Gods Arraignment of Hypocrites, Religious tract 1 · Chapter 6 · Part

Gods Arraignment of Hypocrites · Religious tract 1 · Chapter 6 · Part

p. 316Of the order of Gods iuſtice.

First, in the cauſe.

Order] In the handling of the methode vſed by the Lord in this place; wee are to conſider of the arguments. Order is deſcribed, firſt from the cauſe, (I thee Lord:) ſecondly, from the effect; which is to ſet or place things: thirdly, from the obiect; in that word them, that is thy ſinnes: 4. from a teſtimony drawn from the notice of the conſcience, which ſhall ſufficiently witneſſe of the worth of Gods methode.

For the cauſe of this order, it is the Lord. Surely Gods wiſedome is to be ſeene in nothing more then in methode and order: for order is not from any brutiſh nature, but the beſt and wiſeſt: ſo that the changes and multitude of alterations in this world are no caſuall matters, left in the hands of blind fortune. If indeed we looke into Gods Church, and ſee the varietie of colours, and the inſtabilitie of them, wee ſhall either p. 317thinke that there is no prouidence, or elſe ſo ſtrange a prouidence, that it ſhould contradict it ſelfe: Yet ſurely after due conſideration, we ſhall ſee all colours to paint out this excellent glorie, and rauiſh vsus with the beautie of it. For as the skilfull painter is able to diſpoſe of infinite varietie of colours in his curious worke, to ſet forth the excellencie of his skill, and produce the greateſt praiſe; which perhaps to the eyes of ignorant beholders in the beginning were nothing but the pictures of deformitie; yet he himſelfe knew full well that the chiefeſt of his arte was in the limming forth of that creature which afterward he meant with boldnes to commend vntounto the eyes of the beholders: ſo the Lord (which in the creation repleniſhed the world with all beautifull colors, from whence all painters hauehave learned their arte, the very imitation of Gods worke in nature) ſhall be able to diſpoſe of all the varietie of colours in his Church, to ſhew that that piece of work which he limmed forth in his decree, (which men make a monſter) and ſince the beginning of the world, hath ſet it forth in his liuely colours, to be moſt admirable and full of beautie: or as an exquiſite Muſitian, which is able to make a moſt ſweet harmonie of the greateſt multitude of ſtrings, and in nature diſſonant, to ſound forth his skilfull and moſt excellent arte, which at his pleaſure can extend, or let fall, as well the trebble as the tenor, and the tenor as the baſe, and mixe them with the counter-tenors, the ſmall baſes, or what ſoeuer ſeemes good vntounto his will; to ioyne extreames with middles, and middles with themſelues and all their extreames; ſo that in all his muſicke is neither heard harſhneſſe of ſtroke, or vnpleaſantneſſe of ſound: ſo the Lord the beſt and moſt ſweete ſinger in all Iſrael, is able to put downe all artes, becauſe if they ſhould ſtriue with him, they ſhould but ſtand vp againſt their maker: for he is the inuenter of them all, and men and angels are but the obſeruers of his wiſdome: and therefore all in heauen and earth ſhall meete together to ſound forth the praiſe of the Lord: and therefore the Lord can not but keepe good order in all his waies; and if he will take ſinne into his owne hands, it ſhall not be ſpoiled for want of good handling.

p. 318Obſ. Sinne ſhall be an excellent means to glorifie God: ſurely except it had bin for this cauſe, I ſhould hauehave vtterly deſpaired any good that euer could hauehave bin brought out of ſinne; but ſeeing my text informes me that God will hauehave the handling of it; I dare boldly ſay that ſinne is decreed, made good of God, and for no other end but that he may be glorified by it: for God handles nothing that he wills not; and what he wills he wills from all eternitie. And therefore he deales not with ſinne, as men deale with ineuitable accidents, to make a vertue of neceſſitie; to take in hand to diſpoſe of ſinne when he could not mend it: but the Lord had this work in his hands long before it came to paſſe: and now it is ſufficient for vsus to admire at it, and hauehave it in exceeding account. Surely God hath ordered with himſelfe, and now he will order it with his creature: it was in Gods eyes from eternitie, and now ſhall it be in mans eyes according to Gods time alloted vntounto him.

Reaſon. 1. Becauſe God is the God of order, and therefore muſt he needes iudge as well of confuſion as of order it ſelfe; for that which approoues the one, doth alwaies diſprooue the contrarie.

Reaſ. 2. Becauſe God will hauehave his works ſeen: as long as all did lie in the firſt chaos, nothing was ſeene in his diſtinction; but when the Lord had brought light out of it, & made it ſeparate the euening and the morning, & brought eueryevery creature into his place, then became the worke of the Lord to be glorious: Pſal. 19. the heauens declare the glory of God, and the firmament ſheweth forth the worke of his hand. So when the Lord hath brought the light of his decree out of the confuſion of ſinne, then ſhall all fleſh ſee the glory of our God.

Reaſon 3. From the wicked, which hauehave ſet themſelues to croſſe God: and therefore if he wil be glorified by them, he muſt hauehave it by his owne arme, for they ſcorne to giuegive it him.

Reaſon 4. The conſolation of his Saints: for this puts them out of all heart to ſee things fall out a croſſe. Pſal. 37. is wholly ſpent vponupon this ſubiect, that the flouriſhing eſtate of the wicked is but tranſitory, and deſtruction is their end: but the miſery of the godly in this world ends in peace and quietneſſe, becauſe p. 319they are in the fauour of God; therefore muſt they not fret or be enuious for the euill doers; for they are ſoone cut downe like graſſe, and wither away as the greene hearb; but truſt in the Lord, and doe good, dwell in the land, and they ſhall be fed aſſuredly. Pſal. 73. yet God is good vntounto Iſrael, euen vntounto the pure in heart: there is the diſpute about Gods order or prouidence in gouerning of the world. The queſtion is, whether God be good vntounto the faithfull. The diſputants are the fleſh and the ſpirit: the arguments are brought on both ſides, and by the arguments the cauſe is determined. Firſt, the old man brings his arguments, and proues the negatiue part that God is not good vntounto Iſrael: firſt, he pulls two arguments out of his owne boſome, want of wiſedome, and diſcontentednes of minde, which were the fountaine of his errour: he that can not guide his feete, nor keepe his ſteppes from ſlipping, may eaſily ſay God is not good vntounto Iſrael: but I the old man cā do neither of theſe, and therefore muſt I needes thinke, that God is not good vntounto Iſrael. Secondly, he that can not indure the proſperitie of the wicked, and the miſerie of his owne ſoule, may eaſily iudge God not to be good vntounto Iſrael: but thus were my affections guided: and therefore from minde and heart, from blindnes and affection, I conclude that God is not good vntounto Iſrael. But the diſcerning ſpirit may eaſily anſwer theſe obiections, with a nego conſequentiam: for they are but the witneſſes of a lying ſpirit: it is no good conſequence to ſay, that the ſunne ſhines not, becauſe I am blinde and ſee it not: no good conſequence to ſay, Gods hates me, becauſe he proſpers the wicked.

