Gods Arraignment of Hypocrites, Religious tract 1 · Chapter 4
CHAP. IIII. Of the ſimple inuention.
Firſt, of Gods knowledge.
NOW I come to the ſimple inuention, and conſider eueryevery reaſon by himſelfe: the ſentence hath two parts, Gods truth, Gods holineſſe. Gods truth in theſe words (theſe things haſt thou done,) wherein we hauehave knowledge without all error: ſecondly, integritie without all partialitie: thirdly, equity without all contradiction.
Obſer. 1. Gods knowledge is a moſt exact and particular knowledge of all things: theſe things are knowne vntounto the Lord, to wit, the verie conſent vntounto adultery and theeuery, the very running of the heart, though the world could neuer cō demne them of any ſuch crimes: this knowledge therefore is moſt particular of ſinnes, perſons, things, cauſes, ends, effects, and all circumſtances that accompany them.
Reaſ. 1. Becauſe all things are in God long before they exiſt in the world. Hence is God called the moſt perfect idaea of all things: a skilfull workeman hath the plot of his building in his head, long before he begin his worke out of himſelfe: Pſal. 139.2. thou vnderſtandeſt my thought afarre off: and v. 16. thine eies did ſee me when I was without forme: for in thy booke were all things written, which in continuance were faſhioned, when there was none of them before.
2. Reaſon. As all things were in God, From creation.ſo all things were from God; and that which was from him, muſt needes be knowne of him. Pſal. 94.9. He that planted the eare, ſhall he not heare? he that formed the eye, ſhall he not ſee? Pſal. 139.13. Thou haſt couered me in my mothers wombe, therefore thou haſt poſſeſſed my reynes. v. 15. My bones are not hid from thee, though I was made in a ſecret place, and faſhioned beneath in the earth. And it is a moſt cleare knowledge: for Heb. 4.13. Neither is there any creature which is not manifeſt in his ſight: but all things are naked and open vntounto his eyes, with whome wee hauehave to doe. The word in the originall is taken from a beaſt, that hath the skinne fleaed off his necke, ſo that all the nerues and arteries that runne that way may plainly be ſeene: or els from a man caſt on his backe with his face toward heauen, which may be ſeene of all. Neither is this a bare knowledge, but with care and counſell: Eph. 1.11. Which worketh all things after the counſell of his will: and moſt particular, Matth. 10.39. A sparrow falls not to the ground without Gods will: yea, and all the haires of your head are numbred: and moſt certen, Numb. 23.19. God is not as man, that he ſhould lie: neither ſhall it be reſiſted: Exod. 4.11. he will giuegive a mouth to man, make the dumme speake it, and the deafe heare it, before it ſhall be ſilenced by man: the very ſtones ſhall ſpeake out of the wall, and the timber, before man ſhall burie Gods truth, or obſcure that which he would hauehave reuealed.
3. Reaſon. As all in God, and from God; From pro… dence.ſo for his prouidence and preſeruation of them, they liue, mooue, and hauehave their beeing continued from him, Act. 17.25. And therfore ſeeing the Lord hath gone with vsus all our daies, he muſt needes be priuie to all our doings. There is not a motion in the heart, a ſtirring of the hand, a turning vp of the eye, or a foote of ground troden, but the Lord knoweth it, becauſe he was in that motion. Againe, for our liuing, whether generall or ſpeciall, the Lord taketh notice of it; generall, with what conſcience, good or euill; with what faith or infidelitie, whether we hauehave had our conuerſation in heauen, or vponupon earth: particular, firſt to himſelfe, what pietie in his worſhip, thankfulnes for his bleſſings, praier in our needes, prouidence in the vſe of meanes, and without meanes. Secondly towards man: firſt, all in generall; what charitie, iuſtice, peace, louelove: in ſpeciall, towards ſuperiours, what reuerence, equalls humilitie, inferiours kindnes: laſtly, to thy ſelfe, what modeſtie, temperance, ſobrietie.
4. From the ende.Reaſon. God muſt diſpoſe of all things for himſelfe, therfore muſt he know them: Rom. 11.36. For in him, and through him, and for him, are all things, &c.
