Eighty Sermons, Trinity Sunday · Sermon 42
SERM. XLII. Preached at Lincolns Inne upon Trinity-Sunday. 1620.
GEN. 18.25.
Shall not the Iudge of all the Earth do right?
THeſe words are the entrance into that prayer and expoſtulation, which Abraham made to and with God, in the behalfe of Sodome, and the other Cities. He that is, before Abraham was, Chriſt Jeſus himſelfe, in that prayer, which he hath propoſed to us, hath laid ſuch a foundation, as this is, ſuch a religious inſinuation into him, to whom we make that prayer; Before we aske any thing, we ſay. Our Father, which art in heaven: If he be our Father, A Father when his ſonne asks bread will not give him a ſtone; Luk. 11.12.God hath a fatherly diſpoſition towards us; And if he be our Father in Heaven, If evill fathers know how to give good things unto their children, how much more ſhall your heavenly Father give the Spirit to them that aske him? Shall your Father, which is in heaven, deny you any good thing? ſayes Chriſt there; It is impoſſible: Shall not the Iudge of all the Earth do right? ſayes Abraham here; It is as impoſſible.
The hiſtory which occaſioned and induced theſe words, I know you know. The Holy Ghoſt by Moſes hath expreſſed plainly, and your meditations have paraphraſed to yourſelves this hiſtory, That God appeared to Abraham, in the plaine of Mamre, in the perſons of three men; three men ſo glorious, as that Abraham gave them a great reſpect: That Abraham ſpoke to thoſe three, as to one perſon: That he exhibited all offices of humanity and hoſpitality unto them: That after they had executed the firſt part of their Commiſſion, which was to ratifie, and to reduce to a more certainty of time, the promiſe of Iſaac, and conſequently of the Meſſias, though Abraham and Sara were paſt hope in one another; that they imparted to Abraham, upon their departure, the indignation that God had conceived againſt the ſins of Sodome, and conſequently the imminent deſtruction of that City; That this awakened Abrahams compaſſion, and put him into a zeale, and vehemence; for, all the while, he is ſaid, to have been with him that ſpoke to him, and yet, now it is ſaid, Abraham drew near, he came up cloſe to God, and he ſayes,Ver. 23.24. Peradventure, (I am not ſure of it) but peradventure, there may be ſome righteous in the City, and if there ſhould be ſo, it ſhould be abſolutely unjuſt to deſtroy them; but, ſince it may be ſo, it is too ſoone to come to a preſent execution; Abſit a te, ſayes Abraham, Be that far from thee; And he repeats it twice; And upon the reaſon in our text, Shall not the iudge of all the Earth do right?
Firſt then, The perſon who is the Iudge of all the Earth, ſubmits us to a neceſſity of ſeeking,Diviſis. who it is that Abraham ſpeaks to; and ſo, who they were that appeared to him: whether they were three men, or three Angels, or two Angels, and the third, to whom Abraham eſpecially addreſſed himſelfe, were Chriſt: Or whether in theſe three perſons, whatſoever they were, there were any intimation, any inſinuation given, or any apprehenſion taken by Abraham, of the three bleſſed Perſons of the glorious Trinity. And then, in the ſecond part, in the expoſtulation it ſelfe, we ſhall ſee, firſt, The deſcent, and eaſineſſe of God, that he vouchfafes to admit an expoſtulation, an admonition from his ſervant, He is content that Abraham remember him, of his office: And the Expoſtulation lyes in this, That he is a Iudge, And ſhall not a Iudge do right? But more in this, That he is Iudge of all the Earth, and, if he do wrong, there is no Appeal from him, And ſhall not the Iudge of all the Earth do right? And from thence we ſhall fall upon this conſideration, What was that Right, which Abraham preſſes upon God here: And we ſhall finde it twofold: for, firſt, he thinks it unjuſt, that God ſhould wrap up juſt and unjuſt, righteous and unrighteous, all in one condemnation, in one deſtruction, Abſit, be this far from God: And then, he hath a farther ayme then that, That God for the righteous ſake, ſhould ſpare the unrighteous, and ſo forbeare the whole City. And though this Judge of the whole Earth, might have done right, though he had deſtroyed the moſt righteous perſons amongſt them, much more, though he had not ſpared the unrighteous, for the righteous ſake, yet we ſhall ſee at laſt, the abundant meaſure of Gods overflowing mercy to have declared it ſelfe ſo far, as if there had been any righteous, he had ſpared the whole City. Our parts then are but two: but two ſuch, as are high parts, and yet growing rich, and yet emproving, ſo far, as that the firſt is above Man, and the extent of his Reaſon, The myſtery of the Trinity; And the other is above God ſo, as that it is above all his works, The infinitenes of his Mercy.