Leaue theſe inartificiall arguments, and diſpute more ſolidly from ſome artificiall thing. I will therefore beginne with their death; and thus I diſpute; He that is not drawne vntounto his death as a malefactour, neither hath ſicknes on him as the meſſenger of death, but is without all bonds, luſty and ſtrong, muſt needes prooue that God is better vntounto him then his Iſrael: and therefore not good vntounto them: the aſſumption I prooue; They are not in trouble, with other men, neither are they plagued with them; but pride is as a chaine vntounto them, and crueltie couereth p. 320them as a garment. What then can be anſwered for God? ſurely ſtill the conſequence is not good: bruit beaſts may goe to the ſlaughterhouſe without all baiting, and it were queſtionleſſe the part of a mad man, to diſturbe them that goe as heart would wiſh; neither would the deuill for a thouſand worlds, that theſe men ſhould once be diſquieted to turn back againe: and therefore yet you ſticke in the queſtion. What then will you anſwer to an argument drawne from their life; their eyes ſtand out with fatneſſe, they hauehave more then heart can wiſh, they hauehave their tongues at libertie: power to oppreſſe, boaſt of it, and yet preſume thēy ſhall not be controlled: for they dare speake againſt heauen, and ſuffer their tongues to walke thorough the earth: therefore God neither doth, neither can he do any good to Iſrael: Let Moſes come to Pharaoh, with let my people goe: he ſhall be anſwered, not as the deuills anſwered the Exorciſts, Act. 19.15. Ieſus we acknowledge, and Paul we knowe, but who are yee? It had been well if he had but ſaid, Aaron and Moſes; God I acknowledge, and his p eople I know; but who are yee that are ſo impudent with your king? this is not his voice; but who is God? and Exod. 10.10. Let the Lord ſo bee with you, as I will let you goe, and your children: behold, for euill is before your face: Here is blaſphemie and execration of Gods people; he imagines euill againſt them, the Lord ſhall not preuent it; and he deſires that the Lord had no better affection to them, then he was minded to let them goe. What ſhall be anſwered to this proud argument that brings all into it? they hauehave the controlment of heauen and earth, and therefore how ſhall the Lord be good to Iſrael? Well, O fleſh, yet is God good to Iſrael: this is but a ſmall matter, for neither heauen nor earth are in their hands; it is an eaſie matter to turne their owne ſwords into their owne bowels: for they hauehave fedde indeede, but it is become a ſurfet; and therefore if preſently they be not like oxen knocked in the head, they will pine away, and neither God nor man ſhall hauehave profit by them: they hauehave been licentious but ſoone may they be cooled; they hauehave ſpoken wickedly of their oppreſſion, but a ſmall matter will grauell them, and bring them vntounto an non plus; they hauehave preſumed, but ſoone p. 321may they deſpaire; they hauehave ſet their mouths againſt heauen, but ſuddenly while they are about their miſchiefe, there may ſhine a moſt fearefull light, yea lightning and thunder from heauen ſtrike them to the ground, make euerie ioynt breake a ſunder, the whole bodie tremble, and the heart aſtonied: neither ſhall they heare any voice from heauen, Send for Ananias to put his hands vponupon them, that they may recouer their ſight, and hauehave their hearts comforted: yet ſhall they heare a voyce from heauen, Why hauehave you perſecuted me; it is hard for you to kicke againſt my prickes; I will make your conſciences pricke you to the death, the ſting ſhall neuer out of it: there ſhall not be a Moſes nor an Aaron to pray for you, though you confeſſe with Pharaoh, we hauehave ſinned: the Lord is righteous, but I and my people are wicked.

Surely, the ſpirit of God is ſtrong, my owne teſtimonie is anſwered; the death and life of the wicked cannot euince the cauſe: therefore I bring a third ſort of reaſons euen from the godly themſelues; v. 10. his people turne hither: for waters of a full cup are wrung out to them: Hence euen they ſay, how doth God knowe it? or is there knowledge in the moſt high? wee dare boldly ſay, the wicked proſper, and increaſe in riches: we hauehave clenſed our hearts in vaine, and waſhed our hands in innocencie to no purpoſe: for daily hauehave we beene puniſhed, and chaſtened eueryevery morning. What may be ſaid to this argument? ſurely the teſtimonie of my brethren doth preſſe mee ſore: that they ſhould bee ſo diſcouraged: yet I hope when they ſhall hauehave conſidered my arguments propounded for the defence of their cauſe, they ſhall recant their errour, and ſay, If I iudge thus, behold the generation of thy children are vp againſt mee, I hauehave therfore treſpaſſed: the reaſon was, becauſe I thought to finde out the diſcourſe by my naturall reaſon, but I confeſſe it was too painefull for mee: therefore (O Spirit) the comforter of thy Church, let me heare the arguments that will beare waight in the ballance of Gods ſanctuarie. Firſt, therefore I will begin with an artificiall argument, which all men may gather out of the workes of God: euen of his iuſtice; They are ſet in ſlipperie places, they ſtand but vponupon the yee, and therefore God may p. 323ſoone caſt them into deſolation: which all the world may ſee to be done: for how ſuddenly are they deſtroyed, periſhed, and horribly conſumed? all is but a dreame of their proſperitie; but when I am awaked to ſee it, and they to feele it; then ſhall I conſider my heauenly felicitie, contemne all their vaine pompe, and know aſſuredly that God makes all their image to be deſpiſed: therefore I ingeniouſly confeſſe, that the vexing of my heart, and the pricking in my reines, was becauſe I was too fooliſh, euen as a beaſt before God: yet was I happie in all this: for by faith I was alwaies with God; and that my faith might not fall, he hath holden me by his right hand. Secondly, for my ſelfe, I hauehave taken this arguemnt, that God will guide mee by his counſell, and afterward receiue me to his glorie. Thirdly, I dare appeale vntounto mine owne ſoule from both theſe arguments, vntounto a third, whom hauehave I in heauen but God? and I hauehave deſired none in earth before him. Fourthly, I drawe an arguments, from mine owne weakeneſſe, and the daily experience I hauehave had of Gods goodneſſe; my fleſh faileth, and my heart alſo: but God is the ſtrength of mine heart, and my portion for euer: Therefore now I come to the determination of the queſtion, and thus I determine it: for the wicked, Loe, they that withdrawe themſelues from God ſhall periſh: thou deſtroyeſt all them that goe a whoring from thee: and for my ſelfe, I hauehave found that the deepeſt diſputations, doe alwaies bring forth the beſt concluſions, and ſafeſt determinations: therefore thus I reſolue, That as for me, it is good for mee to drawe neere to God: therefore I hauehave put my truſt in the Lord God, that I may declare all his works.

See but one place more, Pſal. 77. When I entred the conſideration of the dayes of olde, and the yeares of auncient time, called to remembrance my ſong of thankesginug in the night, which vſually I ſung in my proſperitie: and now thinking vponupon God am troubled, and when I pray my ſpirit is full of auguiſh: Thou keepest myne eies awaking all the long night; it is time therefore to commune with my heart, and for my ſpirit to ſearch diligently: will the Lord abſent himſelfe for euer? and will he ſhewe no more fauour? is his merciemercy cleane gone for euer? doth his promiſe faile for euermore? hath God forgotten to be mercifull? hath he ſhut vp his tender merciemercy p. 322in diſpleaſure? what will this doe vntounto my ſoule? ſurely it will prooue my death. Yet I remembred thy workes, meditated in them, deuiſed with my ſelfe what ſhould be the ende of them, and I found thy way in the Sanctuarie, whither I muſt aſcend by faith, if I meane to declare thy power among the people, to wit, thy redemption: The waters of the red ſea ſeeing thy power were afraid, the depths trembled, thou rainedſt vponupon Egypt, and madeſt thy thunders to be heard, the lightning lightned the world, the earth trembled and ſhooke: thus thou didſt lead thy people like ſheepe by the hands of Moſes and Aaron: ſo that they wanted no comfort in the midſt of many waters; and all becauſe God did diſpoſe of all their troubles.