5. From circumſtances of time, place, and perſon.Reaſon. In that the Lord knoweth not all things as in himſelfe, from himſelfe, and working by himſelfe, and for himſelfe, but alſo in that he knoweth eueryevery circumſtance of time, place, perſon. Of place, Pſal. 139. firſt, for the poſitions of it, v. 3. Thou compaſſeſt my pathes, and my lying downe, and art accuſtomed to all my waies: thou holdeſt me ſtraight behind and before, and laieſt thy hand vponupon me. Againe, for the place it ſelfe, v. 7. Whether ſhall I goe from thy ſpirit? or whether ſhall I flee from thy preſence? if I aſcend into heauen, thou art there: if I lie down in hell thou art there: let me take the wings of the morning, and dwell in the vttermoſt parts of the ſea, yet thither ſhall thine hand lead me, and thy right hand hold me. Secondly, for the circumſtance of time, v. 11. If I ſay, yet the darknes ſhall hide me, euen the night ſhall be light about thee: yea, the darknes hideth not from thee, but the night ſhineth as the day: the darknes and light are both alike. Here is no plea that olde things are out of date, and ſinnes committed many yeares agoe, are forgotten of the Lord: for be ſure, that the ſinne of Cain in murthering of his brother, is as freſhly bleeding in the preſence of God, as the ſin thou haſt committed this day; ſo that neither time paſt, preſent, or to come, will helpe vsus at all with the Lord. Thirdly, for the circumſtance of perſons: he knoweth all by their names, Pſal. 147.4. therefore no companie ſhall excuſe thee. Indeede in the world, multitudo peccantium, tollit poenam peccati: when multitudes ſinne, then mens lawes dare not execute: yet be ſure with the Lord, he that runnes with a multitude to doe euill, ſhal be ſure to be puniſhed with them. Neither great men, nor rich men, ſhall be able to reſcue vsus out of the hands of God: therefore the point is cleare, that the Lords knowledge is moſt exact in all particulars.
1. Vſe is reprehenſion: firſt, confutation of the wicked, that are aſhamed to doe that in the preſence of men, which they dare moſt impudently doe before God: ſurely hee is able to iudge more exactly of our offences then any man: & therefore if we labour to keepe our ſelues ſecret from the eyes of men, how ſhould we not tremble to ſinne before God? Secondly, correction of the godly, that doe not alwaies ſet themſelues in the preſence of God, but ſometimes take libertie to ſlip into the wayes of their owne hearts, thinking that this is but a ſmall ſinne, and therefore the Lord will be mercifull to me in this thing: neuer conſidering the puritie of the Lord, and the brightneſſe of his glorie, which is alwayes ſhining round about them.
2. Vſe inſtruction: firſt, an admonition to the wicked, that beat their fellow feruants, becauſe their maſter deferreth his cōming: let them take heed, for he will come at vnawares vponupon them; and let them bluſh for ſhame, ſeeing that mens ſcruants here vponupon earth, hearing that their maſter approacheth, betake themſelues to their worke, although before they were at their ſports & idle recreations: we know that ſchoole-boies in the abſence of their maſter, leaue their ſeats, ſpread themſelues abroad, yet the verie voyce of (venit magiſter) the maſter comes, preſently makes eueryevery one haſtily betake himſelfe vntounto his ſeat. Shall then man bee ſo bold, as to dare to leaue his place, betake himſelfe to his owne pleaſure, when the verie eye of his God lookes vponupon him? ſurely nothing is more obuious vntounto our eye then this, which argueth that the world is very deſtitute of the feare of God. Secondly, this may be a driection to the godly, to examine them-ſelues in all their particular carriages. Thus Dauid deales with his ſoule, vponupon the conſideration of Gods excellent knowledge, Pſal. 139. to the ende: firſt, a pretious eſtimation of it, 17, 18. how deare, how great, what account to make vp the ſumme: all is too ſhort: yet this will he aime at, when he awakes, he will ſtill be with God. Indeede in the violence of paſſion, Dauid may make warre a pretenſe to excuſe Vrias death; but yet Pſal. 51. it ſhall cauſe him vtter many a bitter word, heauie ſighs, and euen water his couch with teares. The ſecond, is the manifeſtation of his zeale: 1. in his louelove of the maieſtie of God, v. 19, 20.2. of his hatred to the wicked, that diſhonour God, v. 21, 22. See them both: Oh that thou wouldeſt ſlay, O God, the wicked and bloody men, to whome I ſay, depart ye (from me;) which ſpeake wickedly of thee, and beeing thine enemies are lifted vp in vaine: I hate them, I contend with them as with mine vtter enemies. The 3. his confidence, v. 23. Trie me, O God, and know my heart, prooue me, and know my thoughts, conſider if there be any way of wickednes in me, and lead me in thy way for euer.