To come to the ſeverall branches of theſe two maine parts, firſt, in the firſt, we aske,1. Part. An viri. An viri, whether theſe three that appeared to Abraham, were men or no. Now, between Abrahams apprehenſion, who ſaw this done, and ours, who know it was done, becauſe we read it here in Moſes relation, there is a great difference. Moſes who informes us now, what was done then, ſayes expreſly, Apparuit Dominus, The Lord appeared, and therefore we know they were more then ordinary men; But when Moſes tels us how Abraham apprehended it, Ecce tres viri, He lift up his eyes, and he ſaw three men, he took them to be but men, and therefore exhibited to them all offices of humanity and curteſie: Where we note alſo, that even by the Saints of God, civill behaviour, and faire language is conveniently exerciſed: A man does not therefore meane ill, becauſe he ſpeaks well: A man muſt not therefore be ſuſpected to performe nothing, becauſe he promiſes much: Such phraſes of humilitie, and diminution, and undervaluing of himſelfe, as David utters to Saul; ſuch phraſes of magnifying, and glorifying the Prince, as Daniel uſes to the King, perchance no ſecular ſtory, perchance no moderne Court will afford; Neither ſhall you finde in thoſe places, more of that which we call Complement,1 Sam. 25. then in Abigails acceſſe to David, in the behalfe of her fooliſh husband, when ſhe comes to intercede for him, and to deprecate his fault. Harſhneſſe, and moroſity in behaviour, ruſticity, and coorſeneſſe of language, are no arguments in themſelves, of a plaine, and a direct meaning, and of a ſimple heart. Abraham was an hundred yeares old, and that might, in the generall, indiſpoſe him; And it was ſoone after his Circumciſion, which alſo might be a particular diſabling; He was ſitting ſtill, and ſo not onelyonly enjoying his bodily eaſe, but his Meditation, (for his eyes were caſt downe) But as ſoon as he lift up his eyes; and had occaſion preſented him to doe a curteſie, for all his age, and infirmity, and poſſeſſion of reſt, he runs to them, and he bowes himſelfe to them, and ſalutes them, with words not onelyonly of curteſie, but of reverence: Explorat itinera, ſayes S. Ambroſe, he ſearches and inquires into their journey, that he might direct them, or accompany, or accommodate them; A deſt non quaerentibus, He prevents them, and offers before they aske; Rapit praetergreſſuros, when they pretended to goe farther, he forced them, by the irreſiſtible violence of curteſie, to ſtay with him, and he calls them, (or one amongſt them) Dominum, Lord, and profeſſes himſelfe their ſervant. But Abraham did not determine his curteſie in words, and no more: We muſt not think, that becauſe onelyonly man of all creatures can ſpeak, that therefore the onelyonly duty of man is to ſpeake; faire Apparell makes ſome ſhew in a wardrobe, but not halfe ſo good as when it is upon a body: faire language does ever well, but never ſo well as when it apparels a reall curteſie: Abraham entreated them faire, and entertained them well: he ſpoke kindly, and kindly performed all offices of eaſe, and refocillation to theſe way-faring ſtrangers.
Now here is our copie, but who writes after this copie? Abraham is pater multitudinis, A father of large poſterity, but he is dead without iſſue, or his race is failed; for, who hath this hoſpitall care of relieving diſtreſſed perſons now? Thou ſeeſt a needy perſon, and thou turneſt away thine eye; but it is the Prince of Darkneſſe that caſts this miſt upon thee; Thou ſtoppeſt thy noſe at his ſores, but they are thine owne incompaſſionate bowels that ſtinke within thee; Thou telleſt him, he troubles thee, and thinkeſt thou haſt chidden him into a ſilence; but he whiſpers ſtill to God, and he ſhall trouble thee worſe at laſt, when he ſhall tell thee, in the mouth of Chriſt Jeſus, I was hungry and ye fed me not: Still thou ſayeſt to the poore, I have not for you, when God knowes, a great part of that which thou haſt, thou haſt for them, if thou wouldſt execute Gods commiſſion, and diſpenſe it accordingly, as God hath made thee his ſteward for the poore. Give really, and give gently; Doe kindly, and ſpeake kindly too, for that is Bread, and Hony.