Surely that God orders all things, is a moſt admirable comfort of the faithfull, and a reſon that I cannot leaue vnpreſſed. Thy little finger ſhall not ake, a haire of thy head ſhall not fall to the ground without Gods diſpoſition: Pſal. 121.4. behold a note of admiration both to good and bad; of demonſtration to all that expect the mercies of the Lord; and of attention to thoſe that are too negligent: and what may they all behold? euen this, that the keeper of Iſrael will neither ſlumber nor ſleepe: A keeper, what is that? ſurely to be ſet in ſome office: and therefore too baſe for the great God of heauen to become Iſraels ſeruant; if Dauid had not ſtyled him ſo in the next verſe, I ſhould hauehave beene vnwilling to hauehave thought it, but nowe I dare ſay it, the Lord is thy keeper, and therefore O Iſrael, thou art but as a child vnderunder tuition, as a ſheepe vnderunder a paſtor: but happie that thou art put into the hands of no gouernour, ſaue into his that gouernes the whole world; not a ſheepe left vponupon the mountaines without a ſhepheard; but euen vntounto him that againſt the fond conceit of the Aramites, is the God both of the mountaines and vallies: the keeper of Iſrael. Firſt, he had Iacob in his keeping, the younger brother, who when he feared the ſtrength of his brother Eſau, became Iſrael, one that preuailed with God, and therefore ſure to preuaile with man. He had ſtood before the lyon of the tribe of Iudah, and therefore needs not bluſh at the face of Eſau. Againe, all the twelue Patriarks hauehave gone into Egypt, and their whole progeny taking p. 324the name of their father, and therefore were preſerued in Egypt, brought out with ioy, lead through the red ſea, protected in the wilderneſſe, and moſt ſafely conducted into the land of Canaan: and ſince that all ſpirituall Iſrael hath bin lead by Chriſt Ieſus, out of ſpirituall Egypt, through the red ſea of his baptiſme, to paſſe through the wilderneſſe of this world, vntounto the celeſtiall Canaan, where they ſhall appeare in Sion. Now beloued, what is this keeper vntounto Iſrael? not onelyonly no ſleeper, but alſo free from all ſlumber: he neuer layes his eyes together, as though he were wearie with watching: Pſal. 34.15. The eies of the Lord are vponupon the righteous, and his eares are open to their cries: neither hath he any neede to cloſe them vp; for it is onelyonly proper vntounto the creatures, that are wearied with labouring and watching; but the Lord is no more wearie in his care for the whole world, then he is for one of the heires of thy head. See it in his Saints: hee preſerued Noe in the great deluge, Abraham and Lot in all their dangers, Iacob could not be hurt of Eſau, nor Ioſeph in priſon, Moſes cannot periſh in the riuer, nor Iſrael in the yron fornace: and therefore the heathen by the light of nature, could paint out prouidence in Argos with an hundred eyes; ſo that if one were at reſt, yet another might be waking: but the Lord is totus oculus, nothing but eie, and therefore all comfort to them, for whom he watches for good and not for euill.

Vſe 1. Reprehenſion: firſt, the confutation of the wicked, that thinke by their diſorder to confound the Lord: indeede man is confounded in many law cauſes, and knowes not to what heades to bring ſome crimes, that ſo they may be iudged, but the Lord wil not miſſe his ſcope for all their confuſion. Secondly, a correction of the godly, that depend no more vponupon God; is God thus excellent? Oh then I will neuer be from his elbowe; I will keepe me to my ſtation, that ſo when my God ſhall call, I may be in readineſſe.

Vſe 2. Inſtruction: firſt, admonition to the wicked, that for ſhame they ſet ſomething in order, and leaue not all in heapes, ſeeing the God of heauē means to viſit their houſes. Secondly, let thē be admoniſhed to deale better with their neighbours, p. 325and bandle them more gently, for that muſt come on their skore. The other vſe, is a direction to the godly, concerning the faithful cariage of themſelues in this world. Let them hauehave as little to doe with the wicked as they can; for eueryevery ſecret of them ſhall be brought to light. How would a man tremble, when he knows that any perſon is detected for villanies with whome he had to doe? be none of their receiuers, for they are theeues, and they will indanger eueryevery one of the law that hath any thing to doe with them.

Vſe 3. Conſolation vnſpeakable, that the Lord will hauehave the handling of all matters: firſt in thy neceſſities: haſt thou any wrongs offered thee? be of good comfort, for the Iudge is for thee; haſt thou any trialls? be exceeding ioyfull, the matter ſhall be caried on thy ſide, againſt the face of all thy aduerſaries: haſt thou loſt any thing by theeues and wicked oppreſſors of the world? if they now be vnknowne vntounto thee, thou ſhalt hauehave them then detected; if thou knoweſt them, but can get no redreſſe here vponupon earth, reſt quiet thine heart, the matter ſhall be amended; and for deferring of the payment, thou ſhalt receiue the whole with all the forfeits. Secondly, in thy plenty, reioyce in the Lord; for he orders all things to increaſe thy ſtore, and to giuegive thee thy fill of ioy.

Sect. 2. Of the placing of ſinne.

Set] The ſecond argument, is the ſetting or placing of ſinne: Hoſ. 2.10.Hos 2:10from whence it is plaine, that ſinne hath wholly put man out of ioynt; and alas, when this ſetting ſhall come, he ſhall be ſo forlorne, that it ſhall be impoſſible to bring his ioynts into any good frame. It ſhall then be paſt time for turning the wheele of the vnderſtanding, for diſpoſing the will to runne in her created courſe; to bring the affections to good order, & place euerie member of the bodie to become a weapon of righteouſneſſe to ſerue uhe Lord: & yet there ſhall be a ſetting; euen as a falſe peice of latin is ſet to the eye of the boy from the maſter by the rule, and both of them corrected; the boy by rods, the latine by pulling it in peices, becauſe it is ſo farre wanting that nothing can be made of it, that will beare good conſtruction. p. 326Indeede the godly are ſet againe into the image of their creation by Chriſt Ieſus, which hath turned man wholly againe vntounto his creator: and theſe hauehave their faults daily corrected, & become good proficients in the ſchoole of Chriſt: and therefore one day ſhall celebrate the happie day of their commencing, where euerie one ſhall be made an abſolute Doctor, free of all profeſſions; not to teach, but read a continuall lecture of the praiſe of God, to rauiſh his heart with ioy.