This conſideration, can not but hauehave powerfull operations in the hearts of Chriſtians, fire all that is within them: let vsus ſee it in a few of Dauids affections in the Pſalmes, breathing zeale out of eueryevery pipe.
How doe I louelove thy law (O Lord) more then the hony or the hony combe, LoueLove.more then thouſands of ſiluer and gold.
Thine enemies I hate with a perfect hatred.Hatted.
Thy teſtimonies are my delight, Ioy.I reioyce more in them, then they that finde great ſpoyles, more then in my appointed foode.
Mine eyes guſh out riuers of teares: Griefe.Oh that my head were a fountaine of teares, becauſe they deſtroy thy law.
Mine eyes are dimme with waiting: Hope.how doe I long for thy ſaluation.
Thy iudgements are terrible, Feare.I tremble and quake.
Looke what pitch of affection the naturall man beſtowes vponupon his deareſt darling; what vnſatiable thirſt the couetous worldling vponupon his mammon; the ambitious vponupon his honour; the volup…uous vponupon his pleaſure; the ſame the Chriſtian ſtriueth in equall, yea, (if poſſible) farre exceding; in as much as the more pure the heart is, the more actiue we ſhall finde it: Zeale is to the ſoule, that which the spirits are to the bodie; wine to the ſpirits, putting vigour and agilitie into them: be not drunke with wine, wherein is exceſſe, but be filled with the spirit: an excellent Antitheſis, the ſoule may be filled with this zeale, and yet neuer exceede. As wings to the foule, as wheeles to the chariot, as ſailes to the ſhippe, wind to the ſailes, courage to the ſoldier, mettell to the horſe, and duſt to make the earth fruitfull; ſo is zeale as wings to the ſoule, to flie aboue earthly and worldly cogitations; as wheeles, not to goe, but runne the wayes of Gods Commandements; as ſayles to driue vsus with a plerophorie vntounto God. This makes vsus fight, and puts mettle into vsus: yet muſt we take heede how we meddle with this fire, leaſt wee heape coales vponupon our owne heads, and bring an ill ſauour vponupon all …ur ſeruice, as Nadab and Abihu beeing vnſanctified. Aguiſh and diſtempered heats, are farre remote from the radicall; nay, an enemie vntounto it, and the verie cauſes of ſickeneſſe and death: a very empericke may iudge of them: For firſt, ſome of theſe are deepely ſicke of the Phariſaicall humour; they ioue more to be ſeene of men then God, and yet God wil ſee them the beſt; as I…hu, Come and ſee how zealous I am for the Lord of hoſts. Theſe trumpets praiſe them before men, but ſhame thē before God. An aguiſh or conſuming heat by his fluſhings, is ſeene more in the face, then the naturall heat that warmeth the heart. In wiſdome and skill, artis eſt celare artem, hiding of art is the beſt art: ſo hidden zeale, is often the beſt zeale.
The ſecond ſort that abuſe this all-ſeeing eye of God; are ſuch as labour of Ahabs diſeaſe: very paſſionate, affect ſtrange geſtures, exceede in all externall humiliation: horſe-courſers iaydes will bound, curuet, and ſhewe more tricks, then a horſe well metled for the rode or cart: theſe learne by ſmart to know their Maſters, and gaine no commendation by theſe outward fetches.
The third ſort know God, as courtiers know one an other, complementally; and beſtow much holy water on one anothers faces: but alas, theſe faire words pay no debts: theſe hauehave the worlds wealth, yet care not to ſee their brother in want: theſe ſtick vp feathers for the carkaſſe, beguiling the ſimple, coozening the world, but chiefely themſelues.
The fourth ſort is, ſuch as cannot keepe their eyes at home, their fire on their own hearths; but like briniſh lights, ſparkle and ſpit at others; and like ill couched fire-works, let flie on all ſides: onelyonly out of their wiſdome, they know how to ſpare Agag, and the great ones. Theſe crie out of ſuch as labour to be preciſe in their courſes; and yet alas, how ſhould we be too preciſe, ſeeing the eye of the Lord is neuer off vsus?