Abraham then tooke theſe for men,An Angeli. and offered curteſies proper for men: for though hee called him, to whom hee ſpoke, Dominum, Lord, yet it is not that name of the Lord, which implyes his Divinity, it is not Iehovah, but Adonai; it is the ſame name, and the ſame word,Iohn 20. which his wife Sara, after, gives him. And Mary Magdalen when ſhe was at Chriſts Sepulchre, ſpeaks of Chriſt, and ſpeaks to the Gardiner (as ſhe thought) in one and the ſame word: Tulerunt Dominum, ſhe ſayes of Chriſt, They have taken away my Lord, And to the Gardiner ſhe ſayes, Domine, ſi ſuſtuliſti: for foreign, which is the word in both places, was but a name of civill curteſie, and is well enough tranſlated by our men, in that later place, Sir, Sir if you have taken him away, &c. Abraham then, at their firſt appearing, had no evidence that they were other then men; but we have; for that place of the Apoſtle,Heb. 13.2. Be not forgetfull to entertaine ſtrangers, for thereby ſome have entertained Angels unawares, hath evermore, by all Expoſitors, had reference to this action of Abrahams; which proves both theſe firſt branches, That he knew it not, and That they were Angels. The Apoſtles principall purpoſe there is, to recommend to us Hoſpitality, but limited to ſuch hoſpitality as might in likelihood, or in poſſibility, be an occaſion of entertaining Angels, that is, of Angelicall men, good and holy men. Hoſpitality is a vertue, more recommended by the Writers in the Primitive Church, then any other vertue: but upon this reaſon, That the poore flock of Chriſt Jeſus, being by perſecution then ſcattered upon the face of the earth, men were neceſſarily to be excited, with much vehemence, to ſuccour and relieve them, and to receive them into their houſes, as they travailed.
Tertullian ſayes well, That the whole Church of God is one houſhold: He ſayes, every particular Church is Eccleſia Apoſtolica, quia ſoboles Apoſtolicarum, An Apoſtolicall Church, if it be an off-ſpring of the Apoſtolicall Churches: He does not ſay, quia ſoboles Apoſtolicae, becauſe that Church is the off-ſpring of the Apoſtolicall Church, as though there were but one ſuch, which muſt be the mother of all: for, ſayes he, Omnes primae, & omnes Apoſtolicae, Every Church is a ſupreme Church, and every Church is an Apoſtolicall Church, dum omnes unam probant unitatem, as long as they agree in the unity of that doctrine which the Apoſtles taught, and adhere to the ſupreme head of the whole Church, Chriſt Jeſus. Which S. Cyprian expreſſes more clearly, Epiſcopatus unus eſt, The whole Church is but one Biſhoprick, Cujus, à ſingulis, in ſolidum pars tenetur, Every Biſhop is Biſhop of the whole Church, and no one more then another. The Church then was, and ſhould be, as one houſhold; And in this houſhold, ſayes Tertullian there, there was firſt Communicatio pacis, a peaceable diſpoſition, a charitable interpretation of one anothers actions: And then there was Appellatio fraternitatis, ſayes he; That if they did differ in ſome things, yet they eſteemed themſelves ſons of one Father, of God, and by one Mother, the Catholique Church, and did not break the band of Brotherhood, nor ſeparate from one another for every difference in opinion; And laſtly, ſayes he, There was Conteſſeratio Hoſpitalitatis, A warrant for their reception and entertainment in one anothers houſes, whereſoever they travailed. Now, becauſe for the benefit and advantage of this eaſe, and accommodation in travailing, men conterfeited themſelves to be Chriſtians that were not, the Councel of Nice made ſuch proviſion as was poſſible; (though that alſo were deluded after) which was, That there ſhould be literae formatae, (as they called them) certaine teſtimoniall letters, ſubſcribed with foure characters, denoting Father, Son, and holy Ghoſt; and thoſe letters ſhould be conteſſeratio hoſpitalitatis, a warrant for their entertainment whereſoever they came. Still there was a care of hoſpitality, but ſuch, as Angels, that is, Angelicall, good and religious men, and truly Chriſtians, might be received.
