thereunto, contrary to the commandement of God,when he might hauc rcfifted the fame. The inftrumcntall caufes, were the ferptHt, and the womaft.- Ha the r6 Coets arraigtterneftt ihc fcrpcfit abulcd by the deoill , was vfcd as an inftrumcnt of (educing Evah^ the woman decciued by the deuillandthe Icrpcnt^becaiTic aninftrumentto dccciue man. The vnbUmeablc caufe was God and his tuvfCy for as h js law did it , fo he himfelfc didicrand if there had been no law, there bad been notranfgrefiion.'yet the law of it fclfe^fauourcd no- thing but life vnto life y which thorough mans default , became ihz fatioHr of death vnto death . But how could this bee , feeing- mans will was created good? I anfwcr ; Firft, it was created- KngtlJodf^ mutably good: fecondly, though there was no iinpeifei^ion could pladucc farkindofbceing ,yctljisbeei-ngwas defeBiffe znd imperfeB; ' in regard of abfolute becing;thereforc man compared to God- was dcfef^iuc, and imperfedt, and lb might come fhort of his created petfcdion , and fall away from that wherein he was created : Hence man might fall , but how fhould thispowcr come into a61? hercdiuincsIaydowneay«^y?r4^/fl» of grace, which they affrrme to bee double : firft ol'that without which man could not but fall, and without which he could not con- tinue in his iyjtegritiei if God haddenicdman this grace, it could not bee imagined but that God fliould hauebcenetha Seiitmitttturx. author of finne: this v^ftsdebitum ttatur* , due to his nature, gc this God gauc him, and would bauc continued, with thcfup- ^lyo^aUual grace lo haue lined for eucr,if he had once pleafed^ God, A fecond fiibftra6tion,or rather wi^thholding of gracCj wasihat without which God fawhee would not continue, .Aur.pojJtC'vet. though hthindutie heought^ and in rejfeBofahilhi&y hemight if v'fdpMj.'"'^ /?/ vpoHld'y God gaue him not a vfouldio his might , yet a might ifheVifHld: neither was God bound vnto this by law of crea- tionifor it was exp€dient,giuing him frecdome of will to trie him how he would exercife it,yet moU certain hec would a- bufc ir: no man denies, but that God might haue giuen grace to Adam, in fuch degree, meafure,and kind , as might haue prcferucd hinj from alfpoffibiliil J of falling, and haue holdcn bim infcparably to himfelfc for cuer: which while he denied, he gaue way vnto the fall of man. Thus then we concciuc of the entrance of finne, Firft,God ^lurpofed c^xnally to make man a rationall and intelUBtuill creature. of Hj/j>ocrites, 57 creature, indued wich knowledge of all thi.ngs,and/rfc«/f/> and. vnderfianding. power to m^ke choice of what he would. Secondly, rnaiT couldnot be thus ma<:le,and be iiaiurally free,from pofTibiliiic Elcftion. and danger of making an cuill choice y difpofing bimfelfc a- mifle, and offendtng againft the lawes of his righteous Crea- tor. Thirdly , God wanted not ^rations m^anes whereby to- Mcanej, bold hinvinfeparably to hijnfclfe,and to prefcrue himinfallib- ly from-faliiHig away, though he were not, nor could be, natu- rally free ifompoliibilitie of falling. Fourthly, God knew FaJ''«o"»n8cnt man bccing fo Ieft,wou^ld finnefuliy depart from him, not nc* cc(farily,bHt contingently ,yct moft certenly, not by any con- ftraiatjbut by bis owne created free will. Fiftly,God faw this tobc ihchzik ioi \.