Obſ. Gods iuſtice is able to place all ſinne in his order and ranke, that ſo it may be eaſily ſeene and iudged of all men. If I came into a roome, and faw al the plate ſet forth to the view, eueryevery diſh on the table in his due place, all the furniture for the chamber in anſwerable proportion, and eueryevery gueſt in his due order and place ſet downe to meat, I could eaſily iudge of the excellencie of the feaſt. So ſurely the wicked, (alas they muſt expect no feaſt) whē God ſhal hauehave muſtered vp all their ſinnes, and ranked them vnderunder their ſeuerall heads, according to his law and Goſpel, ſhall be able ſufficiently to iudge what they hauehave done amiſſe, to the great diſquiet of their ſoules. Firſt, therefore they ſhall ſee their apoſtacie from God, that kept them from pleaſing of him, and made them diſpleaſe him continually: from this, will the Lord deſcend to let him ſee the tranſgreſſion in this apoſtacie, with the propagation of it to all poſteritie: he will ſhewe him that the trangreſſion in eating of the forbidden fruite, was an offence of an exceeding great maieſtie, becauſe it was a ſacrament of the couenant of louelove betwixt God the creator, and man his creature: and God forbad him as he would louelove him, not to eate thereof. The louelove on Gods part was extraordinarie, becauſe man being by nature changeable, had this ſacrament as a ſeale of his conſtant eſtate of goodnes: and therefore was it called the tree of the knowledge of good. Again on mans part, it was required that he ſhould louelove conſtantly; or if he ſhould leaue to ſerue the Lord, then was affured vntounto him by the ſame ſacrament, vnderunder Gods broad ſeale, his change from good to euill: & therfore was it alſo called the tree of the knowledge of euil. From this trāſgreſſion, wil the Lord lead him by the hand p. 327to take notice of the cauſes, and the effects that followed vponupon thoſe cauſes. In the cauſes, he ſhall vnderſtand that one ſort were blameable, an other holy & good: the blameable cauſes both principall and inſtrumentall: principall the deuill, which through pride againſt God, and malice againſt man, became liars and murtherers of man, by bringing him into ſinne. Man the ſecond principall cauſe, by his free receiuing of the deuills temptation, and hearkning thereunto, contrary to the commandement of god, when he might hauehave reſiſted the ſame, became a ioynt rebell with the deuill. The inſtrumentall cauſes: firſt the ſerpent, the inſtrument of the deuill abuſed, to the ſeducing of the woman: the ſecond inſtrument was the woman, deceiued of the deuill by the ſerpent, became an inſtrument to deceiue man. Then ſhall he be brought to the vnblameable cauſe, to wit, the law and commandement of God; for had not this bin, their had bin no ſinne, as the Apoſtle ſaies: therefore the law, which in it ſelf is the ſauour of life vntounto life, through the default of man, became the ſauour of death vntounto death: & that moſt iuſtly: for as an earthen pitcher daſhed by the hand againſt a ſtone wall, is truely broken of the wall, yet no fault in the wall, but in the hand that threwe it againſt the wall, contrarie to the command of his ſuperiour: ſo man like this earthen pitcher beeing daſhed by the deuill, his owne free will, the ſerpent, and the woman, vponupon the lawe of God, and ſo broken in peices, is no fault in the law, but theirs that daſhed him againſt the law. Therefore the lawe is no faultie cauſe, but a iuſt and holy cauſe of mans fall: and as the law did it, ſo God did it. Now the lawe was no bare permitting cauſe, or a forſaking cauſe; but a working cauſe euen in that fall of man. Who ſees not the wall to hauehave an hand in the breaking of the pitcher? and therefore it is idle to ſay, that the Lord was but only a looker on, gaue man leaue to tranſgreſſe, or did forſake him in the act; for all theſe are falſe: therefore, that which he did, he was able to doe; that which he was able to doe, he decreed vntounto his owne glorie, and ſo it ſeemed good vntounto his wiſedome; and therefore might abſolutely will that as good and iuſt. But God committeth no ſinne: true, as he did all this, p. 328you ſee there was no fault: for what fault was there in the wal that brake the pitcher? what fault is there in the water, that drownes a man, if he caſt himſelfe into it? in the fire, if it burne him? ſurely none: therefore that which God did was iuſt and holy; but that which man did was a hainous ſinne: For God made them the fountaines and beginnings of their owne actions, becauſe they were indued with free will to doe well, that thereby they might deſerue both praiſe and price, I meane, ratione pacti, non abſolutè meriti, of bargaine, and not of ſimple merit: for that which the law would hauehave giuen them, that we may ſay was iuſtly deſerued: and on the contrarie, by paritie of conſequence, for ill doing they deſerued both diſpraiſe and puniſhment. If then you ſay, God might will ſinne, and not will it, which is to defend contradictions in his wil: very true is the antecedent; God did will, and not will; yet the conſequent is falſe: for contradictions muſt be of the ſame thing in the ſame reſpect: I may ſay, Appius eſt coecus, & non eſt coecus, Appius is blind and not blind; which are no contradictions, for they are not ad idem; there is not the ſame thing affirmed and denied, but diuers: he is blind in bodie, but not in ſoule: ſo of the Lord; that which he doth in ſinne, he wills, becauſe ſo ſinne hath a reſpect of good, and he wills it iuſtly: but that which man doth in ſinne, he willeth not, but is ſore diſpleaſed with it.

Thus when the Lord hath let many ſee their tranſgreſſions, he will carie them on a long vntounto the effects that flowe from theſe cauſes, as the ſtreames from the fountaine: and theſe are in number three, blame, guilt, and puniſhment: blame, the fault of his action in breaking Gods lawe: guilt, whereby hee is tyed to vndergoe his puniſhment: and puniſhment, which is the iuſt anger of God vponupon him. Where by the way, he ſhal take notice of his holineſſe, whereby he is ſo pure a God from all ſinne, that he cannot away with it: ſo likewiſe of his iuſtice, whereby he is ſo exactly iuſt in himſelfe, that he cannot but execute iuſtice remuneratiue and rewarding for weldoing, and inflict puniſhment, or iuſtice vindicatiue for euill doing: yet leaſt he ſhould complaine, that ſummum ius, is ſumma iniuria, p. 329hee ſhall ſee that which Ariſtotle called the moderator of iuſtice, to witte, equitie; remitting of the full extent of iuſtice: for if the Lord had dealt ſo with man, he ſhould neuer had his hand off him: for either ſhould his iuſtice hauehave burnt more remiſſely againſt ſinne, which is called anger; or more ſharpely, which is called wrath; or fully executed, which is called reuenge: for as ſinnes be inaequalia, ſo ſhould the puniſhment hauehave beene in all theſe. Now becauſe his iuſtice may admit of theſe degrees, ratione obiecti, you ſhall ſee the Lords foreign, bringing in mercy, whereby he vſeth compaſſion toward his creatures offending: Firſt, his gentleneſſe, whereby in his iuſtice he remembreth mercy; patience, whereby he moſt gently ſuffereth ſinners, and deferreth their puniſhment; longanimity, whereby a long time he expecteth their repentance: laſtly, bountifulnes, whereby he being rich in goodneſſe, powreth forth his good gifts vponupon them, notwithſtanding their ſinnes. And this they may obſerue by the way, in Gods ſetting of fin in order.

The infliction of the puniſhment followes by the cauſes. They may aſſure thēſelues, that eueryevery one that had their hand in ſinne as the authors of it, ſhall be puniſhed moſt ſeuerely. Neither ſhall the inſtrument eſcape; the deuill ſhall hauehave his head cruſhed, and all his deuiſes brought to naught: hee ſhall be hardened in his ſinne, that he cannot repent and finde merciemercy: and laſtly, he ſhall be vtterly baniſhed from heauen into the elements, which are reſerued, 2. Pet. 3.7. vntounto fire againſt the day of condemnation, and of the deſtruction of them, and all vngodly men. The ſerpent ſhall not go without his iudgment: a curſe ſhall bee vponupon him aboue all the beaſts of the field; enmity betwixt him and the woman; and ſenſible feeling of paine in creeping on his belly, and eating the duſt of the earth. The woman, beſide her common miſerie with man, ſhee ſhall be in ſubiection to her huſband, full of griefes in her conception, going with child, and trauaile. But for the man, his puniſhment ſhall in ſpeciall manner bee ordered, wherein all his progenie may take notice of it: his puniſhment ſhall bee with ſinne and death: ſinne originall, the exorbitation of the whole man both p. 330inward in himſelfe, and outward in the gouernement of the creature. Hence plainely appeares, that mans wit and will are ſet the wrong way; their faces cleane turned from God, and therefore no free will to doe any good that may pleaſe God, but vnderſtanding and will enough to do euill, and that continually: Againe, in the necke of this, followeth actuall ſinne, as the ſtreame from the fountaine, the branches from the root; and this is a continuall iarring of man vponupon outward obiects: for originall ſinne hauing turned all the wrong way, it is neceſſarie, that as often as any wheele in man mooueth, it ſhould meete a croſſe with eueryevery good thing, and therefore iarre vponupon him: yet God limits this iarring that it can goe no further then he ſhall direct it, to wit, vntounto his owne glorie, and ſome particular good end in his Church. This ſin receiues degrees, (indeede the other is equall in all, becauſe the ſame meaſure metes it out vntounto all) but this is a greater or leſſer ſinne in reſpect of whom, or againſt whom it is committed: likewiſe in reſpect of the matter and manner of working it, whether it be done of knowledge, or ignorance; of infirmitis, or ſtubbornneſſe, or with an high mind: and all theſe ſtand vponupon two heads, ſinnes of commiſſion, in doing that euil we ſhould not do; and of omiſſion, the not doing of good that ſhould bee done: And all this will the Lord doe in ſetting in order, which ſhall be a iuſt puniſhment vponupon all malefactors.