Beloved, Baptiſme in the name of the Father, Son, and holy Ghoſt, is this Conteſſeration; all that are truly baptized are of this houſhold, and ſhould be relieved and received: But certainly, there is a race that have not this Conteſſeration, not theſe teſtimoniall letters, not this outward Baptiſme: Amongſt thoſe herds of vagabonds, and incorrigible rogues, that fill porches, and barnes in the Countrey, a very great part of them was never baptized: people of a promiſcuous generation, and of a miſchievous education; ill brought into the world, and never brought into the Church. No man receives an Angel unawares, for receiving or harbouring any of theſe; neither have theſe any intereſt in the houſhold of God, for they have not their firſt Conteſſeration: And as there are ſins which we are not bid to pray for, ſo there are beggers which we are not bid to give to. God appeared by Angels in the Old Teſtament, and he appeares by Angels in the New, in his Meſſengers, in his Miniſters, in his Servants: And that Hoſpitality, and thoſe feaſts which cannot receive ſuch Angels, thoſe Miniſters and Meſſengers of God, where by reaſon of exceſſe and drunkenneſſe, by reaſon of ſcurril and licentious diſcourſe, by reaſon of wanton and unchaſt provocations, by reaſon of execrable and blaſphemous oathes theſe Angels of God cannot be preſent, but they muſt either offend the company by reprehenſion, or prevaricate and betray the cauſe of God by their ſilence, this is not Abrahams hoſpitality, whoſe commendation was, that he received Angels.
Thoſe Angels came, and ſtood before Abraham, but till he lift up his eyes, and ran forth to them, they came not to him: The Angels of the Goſpel come within their diſtance, but if you will not receive them, they can break open no doores, nor ſave you againſt your will: The Angel does, as he that ſends him, Stand at the doore, and knock, Revel. 3.20.if the doore be opened, he comes in, and ſups with him; What gets he by that? This; He ſups with me too, ſayes Chriſt there; He brings his diſh with him; he feeds his Hoſt, more then his Hoſt him. This is true Hoſpitality, and entertainment of Angels, both when thou feedeſt Chriſt, in his poore members abroad, or when thou feedeſt thine owne ſoule at home, with the company and converſation of true and religious Chriſtians at thy table, for theſe are Angels.
Abraham then, took theſe three for men, and no more, when as they were Angels:An Chriſtus. But were they all Angels, and no more? was not that one, to whom more particularly Abraham addreſſed himſelfe, and called him Lord, The Son of God, Chriſt Jeſus? This very many, very learned amongſt the Ancients, did not onelyonly aske by way of Probleme, and diſputation, but affirme Doctrinally, by way of reſolution. Irenaeus thought it, and expreſſed it ſo elegantly, as it is almoſt pity, if it be not true; Inſeminatus eſt ubique in Scriptur is, Filius Dei, ſayes he: The Son of God is ſowed in every furrow, in every place of the Scripture, you may ſee him grow up; and he gives an example out of this place, Cum Abraham loquens, cum Abraham comeſurus, Chriſt talked with Abraham, and he dined with him. And they will ſay, that whereas it is ſaid in that place to the Hebrewes, That Abraham received Angels, the word Angel muſt not be too preciſely taken: For ſometimes, Angel in the Scriptures, ſignifies leſſe then Angel, (as Iohn, and Malachy are called Angels) and ſometimes Angel ſignifies more then Angel, as Chriſt himſelfe is called The Angel of the great Councell, according to the Septuagint: So therefore,Eſay 9. they will ſay, That though Chriſt were there, Chriſt himſelfe might be called ſo, An Angel; Or it may be juſtly ſaid by S. Paul, That Abraham did receive Angels, becauſe there were two, that were, without queſtion, Angels. This led Hilary to a direct, and a preſent reſolution, that Abraham ſaw Chriſt, and to exclaime gratulatorily in his behalfe, Quanta fidei vis, ut in indiſcreta aſsiſtentium ſpecie, Chriſtum internoſceret! What a perſpicacy had Abrahams faith, who, where they were all alike, could diſcerne one to be above them all!