\\cmiHiifefiatkMoi \\\%gloriey and of that good, which oiherwife the world could ncuer hauc knowne, Sixtly, God feeing man this way to deter7nine\\\s\\\\\ yVn^^Q Mans-'actermi- ihe determination thereof, a iuft way for his owne glorie. "*"**«• Qod decreed mans fal),.and he alfo decreed that he hi^mfclfe would not be the caufc, but that man himfclfe fhould oncly caufe bis own ruine.Thus then God did abfolutely decree,buE not abfolutely determine mans wil,for that was left vntoman himlelfe; yet the determination of that determination was abfolute,and that without impulfion.or coacftion of uians l?";l™',r"'"" Will: lordetermmaiion IS alwatesot thmgsvnto their eadsj therefore is called abfolute in regard of the end : but coac^ion is onely of an eflficient, which is not neceflarie for an abfolute cnde. All Gods ends arc abfolute and neceflarie, yet the memety that God vfcth are of all kinds , eotJtwgent^ rjecejfarie, dependent y independent. Suppofe God had decreed to haue giuen man aUfMllgrace^^s alreadie the ange/r hatie it in heamny bad it therefore been neceflarie, that man could not haue fal- len ? or that God fhould haue conflraincdhis wil to hauc im- braced this grace? no aflurcdly ; therefore on the contraile God decreed not to giue man this afhiall grace of ftanding,is therefore his auerfion neceflarie and conftrained? no, but God by this mcanes gaue way vnto the finne ofauer^on, and pcrmifli'iely^yet willingly did fuffer it for to entcr,(for othcr- wiie itcould no: haue cmxcd^and by a;>«yrr/^rtdc?(fu {qj.q i]q.\^ t-jot alwaicsjieccffarily attend to the rule, itfhouM ca:t;.ti)ec^.a.h confornic it fclfe vnto: and thus of the firft finne, vvc can find no caufe in God, bccaufe hee is no waves defedliue. The fe- cond finne iscommiffion, which xszfoftitieaEt^ and therefore hath a pofitiue caufe : now God that ncuer ceafeth to doe his worke ofmoouing, bucalwaics carrieth forward all things withreftleflenjotions , cannot but caufe the veric fubl^ancc of a finne ofcommiffion: neither here am I of the opinion of Kn-oiir of the ^]^^ 5ci?><><7/-W(f», that defend the very dcformitieof this finne, tobenothmgbut theactand very lubltanceot it: for an act is a gcneralltearme, and hath fpeciall limitations added vnto it; therefore it is faid to be well done, when it keeps his rule ; euill, when it mifieth his rule : now the Lord in no action go- «th againft the rule of his wifdome, therefore he can work no deformed a6l, only man tbatis defcctiue may goe againft the rule, and fo caufeth the dcformitic, A cunning art tjipervrnVcs ^clocke-, but he fuffershis apprentice to helpe to ioyne it toge- ther, the deformitic ©f the motion is none of the artificers, but onely from the vnskilfulU/)/jr^«//c-«//; that the wall brcak- cthlitj that is-no fault of the waH$ , but rathej; the comcndati- on on of ft, wofking according to liis owne nature; but the fault is in thcparcie that daflied it againft the wall: ib manbc- ing daflicd by thedeuill,and himfclfejand the fcrpent,and the wo:nan vpon the law oFGod, (too hard to bee ouerwrartlcd of man ) vvas broken iiipciccs : yet the lawc was without all fault; oncly the fault was in the deuillj Adam , and the womm : the law theref-)re amofliuft , and holy canfeof^mans fall; as the law caufed mans finnc, (o T dare boldly fay 'that God cau- itdit, yet moft holily and iullly. Hence it followeth moft ploiiiely^thac God vvas nohsixc permitrif7£ eaufe^or ^ for\zk\i^^ ca-ui'e ; but a working caufc, eucn in the fall of man : now as God did it^fohc was able to doe it, and fo to. decree it to his owiK glorie, according as it feemcdbeft vntohis own wif- domc; and fo might it be willed as abrolutcly good and iuth nnd therefore no imne.God made them the beginners of their Gvvnescltions, beeing indued with free will ; by well tloing they (night dcfcrucboth praifeandprizjC ; and by ill doing might defcrue both difpraife zvtApunijhment. But you will