The reſt of Gods methode is more fearefull, and better felt of man, & that is death; the method wherof conſiſts in the beginning and ending of it, wherein ſhall be a continuall loſſe of life, and ſubiection to the miſerie thereof, which ſhal make vsus worſe then if we had neuer beene. This death brancheth it ſelfe into two parts, the firſt and the ſecond death: the firſt death, is a ſubiection to the miſerie of this world; the inchoation and beginning whereof, is the miſerie which comes by the loſſe of the good things of the bodie, as of health; whence commeth ſickeneſſe, deformitie, ſence of nakedneſſe, wearines, and ſubiection to dangers. Secondly, ſubiection to the miſerie which comes by the loſſe of externall things, as of friendſhip, honour, rule and dominion ouer the creatures: of things neceſſarie for this p. 331life, as meat, drinke, apparell, &c. now the perfection of this death, is the going of the ſpirits out of the bodie, whereby the ſoule departeth from the bodie, and the bodie afterward is reſolued into the elements, eſpecially the earth, which did beare the greateſt part in his making. The ſecond death hath this order: firſt, it ſubiects a man to the miſeries of the world to come; the beginnings whereof are in this life, the forerunners of the extremitie of woe that are to come in the next world: the forerunners are emptineſſe of mind in regard of all good, ignorance of God, terror of conſcience, fleeing and hiding himſelfe from the preſence of God; or elſe a deepe ſecuritie, and ſenſleſneſſe of miſerie: deſpaire and a fearefull expectation of iudgement: the perfection and conſummation whereof, ſhall be an eiection from the face of God, and iniection of the ſoule, immediately after the firſt death into hell; a reſeruation of the bodie in the graue as in a dungeon, againſt the day of iudgement, when after the reſurrection both ſoule and body ſhall be caſt into the ſame place, which is prepared of God for the eternall puniſhment of the wicked, both angels and men; where is nothing but weeping, wailing, and gnaſhing of teeth: there ſhall be found no Limbus puerorum, or purgatory, but either heauen or hell muſt be their reſting place.

Neither will the Lord breake his methode, or leaue them any cauil for ſome defect: with what reaſon can the Lord ſo deale with men, ſeeing all that wee hauehave heard is concerning Adam? muſt the children ſmarte for the fathers ſinne? I hope that God is more iuſt. Well, conſider that the Lord will not leaue this without his order: for all the poſteritie proceeding from Adam and Euah by ordinarie propagation, as they ſhould hauehave had happineſſe, if they had ſtood; Propagation of ſinne.ſo are they obnoxious to all theſe miſeries, hefalling. And this is done iuſtly by all kind of lawes: firſt of nations; for Adam was a prince of all his poſteritie, who couenanted with God for vsus, as well as for himſelfe, for performance of obedience: therefore he breaking, we breake: likewiſe by the law of inheritance; he was our father, & we his heires; he was the root of all mankind, and we were in his loynes: the manner is by imputation p. 332of the tranſgreſſion, and ſo conſequently of blame, guilt, and puniſhment. Originall ſinne is conceiued in vsus by our next parents, and ſo goes a long to all poſteritie: bodie and ſoule are the excellent worke of God: as if a skilfull workeman ſhould make all the wheeles of a clocke verie artificially, but being put into the hands of an vnskilfull prentice, is ſo diſorderly ſet together, that one wheele cannot go aright: ſo God the maker both of bodie and ſoule, hath left them to our firſt parents, and ſo conſequently to our next parents to put them together; who hauing loſt their firſt ſtanding with God, are become not onelyonly vnskilfull, but alſo vncapable of any vertue, to put together a man brought forth in the image of God; for as this was onelyonly Gods creation, ſo muſt it againe be the new creation of God: ſo that man and woman being not the cauſes of bodie and ſoule, but of the procreation of a third thing riing from both, may truly be ſaid to beget a man according to their owne image and ſimilitude. Laſtly, it is true that euerie man ſhall beare his burden; for actuall ſinne is not conueyed in ſpeciall, but in generall; ſo that euerie one ſhall anſwer for his owne actuall ſinnes, without hee followe his forefathers ſteps, and then ſhall he be puniſhed for both, becauſe he will needs hauehave both imputed vntounto him; the firſt by nature, the ſecond by imitation. Therefore if man may ſee in this world thus much of Gods placing of ſinne, (for this is but our obſeruation:) what ſhal then this God of all order do, when he ſhal not only ſet it forth, but apply it to our hearts and conſciences? then ſhall we experimentally know the cauſes of all our miſcheife; the conſequents in the guilt of conſcience, and the puniſhments both vponupon ſoule and bodie: ſo that that which is in this world both ſinne and puniſhment, ſhall be felt of vsus in hell, in no other regard but as puniſhment. In this world we hauehave had ſome pleaſure in ſinne, but in hell all ſhall be onelyonly in torment: the miſeries of the body in this world hauehave vexed vsus, and the ſoule hath beene ſenſleſſe of puniſhment; but in hell, both bodie and ſoule ſhall hauehave exquiſite ſenſe of Gods anger, wrath, and vengeance; and the ſoule ſhal then exceed in feeling. And this is the ſetting of ſinne in his place and order.

p. 333Reaſ. 1. Becauſe things muſt be ſeparated: Now methode alone is the true diuider of things, and makes euerie one to rainne and haſten to his home: we ſee how euerie creature maketh haſt, vntill he be come to the place in which alone he can reſt: ſinne therefore which is frozen with many things, that it ought neuer to hauehave touched, and will not out of them, becauſe then he knowes not where to hauehave reſt; muſt needs be… diſioyned, els would all lie together in a confuſion. You ſee how cold congeales together water, earth, ſtickes, ſtones, and many diſagreeing natures: but when the fire comes, it diſſolueth and parteth them, and maketh euerie one appeare in his nature: So method finding men and their ſinnes all on heapes, diſioynes them, lets them ſee what is Gods, what is their own. But becauſe men are blind, and will ſee nothing; God hath prepared hell fire, to diſſolue theſe frozen ſoules, that they may ſee what a ſtrange confuſion they hauehave made of the workes of Gods hands by their owne.

Reaſ. 2. Is perſpicuitie and cleare knowledge. The onelyonly rule of perſpicuitie, is methode; and therefore ſinne beeing fulleſt of darkeneſſe, had neede of the beſt helpe to make all cleare, and euident; eſpecially ſeeing that ſinne is one of the haters of light. The darkeneſſe of the night oppoſeth the day; and likewiſe the day the night; wee ſee the morning expells the darkeneſſe, and the appearance of the Sunne makes the ſhadowes of the night part away: they that hauehave gotten themſelues into holes and rockes, muſt be pulled out off their dens by violence. A theife or murtherer that hath gotten a hole, fights like a beare, and roares, before men can drawe him into the open view of the world: and he comes to Gods iudgement ſeat as beares vntounto a ſtake. They that hauehave ſeene villaines pulled out of their holes, may marke them to look like fiends comming out of hell: therfore great need of method that muſt cleare ſo hard cauſes as theſe are, and bring all things vntounto the light.

Reaſon 3. Iudgement, which can not begiuen before euidence hauehave bin brought in; and therfore muſt methode needs cleare all the bills and inditments that are to be brought in againſt p. 334wicked and euill doers, that ſo iudgement may be truly and ſubſtantially deliuered.