Make this then the queſtion, whether Chriſt ever appeared to men upon earth, before his Incarnation; and the Scriptures not determining this queſtion at all, if the Fathers ſhall be called to judge it, it will ſtill be a perplexed caſe, for they will be equall in number, and in waight. S. Auguſtine (who is one of them that deny it) ſayes firſt, for the generall, the greateſt worke of all, the promulgation of the Law, was done by Angels alone, without concurrence of the Son; and for this particular, ſayes he, concerning Abraham, they who thinke that Chriſt appeared to Abraham, ground themſelves but upon this reaſon, That Abraham ſpeakes to all, in the ſingular number, as to one perſon; And then, ſayes that Father, they may alſo obſerve, that when this one Perſon, whom they conclude to be Chriſt, was departed from the other two, and that the other two went up to Sodome, Gen 19.18.there Lot ſpeakes to thoſe two, in the ſingular number, as to one perſon, as Abraham did before. From this argumentation of S. Auguſtines, this may well be raiſed, That when the Scriptures may be interpreted, and Gods actions well underſtood, by an ordinary way, it is never neceſſary, ſeldome ſafe to induce an extraordinary. It was then an ordinary, and familiar way for God, to proceed with thoſe his ſervants by Angels; but by his Son, ſo extraordinary, as that it is not cleare, that ever it was done; and therefore it needs not be ſaid, nor admitted in this place.
In this place, this falls properly to be noted, that even in theſe three glorious Angels of God, there was an eminent difference; One of them ſeemed to Abraham, to bee the principall man in the Commiſſion, and to that one, he addreſſed himſelfe. Amongſt the other Angels, which are the Miniſters in Gods Church, one may have better abilities, better faculties then another, and it is no errour, no weakneſſe in a man to deſire to conferre with one rather then with another, or to heare one rather then another. But Abraham did not ſo apply himſelfe to one of the three, that he neglected the other two: No man muſt be ſo cheriſhed, ſo followed, as that any other be thereby either defrauded of their due maintenance, or diſ-heartened for want of due incouragement. Wee have not the greateſt uſe of the greateſt Starres; but wee have more benefit of the Moone, which is leſſe then they, becauſe ſhe is nearer to us. It is not the depth, nor the wit, nor the eloquence of the Preacher that pierces us, but his neareneſſe; that hee ſpeaks to my conſcience, as though he had been behinde the hangings when I ſinned, and as though he had read the book of the day of Judgement already. Something Abraham ſaw in this Angels above the reſt, which drew him, which Moſes does not expreſſe; Something a man finds in one Preacher above another, which he cannot expreſſe, and he may very lawfully make his ſpirituall benefit of that, ſo that that be no occaſion of neglecting due reſpects to others.
This being then thus fixed,An Trinitas. that Abraham received them as men, that they were in truth no other then Angels, there remaines, for the ſhutting up of this Part, this Conſideration, whether after Abraham came to the knowledge that they were Angels, he apprehended not an intimation of the three Perſons of the Trinity, by theſe three Angels. Whether Gods appearing to Abraham (which Moſes ſpeaks of in the firſt verſe) were manifeſted to him,Ver. 13. Ver. 17. when Sarah laughed in her ſelfe, and yet they knew that ſhe laughed; Or whether it were manifeſted, when they imparted their purpoſe, concerning Sodome; (for, in both theſe places, they are called neither men nor Angels, but by that name, The Lord, and that Lord which is Jehovah) whether, I ſay, when Abraham diſcerned them to be ſuch Angels, as God appeared in them, and ſpoke and wrought by them, whether then, as he diſcerned the Divinity, he diſcerned the Trinity in them too, is the queſtion. I know the explicite Doctrine of the Trinity was not eaſie to be apprehended then; as it is not eaſie to be expreſſed now. It is a bold thing in ſervants, to inquire curiouſly into their Maſters Pedigree, whether he be well deſcended, or well allied: It is a bold thing too, to inquire too curiouſly into the eternall generation of Chriſt Jeſus, or the eternall proceſſion of the Holy Ghoſt. When Gregory Nazianzen was preſſed by one, to aſſigne a difference between thoſe words, Begotten, and Proceeding, Dic tu mihi, ſayes he, quid ſit Generatie, & ego dicam tibi, quid ſit Proceſsio, ut ambo inſaniamus: Doe thou tell me, what this Begetting is, and then I will tell thee, what this Proceeding is; and all the world will finde us both mad, for going about to expreſſe inexpreſſible things.