ob- ieiSV, then God might both wiUit,and not will ir. Very true, as God willcdit, it had rcfpe£lof good ,and was iuft, and therefore to be willed; but as they willed it , it was euill , and fo God hated ir, and his law forbad it. The fonnc may defirc the death of his father . and fo may God too ; but in fo doing the fonne finncs againft God, yet God is free from (inne : the ludge defircs that a malefadi-or fhould die, fo doth the hang- m in, yet may be the hang man is guilty of murther,whcn the Judge is a true executioner of iuftice, Obferuc then for the entrance of finnethcfep^/^/d end that bath happened ,but he knows not how he came to that end: therefore finne being bsfidc Gods fcope is accidental, and neuer intended ofGod.-yctGod cannot be ignorant of ir, in fo much as his eyes did fee the aberration, & how it was the dirc^ way to fruftratc man of bis good endc with himfclfe, aPofitioK, Secondly , finne is againft Gods law » ihcrefoTC in reafon finnc were no finnc except there were a law : there could be no hli»d»ejje, except there were an eye:x\\\'i makes vostyarUtie^ henceff«/wV;i?,bet>vjxt the law and finnc ; and from cnmitie contention, therefore the law muft plead for it felfc', andbe caraeft in his own dcirnce, fo will finne on the contrarie part: Gen.^.Sinncpleads, Hath Godpiidyefnailnot eateof e- ucrietree} no it is not fo, the lavve isyour hinderance ; God knovvcs when ye fhalleatc, that yee (hall bcc like God him- fclfc. Hence rifcth an irritation orprouocationof the lawe, when man expounds him, as a hidlexo his Hbcrtie, thcrefoTC hcc 9f Hjficrites, Ci he labours to pull his w/^d here the law \Vovks by his owne force: for as often as we concciue the lawc to be our eneniie, it will wraftic with vs, and before we are aware the law glues vs the fall; and this is callcd/^/jr/V^ afuwftGod^ when n>en will be more wife and drong then Goii ; therefore lob 9.4, he if wip in heart, andmightie ittfireMgth:who haih 5eeft fierce againjl him , iwd h^th proffered? and in this regard no ftraiige accident befell the dcuils and men , when they would become difputcrs with the law of their makcr.The Smit'hxh^t hath his hammer often beating againft the inward parts of his handsiha^h them hardened cucn by x\\2it liwitvitAioppcJit ion : (ct the heart of man often beating c*gainft the hammer of Gods law, is hardened and made {enfcleflfejVatili God mollifieit by his fauing grace. Thirdly,in oppofices.when the one is heeing, and the other j. poCuor, tio beeing , that which is being is alwaics to be coricciued for the knowledge of the other: I could not tell what darknes were but for the Hght ; fo finne being apriuation,can no ethcrwifebeknownebut byhiscontrary.and thatis the law^; except it had bin for the law, there would hauc bin ho know- Icdgcof finnc:againe,^(?f/>^ is before «(?f^^««r^; therfore the law being before (inne, deteminsoffinne long before he be, in his nature, in his vfe,or in his end: and why {hould we de- nicvrntoGod the determination of finne, long before he had any exiftencc? God muft needs know mans fall long befdie ic was, and determine ofit. Fourthly, where there is contrarietie , there is aUioft and j^^^^.