Laſtly, others there be, that are vnconſtant: commonly in the beginning, they blaze like ſtraw fires; but in the ende, goe out in ſmoake and ſmother. Theſe hauehave not cleared their eyes, to conſider with Dauid, how deare they ought to make Gods thoughts vntounto them, and thereby to bee awaked, that they might ſtill be with God. Iehu marched as a man of God, and his word was, The Lord of hoſts; but his proiect was the kingdome: and therefore ſoone will the ſong be changed: Demetrius cried, great is Diana; but he meant her little ſiluer ſhrines: many hauehave ſpoiled copes, but it was to make themſelues cuſhions: Iudas complaines of waſt, but his ſorrow was, that it fell beſides his bagge: If Iezabel proclaime a faſt, let Naboth look to his vineyard. But he that knowes God indeede, and is warmed with the heat of it, will become a true Zealote, whoſe feruency is in the ſpirit, not in ſhew; in ſubſtance, not in circumſtance; for God, not himſelfe; guided by the word, not by humours; tempered with charity, not with bitterneſſe: ſuch a mans praiſe is of God, though not of men: ſuch a mans worth caunot be ſet foorth, with the tongues of men and angels. Neither let any grieue that it cannot be done: God that knoweth all things, taketh notice of it; and that which is kept in ſecret, he will reward it openly; onelyonly let vsus labour to keep nothing in ſecret from him. But it is woe to ſee, how little this walking with God is practiſed: and to burne in the ſpirit, is but counted the phrenſie of the braine. Such zeale as this is eueryevery where ſpoken againſt, it hath many enemies, and few friends: the world can no more abide it, then the beaſts can the elementarie fire: the rebukes of many hauehave fallen vponupon it; the deuill weaues cunning lyes to bring downe the honour of it: in this our earthly mould, little fewell, much quench-cole, is hardly fired, ſoon cooled: in the worlds opinion it is as common as fire on eueryevery mans liearth; no mans heart without it, if eueryevery man might be his owne iudge: But if they meane to follow Dauid, they muſt riſe a little ſooner to rake it out of the embers of luke-warmeneſſe: Dauid had care from Gods fire within him, to maintaine it all the time of his owne life, and alſo that it might not off Gods altar; he would ſuffer the temples of his head to take no reſt, vntill he had found an houſe for it to dwell in: therefore he is not vnmindfull to leaue it in command vntounto his ſonne; and furthermore, to enforce all the people to ioyne with Salomon, he vrgeth them in the preſence of God, to keepe and ſeeke for all his Commandements; eſpecially he giues the charge vntounto Salomon, 2. Chron. 9. And thou Salomon my ſonne, knowe thou the God of thy father, and ſerue him with a perfect heart, and with a willing mind: The argument that muſt mooue vntounto this, is the ſame with this in my text: for the Lord ſearcheth all hearts, and vnderſtandeth all the imaginations of the thoughts: therefore know thy God, and ſerue him perfectly, and willingly.
Vſe 3. conſolation. Firſt, in trouble, to know that they are not hid from the eyes of the Lord: ſecondly, in reproaches, when the world ſhal ſlaunder vsus with the name of hypocrites, to conſider that the Lord knowes the vprightneſſe of our hearts: thirdly, in our imperfections, when we find that we are not able to vtter ſo much concerning our profeſſion, as wee beleeue; neither to lay open our wants vntounto others, as we could deſire for our comforts: here (I ſay) is ſweet conſolation, becauſe the Lord knowes the willingneſſe of our mind, and will accept of that, as well as of our deeds.
Section 2. Of Gods integritie.