And as every manner of phraſe in expreſſing, or every compariſon, does not manifeſt the Trinity; ſo every place of Scripture, which the Fathers, and later men have applied to that purpoſe, does not prove the Trinity. And therefore, thoſe men in the Church, who have cryed downe that way of proceeding, to goe about to prove the Trinty, out of the firſt words of Geneſis, Creavit Dii, That becauſe God in the plurall is there joyned to a Verb in the ſingular, therefore there is a Trinity in Unity; or to prove the Trinity out of this place, that becauſe God, who is but one, appeared to Abraham in three Perſons, therefore there are three Perſons in the God-head; thoſe men, I ſay, who have cryed downe ſuch manner of arguments, have reaſon on their ſide, when theſe arguments are imployed againſt the Jews, for, for the moſt part, the Jews have pertinent, and ſufficient anſwers to thoſe arguments. But yet, betweene them, who make this place, a diſtinct, and a literall, and a concluding argument, to prove the Trinity, and them who cry out againſt it, that it hath no relation to the Trinity, our Church hath gone a middle, and a moderate way, when by appointing this Scripture for this day, when we celebrate the Trinity, it declares that to us, who have been baptized, and catechiſed in the name and faith of the Trinity, it is a refreſhing, it is a cheriſhing, it is an awakening of that former knowledge which we had of the Trinity, to heare that our onelyonly God thus manifeſted himſelfe to Abraham in three Perſons.
Luther ſayes well upon this text, If there were no other proofe of the Trinity but this, I ſhould not believe the Trinity; but yet ſayes he, This is Singulare teſtimonium de articule Trinitatis, Though it be not a concluding argument, yet it is a great teſtimony of the Trinity. Fateor, ſaies he, hiſtorico ſenſu nihil concludi praeter hoſpitalitatem, I confeſſe, in the literall ſenſe, there is nothing but a recommendation of hoſpitality, and therefore, to the Jews, I would urge no more out of this place: Sed non ſic agendum cum auditoribus, ac cum adverſariis, We muſt not proceed alike with friends and with enemies. There are places of Scriptures for direct proofes, and there are places to exerciſe our meditation, and devotion in things, for which we need not, nor aske not any new proofe. And for exerciſe, ſayes Luther, Rudi ligne ad formam gladii utimur, We content our ſelves with a foyle, or with a ſtick, and we require not a ſharpe ſword. To cut off the enemies of the Trinity, we have two-edged ſwords, that is, undeniable arguments: but to exerciſe our owne devotions, we are content with ſimilitudinary, and comparative reaſons. He purſues it farther, to good uſe: The ſtory doth not teach us, That Sarah is the Chriſtian Church, and Hagar the Synagogue; But S. Paul proves that, from that ſtory; he proves it from thence,Gal. 4.24. though he call it but an Allegory. It is true that S. Auguſtine ſayes, Figuranihil probat, A figure, an Allegory proves nothing; yet, ſayes he, addit lucem, & ornat, It makes that which is true in it ſelfe, more evident and more acceptable.
And therefore it is a lovely and a religious thing, to finde out Veſtigia Trinitatis, Impreſſions of the Trinity, in as many things as we can; and it is a reverent obedience to embrace the wiſdome of our Church, in renewing the Trinity to our Contemplation, by the reading of this Scripture, this day, for, even out of this Scripture, Philo Iudaeus, (although hee knew not the true Trinity aright) found a threefold manifeſtation of God to man, in this appearing of God to Abraham: for, as he is called in this Story, Iehova, he conſiders him, Fontem Eſſentiae, To be the fountaine of all Being; As hee is called Deus, God, he conſiders him, in the adminiſtration of his Creatures, in his providence; As he is called Dominus, Lord, and King, he conſiders him in the judgement, glorifying, and rejecting according to their merits: So, though hee found not a Trinity of Perſons, he found a Trinity of Actions in the Text, Creation, Providence, and Judgement. If he, who knew no Trinity, could finde one, ſhall not we, who know the true one, meditate the more effectually upon that, by occaſion of this ſtory? Let us therefore, with S. Bernard, conſider Trinitatem Creatricem, and Trinitatem Creatam, A Creating, and a Created Trinity; A Trinity, which the Trinity in Heaven, Father, Son, and Holy Ghoſt, hath created in our ſoules, Reaſon, Memory, and Will; and that we have ſuper-created, added another Trinity, Suggeſtion, and Conſent, and Delight in ſin; And that God, after all this infuſes another Trinity, Faith, Hope, and Charity, by which we returne to our firſt; for ſo far, that Father of Meditation, S. Bernard, carries this conſideration of the Trinity. Since therefore the confeſſion of a Trinity is that which diſtinguiſhes us from Jews, and Turks, and al other profeſſions, let us diſcerne that beame of the Trinity, which the Church hath ſhewed us, in this text, and with the words of the Church, conclude this part, O holy, bleſſed, and glorious Trinity, three Perſons, and one God, have mercy upon us miſerable ſinners.