^ fajfion, therefore betwixt the law and linne,muft there needs *" ** "'""' bea£tion and pafTion, the weaker muft alwaies fuffer : and good rcafon that finne fhould fuffer of the law,yea and often- times punifh it felfc with ic felfe : but this is not forthe/ry? entrance of finne/or man was holy vntill his firft finne, which could not puni{^ a former finne : yet for a6lion and palHonjic istrue in thefirft finne, for in that finne man did fight againft God : hence no marudl if the lawe, ftrokchim out at thefirft btunl. A man that will fight with iht fioue i»4ll, may hauc his I I fingers 6 1 Codmrrai^emcnt. iingcrs eafily ftrickcnoutoFioynt :& rpmait bating compaf- fed about with Gods law, as a wall oWefencc.might moft ca- fily breakc himfclfc in pekcs , when hcc laboured either to leape againft it, or elfc skippc ouer it.. f Po&iQB, Fiftiyjinoppofices, the ttronger cannot he rcnftcd,and the lawc of God beeing the ftrongcr,wil hauc hi« worke, neither can it any wayes be reli&ed ofnacn : Eom. 9. i 2. what and if God would tofhcwhis wr/j^A, &tom3kehis^«'»'ff>-knownc fuffcr with long p^tisMce the vejTels ofvv/aih prepared to e- ftrudion? who hath F^fiflcd his will? Now ifthecjuedion be, whether the law was determined to refifl man before he fcl, it is eafily anfwcrcd : The lawc was not to prepare for man, when man tookc the battel in hand: he is an vnprouidcnt Ge- »^r^// that hath all to do, when bis f;7«*<«»f^/f, and mankind n>eant to wage war re with him and his lawe, he had Y>x^\*2irGdyronSy^ndi hairoi»es,fav^.es zndpyhts xo bring all his enemies vndcr them,and after to imprifon them in hell for c- uer. Yet wha: and if he would declare the riches of his glory Rora.p.13, vpon the vclTcIs of mercy, which he hath prepared vnio glo^ ric, long before they need any redemption? And this is a fife way for the entrance of finnc,euen.thc manifeftaiion of his power. «. PoCtion, Sixtly, oppofitcs beeing laid tog€ther,makc things more clearcandeuident;.andoncoppofitc ftirresvp another, and they ncuer ceafc quarrelling, vntill one hauc gotten thevi- £toric, and (b leads his enemie in finguiar triumph. Pharaoh ^irs vp God,and God fiirrcs vp Pharaeh]now if the queftion be, whether had the firft purpofe to the battell ; the Scripture ?..?cx^a7. ^^y^s it for God, yea and to Pharaoh too^ that God may giue hi'ra the challenge ; and why (hould the warrcbe continued (6 long, blit euen for this. fame purpofe , that God might /heWc his power in Pharaoh, afid that his name might be declared tho- rough alhhe earth: neither is God in any fault, for he intended that Pharaoh alone fhould fight for the kingdbm of darknes ; but God wouldfight for the deanc comraric, for his owne name: .seb name : an J v\liat Is liis name ? iurcly his glorlcus aitrll)urc$« Exod.54.<5.7.and what are his atiributcsf all his vert uesrtHcr* fore God oppofcd Pharaoh for vcrtue; and the maDifcftaiion t>fbisvertucswas hisgloric: hue Pharaoh oppofcd God for vice, and therefore forhisniameand confufion. Contraries iirporc:thcrefore,0 man, who arc thou which pleadeft a-Rom.f.; gainft God? will thou needs make the oppofition worle? eonfider that thou art the thmg formed^and therefore fay not e thus ? tUou art the clay in the potters hand, the lumpc is one, therefore be commt to feruethy maker as a veiTell of honour or dilho* Dour. Seuenthly contraries, though they can neticr agree to they^p<,jj„,p^ fame thing,according to the fame part,or in the fame refpe^, or in one and the fclfe fame time ; yet they muft both of them be about the fame thing , or els the oppoiition ceafeth. If I 630uld fay, a man is blind and not blind , it were no contradi. ■ ^ion,if Ivnderftand his blindnefleof two diucrs fubieiame,x>r gui/t, or punijhmefrt :hhmc is the next efFc£l ofthe fault committed; guiltisthetyingof vsto vndergoe punifiimcat ; pnniflimcn; is the iuft anger of God vpon Adam and all his pofteritic. The fubie6t of this punishment, is the dcuill,his inftrir- mcnt$,and manito paflc by the two former,and come to man. His puniflimctit is cithcr/«w ot