Obſerv, 2. Is the integritie of the Lord, without all partialitie, in that he hath reſpect neither to the perſon, nor the actions of an hypocrite; but points him out, and diſcouers his particular ſinnes? Integritie containeth two things, truth ἀλήθεια.and freedome: παρρησία.for an intire God muſt bee moſt true, moſt free, in thought, word, and deede: in thought, becauſe he knowes the thing in himſelfe, and by himſelfe; and therefore is not tyed vntounto any thing, but knowes it, and thinks it moſt freely: when man is faine, firſt to knowe the thing, and himſelfe by the thing; and therefore his knowledge is dependent, and not of that freedome which is in God. Secondly, moſt true and free in ſpeech: for the Lord can neither lie, nor any waies be made to recall his words; for ſhall the Lord ſpeake, and not doe? no verily, Let God be true, and eueryevery man a lyar, that he may bee iuſtified in his words, and ouercome when he is iudged. Thirdly, moſt true and free in his actions; Shall not, ſaith Abraham, the iudge of the world doe right? let there be but a righteous perſon found in Sodome, and he ſhall find merciemercy: ſo that wee may ſay the vnderſtanding of the Lord is moſt true, his will moſt free, his deſire moſt holy and pure: praecipiens omnibus quae ipſe facit. Hence no accepter of perſons, or actions: Act. 10.34. Of a truth I perceiue, that God is no accepter of perſons: of works, Ecle. 12. laſt ver. God will bring eueryevery worke vntounto iudgement, with euerie ſecret thing whether it be good or euill: both theſe are together the 1. Pet. 1.17. If ye call him Father, which without reſpect of perſons iudgeth according to euerie mans worke: and in all theſe he is moſt holy. Zeph. 3.5. The iuſt Lord is in the middeſt thereof, he will doe no iniquitie, euerie mourning will hee bring his iudgement to light, he fayleth not, but the wicked will not learn to be aſhamed: they will needes hauehave the Lord to reſpect them, becauſe he is in the middeſt of his temple: which thing the Prophet graunteth, yet makes this exception, that he is a iuſt Lord in the middeſt thereof, and will doe no iniquitie for their ſakes: therefore the Lord doth puniſh grauiſſimè, iuſtiſſimè, certiſſimè: moſt grieuouſly, becauſe of the greatnes of ſinne: moſt iuſtly, becauſe of the holineſſe of his law: moſt certainly, becauſe of the truth of his iudgement.
But it will be obiected, Wicked men proſper.wicked men flouriſh: The anſwer is eaſie; Firſt, it is but ſhort, Pſal. 37.35, 36. I hauehave ſeene the wicked ſtrong, and ſpreading himſelfe like a greene bay treee, yet I paſſed away, and loe he was gone; and I ſought him, but hee could not be found. Secondly, they are puniſhed in their conſciences with deadly ſecuritie, while they liue in thier proſperitie. Thirdly, the more they liue in delight, the greater is their puniſhment: for that feedes them fat for the day of the Lord.
Secondly it may be obiected, that hee which is ſummè miſericors, debet remittere, aliquid de ſuo iure; he that is moſt mercifull, muſt remit ſome thing of his right: or els ſhall wee verifie that of the Lord, which we ſpeake of oppreſſions, ſummum ius, ſumma iniuria, the vttermoſt right, is the vttermoſt wrong: and therefore if it be the commendation of a man, to forgiue iniuries, and the glorie of the King to paſſe by offences, ſhal we not thinke that the Lord hath greater libertie to diſpenſe with his iuſtice, and pardon offences without ſatisfaction? I anſwer, mercy and iuſtice, are in God in the higheſt degree, and therefore equall, as beeing God himſelfe; yet may they be intended or remitted, appeare more or leſſe in his creatures. Secondly, the Lord hath iuſt reaſon with himſelfe, of the ſhewing of his merciemercy and iuſtice; yet this may we boldly ſay, that the Lord can not pardon any ſinne, without the ſatisfaction of his iuſtice; becauſe iuſtice in God, is fater an other manner in him, then any other creature: for in him it is his eſſence, and therefore to denie his iuſtice, were to denie himſelfe.
The point then beeing cleared, theſe may be the reaſons. 1. Reaſ. Firſt, from the perfection of his nature: for Integritie is that, which conſiſts of all complements, and can admit of nothing, neither in the exceſſe, nor in the defect.
2. Reaſ. The rule of his wiſdome, which admits no exception, but containes in it the conditions of a moſt abſolute and neceſſarie truth. A law more vnalterable, then the laws of the Medes and Perſians.