Reaſon 4. Becauſe of the conſciences of wicked men, which hauehave bin ſo long accuſtomed to ſinne, that they are ſo confufed, that they can giuegive no euidence againſt the ſinner; therefore muſt the Lord needs vſe his methode, before conſcience can any way aſſiſt the Lord in his iudgement.

Reaſon 5. Gods glory, which muſt ſhine brightly out of all workes, euen out of the workes of darkeneſſe; which cannot be imagined without methode: the glory of a ſtately building is not ſeen in the confuſed maſſe of it lying vponupon the earth, but when it is reared vp to the view of the whole world.

Reaſon 6. Multitude of offences: now wee can doe nothing with multitudes, vnleſſe we bring them vntounto ſome heads. How ſhould a iuſt account be taken of all ſinne, if the Lord ſhould not ſumme them vp into ſome generall? & how ſhould the general be prooued, except the order of the ſpecials might be ſeene how they were contained in the generall?

Reaſon 7. Quicke diſpatch. If truths were to be tryed by Syllogiſmes with the Lord, it would be a long time before all arguments ſhould be brought in, and eueryevery concluſion inferred. Again, much time would be ſpent, in prouing of eueryevery doubtfull propoſition, and great diſpute might be held on this ſide and on that: therefore the Lord will ſpeedily finiſh all in an exact methode, which is alwaies full of breuitie and perſpicuitie.

Reaſon 8. Remembrance: neither God nor man ſhould be able to carry in mind the ſinnes of the world but for methode: we might wonder how the Lord ſhould tel vsus all that euer we hauehave done, except it were for this rule of methode: and man could neuer make any good account out of his broken & crafie memory, except the Lord by his own method ſhould helpe him. Methodus mater memoriae.

Vſe 1. Reprehenſion: firſt a confutation of the wicked, that thinke as they hauehave done all in the darkeneſſe, ſo the darknes ſhal couer them for euer: but Pſal. 139.12. the darknes hideth not from thee, but the night ſhineth as the day, the darkeneſſe p. 335and light are both a like. Secondly, correction of the godly, that are troubled about this point more then any thing in the world. Pſal. 37. and Pſal. 73. and Pſal. 77

Vſe 2. Inſtruction: firſt admonition of the godly, to conſider what is the cauſe of all diſorder, and the true rule of all reformation: he ought to correct his heart, in iudging ſo hardly of religion; for that often is made of him the cauſe of all trouble. Again, to reforme that general crie; the poore they cry againſt the rich, and the rich againſt the poore; the prodigall perſon againſt the couetous, & the couetous againſt the ſpend-thrift; the man of pleaſure againſt the ſtupid perſon, and the ſtupid perſon againſt the man of pleaſure: all crie out againſt ſinne, and if eueryevery mans cry were true, then no man ſhould prooue a ſinner: but the cry plainely ſhewes, that totus mundus poſitus eſt in maligno, the whole world is ouerflowne with ſinne, but no man will ſee it in himſelfe. Well, a good method would remedy all this. Thirdly, this may admoniſh the wicked, that they hauehave variety of ſinnes, becauſe method is a diſpoſition of varietie: for what order can be ſeene in one thing? Fourthly, that ſinnes are linked together: for methode is of one thing vnderunder another, and ſo drawes in another: and therefore it were good they would conſider of that drawing of ſinne as with cart ropes. Fiftly, to take notice that God can make his light ſhine vponupon their dunghills, euen to reueale them, and ſet them in open view: therefore let them be more wary, for the leaſt of their ſecrets ſhall not eſcape this light. Sixtly, let them know that they ſhall hauehave their ſinnes propounded to their owne view, and to the view of the whole world: for methode propounds eueryevery thing to be veiwed. Seuenthly, that this ſhall open the whole myſterie of ſinne: for there is one word more that ſets forth the verie forme of methode, and that is an orderly placing of all things: for a man may be a long time ſetting on the ſcore, but neuer in any good order: for our frequenters of Ale-houſes ſet on a pace, but neuer in any good order; ſo ſinners ſet on a pace: they drawe many a ſcore for future payment: but their lines are ſo confuſed, that if they would at any time caſt vp their accounts, it would be impoſſible p. 336for th… therefore hath the Lord well put in thoſe words, in order; ſo that now they may he aſſured that the reckoning ſhall come to ſome yſſue: ſurely ſetting much on the ſcore among men often times makes broken reckonings, and ſo they fall together to quarrelling, and ſpend much more at the lawe: but this ſhall be remooued by the Lord; for this placing in order ſhall be done preſently; for the Lord in a briefe table will bring vntounto remembrance all his ſinnes. I ſaid in my lawe, thou ſhalt hauehave none other gods before me: now know that before mee were all things, and mine eyes ſaw all things in a moment; and therefore from this lawe I ſhewe that thou haſt had many thouſand gods before me, which now I ſet before thee. Secondly, I commanded thee to take heede of making any image or ſimilitude of me; but thou haſt made as many of me, as thou haſt thought thoughts; for eueryevery thought of thee was to make me like thy ſelfe; and therefore if in an howre thou can thinke multitudes of thoughts; then conceiue that in thy whole life thou haſt had a world of idolatrous thoughts. Thirdly I ſaid, that my name was a glorious name; and therefore bad thee be exceeding carefull of it; yet many waies haſt thou taken it in vaine, in thought, word, and deede: In thought thou haſt taſhly conceiued of me; how often haſt thou aduiſedly, and with great deliberation, prepared thy ſelfe to ſpeake of me? nay alas, how often hath there ſtarted out out of thy mouth, O God, O Lord, O Ieſus, O Chriſt, &c. if thy mouth when thou waſt an infant can teſtifie of this, that thou neuer ſhed a teare, without, O Lord, in thy mouth: then waſt thou vnwiſe, and knew not the value of this name: and ſince thy infancie, thou haſt turned thy facultie and abilitie in this thing to an exquiſite habite, and readie promptneſſe; ſo that without either ſ…utting or ſtammering, thou can at euerie word fling out, a Lord hauehave merciemercy vponupon vsus; but with what aduiſedneſſe, all that heare thee may eaſily iudge. Secondly, how often haſt thou ſet thy thoughts aboue Gods? & giuen more honour vntounto thy owne name, then vntounto Gods? ſurely thy truſt and confidence in thy ſelfe, will be a plaine argument for this. For words: firſt, for idle words; what ſwarmes of them haſt p. 337thou brought forth: ſecondly, profane ſpeeches, blaſphemous oathes, curſing of Gods prouidence, in wiſhing miſcheifes, and plagues vponupon thy poore creatures, whether men or beaſts: and many rotten words which this my lawe will preſently reckon vntounto thee. For my Sabbaths, how haſt thou ſanctified them in thy ſelfe, and all that belong vntounto thee? haſt thou not profaned them thy ſelfe, and ſet all thy ſeruants to do the ſame? wel, in a word, there was neuer a Sabbath ſpent in the whole courſe of thy life, that I had any glorie at all by, and looke thou not for any iot of glorie with mee. Fiftly, for thy father and mother, and all thy ſuperiours; how haſt thou honoured them? let thy conſcience tell thee how often thou haſt curſed the King in thy priuie chamber? how often thou haſt contemned my Magiſtrates? how often rebelled againſt father and mother? For murther, my law is but a word, thou ſhalt no… kill: yet how often haſt thou murthered thy brother in thought, word, and deede? Thou ſhalt not commit adulterie: but often haſt thou runne in conſent with adulterers; and when thou could accompliſh thy deſire, thou waſt not wanting in the practiſe. For ſtealing, how often hath thy neighbour ſuffered wrong by thee? For falſe witneſſe, thou haſt not ceaſed to ſlander, and falſely to accuſe thine owne mothers ſonne. For coueting that which is not thine owne, thou haſt not ceaſed night nor day from this offence: And therefore thinke of this order, and thou ſhalt hauehave a volume of ſinnes come into thy mind. For I may tearme thy conſcience nothing, but lex applicata: for when theſe things ſhall be applied vntounto thy conſcience, thou ſhalt ſufficiently be reſolued of this ſetting ſinne in order. Many admonitions more might be giuen, but theſe ſhall ſuffice.