death : finnc^riginall and a- l » aualil 6^ Cffds Arraignemeitt ^uall ; original!, tbc cxorbitation of the whole man,both in- ward and outward; inward in himfelfc^ outward in the go- uernmcnt of the creatures :. afluail , thc/^rm^ of man vpon outward obie6ts,by reafon of naturall, ororigmall exorbita- tion ; euery thing he meetes withall either in thought, word, or deede, iseitherafinne ofcomnuffion,or omilTion: death is the dcpriuation and loflc of life ,and thereby fubiedion vnto tniferic. The progrcffe bceing clcare,let vs fee how God workcs in it. For the blame, God is altogether to be freed ; for the guilt, that likewifc is a thing that nothing concerncs God ; let man Paniiiimcnt. looke to both thefe.But the third,which is puni{hment,bce- ing an a(5l of his iuftice,and rcfpcdting his holy law, is a thing that onely he acknowjedgcth. For death, we neede make na, quefiion, but the whole controuerfie is about fmne as apu- Mattcr.contr - nifl^incnt. In thc puniillmentjWe may notc three things : the riccic,con(c- matter ^ with which a man is punifhed; the cmtrariettehz- tiucncc. tweeoe the partic and the puniHiment ; and the order of con- [equeme ^ that where fuch an offence went before,fuch an e- uill fhali follow, to make the partie offending fecle the fmarc of it. In thofe punifliments which be punifhments onely ,and not finncSjGod is the author of all thefe things,implic,d in the nature of punifbmcnt : in thofc which bcpuniflimcnts and finnes,God is the author onely of the order of confequence, and the contrarietie betwecne them,and thepariie punifbed: not of the matter, wherewith they arc affliftcd and puniflied. As for example ;^^r/W^ is punifhed by y^is;and the order of con- fequence, that where pride went before, enuie muft follow. The reafon that iuftifics this, is fetched from the rule of rea- fon: all contrarietie is a wifdomc of God, for it is a logicall ar- gument : and therefore if Logicke be Gods v\ ifdome,thcn c- ucry rule in Logicke. The other is iuftified by method., which can not be without him that is the God of all order: the order of finnc is, that origivall fliould follow the fij ft AUuall iihne, and then all aduall Hnne, originall: this order is a wifdome o Gpd of Hypocrites, ^$ God: for finncinhisownc nature ismcercconrufion,andhis order niuft needs be Gods: and fo Godprofeficthihatbewill doc mih'is pUcCffct mens finnes i» order. Furthermore, God doth notonely punilhone finnewitB ■anotherjwherc there is I'uch a dcpcndance of one vpon i!ic o- thcr,that where one goeth before, the other muft follow; but oftentimes, when there is no fijch ncceflarie depcndance,yet he withdraweth his grace, and for the piiniflimcnt of one finne,lctteth men runne into another. In this fcnie, there arc three things attributed to God, in the punidimcnt of wicked •nd godlcfle men. i. the blinding of their vnderflanding. t 2. the hardening of their hearts, g. the giuingof them vp vnto a reprobate fen fe :Efa,6.io. M^ikfithe heart ofthii^eofle fM,theiredres heauU^andlhit their eyes, &c. ' C Thefe things God is faid to doe three waics. i. in denying . grace, which fhould lighten the vnderftanding, and fofren and mollific the hearts of men. 2. permitting Sathan to workc vpon them, and no w^oy either flrengthening them againft him, or weakniug his force. 3. occafionally and by accident,, when God doth that which is good, which yet he knowcth through the euill difpoiition that is in men, will increafe their wickednes,3nd make it greater then it was before. Tothis.a- Effldenter %t ff. aree other Diuines.that fay God works in thcprocrcfle oifi'l^'»x^^!