3. Reaſ. Becauſe he will be iudge of the whole world, and therefore muſt needes be intire, and iuſt in all actions.
1. Vſe reprehenſion: firſt, of the wicked, that dreame of all merciemercy, and thinke with the hypocrite, that God is nothing but ſilence: yet let them know, that it is impoſſible for God to croſſe his nature, and therfore muſt they needes feele the hand of his iuſtice. Secondly, a correction of the godly, which by reaſon of ſome priuiledges, abuſe their chriſtian libertie: ſurely if we be not the ſeruants of ſinne, we muſt be the ſeruants of righteouſnes, and not our owne maſters.
2. Vſe inſtruction. Firſt, admonition to the wicked, that they put not too much on Gods skore; becauſe the Lord will prooue a hard maſter, and be ſure to aske his owne. Secondly, a direction to the godly: firſt, To paſſe their time in feare: for that is the vſe that Peter makes of it, 1. Pet. 1.17. And if ye call him father, which without respect of perſons, iudgeth according to eueryevery mans worke, paſſe the time of your dwelling here in feare. 2. Chron. 19.7. Wherefore now let the feare of the Lord be vponupon you: take heede and doe it, for there is no iniquitie with the Lord our God, neither respect of perſons, nor receiuing of reward.
Secondly, confeſſion of the Lords righteouſnes: Nehem. 9.33. Surely thou art iuſt in all that is come vponupon vsus: for thou haſt dealt truly, but we hauehave done wickedly. Dan. 9.7. O Lord, righteouſneſſe belongeth vntounto thee, and vntounto vsus open ſhame, as appeareth this day vntounto eueryevery man of Iudah, and to the inhabitants of Ieruſalem: yea, vntounto all Iſrael, both neare and farre off, through all the countries whether thou haſt driuen them, becauſe of their offences that they hauehave committed againſt thee. Therefore v. 14. Hath the Lord made readie the plague, and brought it vponupon vsus: for the Lord our God is righteous in all his workes which he doth: for we would not heare his voice. Pſal. 119.137. Righteous art thou, O Lord, and iuſt are all thy iudgements. An admirable diſputation is laid downe in the 9. of Iob: the queſtion is this, Whether any man compared with God, may be iuſtified. The firſt argument, is drawne from the confeſſion of all mouthes, that they ſhall not be able to anſwer him one thing of a thouſand. The ſecond argument, is drawne from his wiſdome and power: Neuer any beeing fierce againſt God hath prospered. The third argument, is an induction of particular examples, drawne from the mountaines ouerturned in his wrath, and yet they feele it not; the diſplacing of the earth, that the very pillars thereof doe ſhake; the ſtaying of the Sunne from his riſing; the cloſing vp the ſtarres as vnderunder a ſignet; the spreading of the heauens; the walking on the ſea; the making of Arcturus, Orion, the Pleiades, and the climates of the South; he doth great things and ſnſearchable, yea, maruelous things without number: ſo that he may paſſe by, and no man perceiue him: take the pray, and no man reſtore it. Thus doth the Lord not withdraw his anger, and the moſt mightie helps ſtoope vnderunder him. Hence ariſeth theſe confeſſions, v. 15. to the ende; Though I were iuſt, yet could I not anſwer; onelyonly this would I doe, make ſupplications to my iudge: if I ſpeake of ſtrength, he alone is ſtrong: if I ſpeake of iudgement, he alone ſhall plead: if I would iuſtifie my ſelfe, mine owne mouth ſhould condemne me: thus goes Iob along in confeſſions vntounto the 34. v. where he ſhewes the way to bring in his confidence; Let him take away his rodde from me, and let not his feare aſtoniſh me; then will I speake, and feare him not: but becauſe I am not ſo, I hold me ſtill. Thus from arguments, God brings forth theſe confeſſions; and theſe confeſſions doe better quiet the ſoule, then arguments againſt the Lord.
Vſe 3. Conſolation to all thoſe that labour for ſinceritie, and ſtriue to ſerue the Lord with willing and perfect mindes; for vntounto all thoſe that dispoſe their waies in this ſort, ſhall bee ſhewed the ſaluation of God.
Sect. 3. Of Gods equitie.