The ſecond inſtruction is for the godly, that they walke circumſpectly, not as fooles, but as wife, redeeming the time, becauſe the dayes are euill: and ſo much the rather, becauſe by this means God ſhall bee more glorified in the condemnation of the wicked: for it is naturall vntounto men to excuſe themſelues by others: Why are you ſo ſtrict in our accounts with vsus? you can winke at oth…rs that hauehave beene as backeward as wee p. 338hauehave beene, and therefore in equitie you might hauehave conſidered our eſtate with others, and though we hauehave deſerued all you propound againſt vsus, yet we plead the law of nature againſt you: this you hauehave ſtamped in euerie one of vsus, quod tibi non vis, alterine feceris, ergo quod alijs non vis, nobis ne feceris: if this be ſeemely to others and praiſe worthie, I pray you let the ſame praiſe redound vntounto you by vsus. Beloued in the Lord, let vsus ſtoppe the mouthes of the wicked in this plea: Know you not that the Saints ſhall iudge the world? therefore keep your ſelues blameleſſe & vnſpotted of the world. Rom. 2.21. thou which teacheſt another, teacheſt thou not thy ſelfe? thou that preacheſt a man ſhould not ſteale, doeſt thou ſteale? thou that ſayeſt a man ſhould not commit adulterie, doeſt thou commit adulterie? thou that abhorreſt Idols, commiteſt thou ſacriledge? thou that glorieſt in the law, through breaking the lawe, diſhonoureſt thou God? for the name of God is blaſphemed among the Gentiles, through you: ſo beloued, will it be ſaide when we ſhall come to iudge the wicked; Sit you to iudge me according to the law, when you your ſelues hauehave done againſt the law? They may well turne it off, as the drab did in the Commedie, nam ſi ego digna hac contumelia ſum maximè, at tu indignus qui faceres tamen: well may I grant the fault, but that thou ſhouldſt charge me with it, that I vtterly renounce. Seeing therefore God will honour vsus, in making vsus accompanie him in his iudging of the world, let vsus purge our ſelues from all euill, while we accompanie the wicked in this world by neceſſitie of cohabitation; that ſo we may euen truly detect that coloured pretended holines of the wicked, 1. Pet. 2.1. malice, guile, hypocriſie. Malice is the roote, guile is the meanes of performance, and hypocriſie is the cloke to couer all. Therefore let vsus take willingly the Apoſtles exhortation, laying aſide all maliciouſnes, and all guile, and diſſimulation, and envie, and euill ſpeaking, as new borne babes deſire the ſincere milke of the word, that we may grow thereby, and ſo gather ſufficient ſtrength to glorifie God, and ſtand out againſt the wicked.

Vſe 3. Conſolation: firſt to all diſtreſſed ſoules, that they ſhal ſee all redreſſed, which hath grieued them in this life. Secondly, in all proſperity to be as wiſe as the wicked in their generations: p. 339the vniuſt ſteward knowing that his maſter would put him out of his office, prouides before the time for himſelfe: ſo ſurely the things of this world, which through our abuſe are become our maſters, and we the vniuſt diſpoſers of them, will one day turne vsus out of our office: & therfore let vsus make ſome good vſe of them while we hauehave them. Two men walking together, and hauing a dog to follow them, as long as they goe together, no man can iuſtly tell who is the owner, but when they part, the dog wil follow his maſter: euen ſo in the world, while we walke in it, no man knows who ownes the goods of the world; yet when the world and we part, it ſhall plainly appeare that they were the goods of the world, & ſo they return vntounto the owner: therefore happie is he that hath made him freinds of them, that ſo God may receiue him into his tabernacle. That nation that for the ſpace of three yeares would allot vntounto their prince all that he could wiſh, but whē his three yeares were expired, then was he to be baniſhed for euer into the worſt place they could imagine, and there to liue in miſery the reſt of his life: one prince among al the reſt is commended, for that the whole time of his glory, he gathered together and fent ouer before-hand, into the Iſle whether hee ſhould bee baniſhed all neceſſaries: ſo that after he was remoued from his throne of dignitie, hee liued a more comfortable life then all the time of his pompe in the world. So ſurely eueryevery Chriſtian labouring in this world to vſe all good bleſſings of God to his glory, ſhall be ſure to finde ſtore of heauenly bleſſings when they ſhall part with this world: he were a foole that trauailing by the high way, and beeing exceeding thirſtie, and meeting with a pleaſant riuer, could not be content to ſatisfie the thirſt of his ſoule, and ſo let the riuer runne on, but he would diuert the courſe of the riuer another way: ſo euerie man that liues in this world, and can not be content to vſe the things of this world, for all his neceſſities they can ſupply vntounto him; but he will change the courſe of them, and thinke that they ſhall for euer bleſſe him; and giuegive his ſoule reſt, not for manie yeres, but for euer. Alas, he is deceiued with them, and therefore Paul, 1. Tim. 6.17. Charge them that are rich in this world, that they be p. 342duplicate page p. 343duplicate page p. 340not hie minded, and that they truſt not in vncerten riches, but in the liuing God, which giueth vsus aboundantly all things to enioy: that they doe good, and be rich in good workes, and readie to diſtribute & communicate, laying vp in ſtore for themſelues a good foundation againſt the time to come, that they may obtaine eternall life: therefore may they be a way vntounto our happineſſe, if God giuegive vsus grace to vſe them a right. Now I come to the obiect, which is diſorder.

Sect. 3. Concerning the obiect of this order.

Them] The obiect of Gods diſpoſing iuſtice, are the ſinnes of the hypocrit, which are indeed nothing but diſorder and confuſion; and therfore in reaſon rather an oppoſite to order, then any obiect: but the excellencie of all rules is ſuch, that they are not onelyonly able to iudge themſelues, but alſo the contrarie. This diſorder we may plainly ſee in the firſt of Rom. from the 21. ver. to the end: Firſt, of the mind, vanitie and blindnes; vanitie in ſtrange purpoſes, blindnes in the performance of them, and diſorder which runneth with them both, and ſuffereth nothing to bee carried vntounto his ende: and therefore maketh all the purpoſes of wicked men to end in vanitie. Diſorder is the high way to vanitie; and blindneſſe is the only guide to diſorder: ſo that blindnes, diſorder, and vanitie, are three inſeparable companions. This blindnes is of the beſt eye, and therefore how great is that darknes? Secondly, from the mind this diſorder runnes a long to the wil and affections; and theſe are the more ſtrong, becauſe the deuil helps to driue them: and as we ſay in our common prouerbe, he will run faſt whom the deuil driues: and therfore the Apoſtle ſhewes how diſorderedly they gaue themſelues to all ſinne: therefore Iob 11.12. tells vsus that vaine man would be wiſe, though man new borne is like a wildaſſe colt. Hence the Apoſtle calls their mind reprobate; foreign.which word may be vnderſtood either actiuely, or paſſiuely: actiuely, that they diſprooue all good courſes: paſſiuely, that they are diſprooued and diſallowed of God. Thirdly, from vnderſtanding, will, and affections, they proceede to ſtrange diſorder in life and conuerſation: and therefore p. 341v. 28. they are ſaid to do… thoſe things which are not conuenient: which in particular are expreſſed in the 29, 30, and 31. v. The word in the Original, is foreign, which includes two things, foreign, neither dutie, nor decorum; ſo that they miſſe eueryevery action in the ſubſtance, and in the circumſtance. Dutie is wanting, therefore the forme of the action is ſpoiled: decencie is alſo vnperformed, and therefore no good manner is obſerued by the wicked. Therefore wicked men are like to themſelues within and without; for knowledge, will, and affection, they are diſordered at home; for life and conuerſation abroad.