Obſer. 3. Is the equitie of God without all contradiction? the Lord iudgeth not vponupon malice or ſuſpitions, as though hee hated the perſon of the hypocrite, or ſuſpected him for ſome notorious crimes; but tells him plainely, his conſcience iudging with the Lord, that theſe things are done, alreadie committed; and therefore no cauſe to complaine of the Iudge. Thus the Lord dealt with our firſt parents, Gen. 3. the Lord exaamines the matter, and ſaies vntounto the ſerpent, becauſe thou haſt done thus, thou are accurſed: vntounto the woman, I will greatly encreaſe thy ſorrowes: vntounto Adam, Becauſe thou haſt obeyed the voice of thy wife, and haſt eaten of the tree whereof I commaunded thee, ſaying, Thou ſhalt not eate of it; curſed is the earth for thy ſake. Thus dealt he with the whole world, Gen. 6.5. When the Lord ſaw that the wickedneſſe of man was great in the earth, and all the imaginations of the thoughts of his heart were only euil, & that continually: therefore, v. 7 I will deſtroy from the earth, the man whom I hauehave created, &c. Thus dealt he with nations, Ezech. 18.2. The fathers hauehave eaten the ſowre grapes, and the childrens teeth are ſet on edge: this prouerbe hath no good meaning; for the ſoule that ſinneth, it ſhall die: Therefore, O houſe of Iſrael, are not my waies equall? and are not your wayes vnequall? ſurely, I will iugde you eueryevery one, according to his wayes. Againe, for particular cities, Gen. 18. I will goe downe to ſee whether the cry which is come vp vntounto me be ſo or no. Laſtly, ſpeciall perſons, Gen. 4.9. Where is Abel? v. 10. what haſt thou done? the voice of thy brothers blood crieth vntounto me from the earth: now therefore, v. 11. Thou art accurſed from the earth, &c.
Reaſ. 1. Drawne from the nature of puniſhment, which is alwaies a conſequent of ſinne, and therefore cannot goe before the doings of men.
Reaſ. 2. The conſcience of wicked men, which muſt needs containe in them, the bills of Inditement, according vntounto which the Iurie muſt proceed, and the Lord himſelfe wil giuegive ſentence, Reu. 20.12. The dead were iudged of thoſe things which were written in the bookes according to their workes.
Reaſ. 3. That all may be without excuſe: for what ſhal man ſay vntounto his Creator, when the Lord hath told him, Theſe things haſt thou done? ſurely, lay his hand vponupon his mouth, and confeſſe that the Lord is iuſt in all his workes.
Vſe. 1. reprehenſion. Firſt, of ſuch as complaine with Iſrael in Ezek. 18. thy fathers hauehave ſinned, and we hauehave borne their puniſhments: It is not ſo, O houſe of Iſrael: for Gal. 6.5. eueryevery man ſhall beare his owne burden: 1. Cor. 3.8. euerie man ſhal receiue his wages according to his labour: therefore to thee, O Lord, mercy, for thou rewardeſt euerie one according to his worke, Pſal. 62.12. Secondly, a correction of the godly, that murmure at the ſilence of God toward the wicked, and are grieued for his hand vponupon themſelues, conceiuing it an iniurie done vntounto themſelues, becauſe they iudge themſelues better then the wicked: but let them alſo knowe, that the cauſe of their afflictious is their owne doings: Iam. 1.13. Let no man ſay when he is tempted, I am tempted of God: for God cannot be tempted with euil; neither tempteth hee any man, but eueryevery man is tempted when hee is drawne away by his owne concupiſcence, and is inticed: then when luſt hath conc…iued, it bringeth forth ſinne, and ſinne when it is finiſhed, bringeth forth death.
Vſe 2. inſtruction. Firſt, a direction to the wicked, that they be more carefull of their actions. Secondly, a direction to the godly, … 2.12.that they learne to deny all vngodlines, and worldly luſts, and liue ſoberly, and righteouſly, and godly in this preſent world.
Vſe 3. conſolation. Firſt in trouble, 2. Theff. 1.6.7. For it is a righteous thing with God to recompence tribulation to them that trouble you; but to you which are troubled, reſt with vsus. Secondly, in weldoing thou maieſt hauehave this conſolation, Pſa. 37.3. truſt thou in the Lord, and doe good; dwell in the land, and thouſhalt be fed aſſuredly; delight thy ſelfe in him, and hee ſhall giuegive thee thy hearts deſire: for the Lord is a moſt equall God, and will not ſuffer either the doings or the ſufferings of his children to go vnrewarded.