Obſerv. Hence then it followeth, that Sinne is nothing but diſorder and confuſion, and that ſinners are the onelyonly diſordered and confuſed perſons in the world. Firſt, for the confuſion of ſinne: ſee it in regard of all times. God hath from the beginning of the world, made the times of his merciemercy and Iuſtice appeare; and yet ſinne hath ſo obſcured them, that a man can not diſcerne, whether men were more holy in the time of the Law, or now in the Goſpel. Indeede in the 2. of Tit. v. 11. it is ſaid, that the grace of God that bringeth ſaluation vntounto all men hath appeared, and teacheth vsus that we ſhould denie vngodlines, and worldly luſts: and that we ſhould liue ſoberly, and righteouſly, and holily in this preſent world: but alas, vngodlines and worldly luſts put forth themſelues, as euidently as they did when the Lord kept backe his glorious appearance of grace. Some Chriſtians celebrate a Chriſtmas day indeede, which if the name onelyonly were changed, a man might iudge it to be a day of Bacchus, the feaſt of Epicures, rather then the feaſt of Saints. Againe, it hath made a confuſion of all places: for how ſhall Chriſtians diſtinguiſh betwixt the heathen gentiles that neuer knewe the Lord, and them that hauehave made a profeſſion of his name? ſurely if it were not the worke of the Lord, many of their workes would teſtifie, that Gentiliſme, Iudaiſme, Atheiſme, and Chriſtianiſme, were all one. Thirdly, it hath made a confuſion of all Callings, inſomuch that no man can diſtinguiſh by the liues of men, betwixt a calling, and a recreation: for if recreations be not callings, then many a gentleman will p. 342prooue himſelfe to hauehave no calling. Fourthly, in actions, good or bad; neceffarie, or indifferent; ſeaſonable, or vnſeaſonable, ſinne makes all one. Fiftly, of perſons, old or young; prince or people, magiſtrate or meane perſons, ſuperiour or inferiour, Paſtour or flocke, all is one: for ſinne, will ſet the boy againſt the aged; people, Prince; inferiours, ſuperiours, and all ſhall be of the ſame profeſſion. And God tells Iſrael, Oſe. 4.9. there ſhall be like people, like priosts; which beareth the ſame ſenſe in all the reſt. And therefore if we looke into court and country, citie & towne, village and houſe, we ſhall ſee ſinne will be the quarter-maſter. Hence ambition wil order all in the court; couetouſneſſe in the country, pride in the city, deceit in the towne, drunkenneſſe, theft, & ſwilling in villages; contentions and brawling in families, the wife againſt the husband, and the husband againſt the wife, father againſt the ſonne, and ſeruant againſt maſter; ſo that he that would eſpie out any order in the world, may not with Diogenes, take a candle at noone day, go vp and downe the market to ſpie out an honeſt man; but if he were compaſſed about with all the ſtarres in heauen, and had all the light in the world, he were not able to ſpie out any order in any corner of the world, except that which the Lord himſelfe hath done, & will perfectly accompliſh hereafter. And as ſinne is in all theſe, ſo are ſinners; the oxe knowes his owner, and the aſſe his maſters crib; the crane, turtle, & ſwallow their appointed times; but euen Iſrael hath not knowne, Gods people hath not vnderſtood. For place, if God ſhall ſay vntounto man, as he did vntounto Moſes, Exod. 3.5. Moſes, Moſes, put thy ſhooes off thy feete, for the place whereon thou ſtandeſt is holy ground; Chriſt may ſay, my houſe ſhall be called a houſe of prayer; and the Preacher may ſay to eueryevery one, take heed vntounto your feet, when ye come into the houſe of God; yet none ſhall with Moſes, put off his ſhooes, hide his face, be afraid to looke vponupon God: for they will ſtare him in the face, euen ſtanding in all their filthines: they will make the houſe of God, a denne of theeues: and for all that the Preacher hath ſaid, be ſo farre from hearing, that they will offer without all controlment the ſacrifice of fooles. For Callings, it is as eaſie to pull the ſtarres from heauen, as p. 343to make ſome gentlemen leaue their pleaſures, or they that are giuen to a wandring life, to ſet themſelues to ſome honeſt calling, whereby they may glorifie God, profit Church & Common-wealth, and liue honeſtly among their neighbours. For actions, men neither care for honeſtie, nor diſhoneſtie, but ruſh into ſinne, as the horſe doth into the battell; and drinke in iniquitie, as the fiſh doth water. As for perſons, what care and conſcience make men of their companie? they can ſhake hands with eueryevery bodie, be moſt at eaſe with the wicked, and ſolace themſelues with thoſe that hate God. And therfore the point is cleare, that the world is full of diſorder, and confuſion. The reaſons whereof are theſe;

Reaſ. 1. Becauſe that ſinne and ſinners, breake all Gods limits, and wil be kept within no compaſſe, vntill the Lord take ſinne and ſinners, and chaine them vp for euer, with the deuill in hell.

Reaſ. 2. Becauſe ſinne confounds all mens memories: for take a ſinner, either in Church or Common-wealth, to giuegive accounts either to God or man, of that which they truſted him withall, and you ſhall finde him ſo confounded with the ſpending of his maſters goods, that he cannot tell iuſtly how any penie is put forth for his maſters profit: therefore at the day of iudgement, when the Lord ſhall call for his talents, wicked men ſhall be ſo confounded, that they hauehave nothing to ſay, but away with me wretch into the place of my torments.

Reaſ. 3. Is from the nature of ſinne, which accepts of all without diſtinction: it careth not how it comes by any thing, whether by hooke or by crooke (as we ſay:) and therefore ſinne beeing a great gatherer, and keeping no booke, either of receits or expences, muſt needes make confuſion when it comes to the reckoning: and therefore neither the giuer, nor the ſpender, ſhall hauehave any profit by it.

1. Vſe reprehenſion: Firſt, confutation of the wicked, that make no account of the day of Gods reckoning with them: but let them be aſſured, that Gods booke is neither croſſed, nor made vp in this world: and therefore muſt they looke to anſwer hereafter. Secondly, correction to the godly, that can p. 344not be content to let God be croſſing his book in this world, by afflicting and puniſhing of them: let them know, that God is iuſt, and ſinne muſt hauehave ſmart: therefore either in this world, or in the world to come: and bleſſed is he that hath it in this world.

2. Vſe inſtruction: Firſt, admonition to the wicked, to ſhew them plainly, that if they will hauehave their fill of ſinne in this world, they ſhall hauehave their paiment of it hereafter: and therefore if they will ſtand to their taske, they ſhall be ſure to ſtand to their perill. Secondly, direction to the godly, that they awake, and ſtrengthen the things which remaine; remember what they hauehave receiued and heard, concerning the Lord Ieſus, and hold it faſt, and repent of their wants; leaſt he come on them as a thiefe, and they know not what houre ſhall be the time of his approach.

3. Vſe conſolation, in all eſtates to him that diſpoſeth his way aright; becauſe the Lord will ſhew vntounto him, the ſaluation of his ſoule. Pſal. 50.23.

And thus much concerning the Order of Gods Iuſtice in the Cauſe, Forme, and Effect.