We are deſcended now to our ſecond part,2 Part. Expoſtulatio. Iob 31.13. what paſt between God and Abraham, after he had thus manifeſted himſelfe unto him; Where we noted firſt, That God admits, even expoſtulation, from his ſervants; almoſt rebukes and chidings from his ſervants. We need not wonder at Iobs humility, that he did not deſpiſe his man, nor his mayd, when they contended with him, for God does not deſpiſe that in us. God would have gone from Iacob when he wreſtled, Gen. 32.26.and Iacob would not let him go, and that prevailed with God. If we have an apprehenſion when we beginne to pray, that God doth not heare us, not regard us, God is content that in the fervor of that prayer, we ſay with David, Evigila Domine, and Surge Domine, Awake O Lord, and Ariſe O Lord; God is content to be told, that he was in bed, and aſleepe, when he ſhould heare us. If we have not a preſent deliverance from our enemies, God is content that we proceed with David, Eripe manum de ſinu, Pluck out thy hand out of thy boſome; God is content to be told, that he is ſlack and dilatory when he ſhould deliver us. If we have not the ſame eſtimation in the world, that the children of this world have, God is content that we ſay with Amos, Pauperem pro calceamentis, Amos 2.6.that we are ſold for a paire of ſhooes; And with S. Paul, that we are the off-ſcouring of the world: God is content to be told, that he is unthrifty, and prodigall of his ſervants lives, and honours, and fortunes. Now, Offer this to one of your Princes, ſays the Prophet, and ſee whether he will take it. Bring a petition to any earthly Prince, and ſay to him, Evigila, and Surge, would your Majeſty would awake, and reade this petition, and ſo inſimulate him of a former drowſineſſe in his government; ſay unto him, Eripe manum, pull thy hand out of thy boſome, and execute Juſtice, and ſo inſimulate him of a former manacling and ſlumbring of the Lawes; ſay unto him, we are become as old ſhooes, and as off-ſcourings, and ſo inſimulate him of a diminution, and diſ-eſtimation faln upon the Nation by him, what Prince would not (and juſtly) conceive an indignation againſt ſuch a petitioner? which of us that heard him, would not pronounce him to be mad, to eaſe him of a heavier imputation? And yet our long-ſuffering, and our patient God, (muſt we ſay, our humble and obedient God?) endures all this: He endures more; for, when Abraham came to this expoſtulation, Shall not the Iudge of all the earth do right? God had ſaid never a word, of any purpoſe to deſtroy Sodom, but he ſaid only, He would go ſee, whether they had done altogether, according to that cry, which was come up againſt them; and Abraham comes preſently to this vehemency: And might not the Supreme Ordinary, God himſelfe, goe this viſitation? might not the ſupreme Judge, God himſelfe, go this Circuit? But as long as Abraham kept himſelfe upon this foundation, It is impoſſible, that the Iudge of all the earth ſhould not do right, God miſ-interpreted nothing at Abrahams hand, but received even his Expoſtulations, & heard him out, to the ſixt petition.
Almoſt ſuch an Expoſtulation as this, Moſes uſes towards God; He asks God a reaſon of his anger,Iudex. Exod. 32.11. Lord, why doth thy wrath waxe hot againſt thy people? He tels him a reaſon, why he ſhould not doe ſo, For thou haſt brought them forth with a great power, and with a mighty hand: And he tels him the inconveniences that might follow, The Egyptians will ſay, He brought them out for miſchiefe, to ſlay them in the mountaine: He imputes even perjury to God himſelfe, and breach of Covenant, to Abraham, Iſaac, and Iacob, which were Feffees in truſt, betweene God and his people, and he ſayes, Thou ſware'ſt to them, by thine owne ſelfe, that thou wouldſt not deale thus with them; And therefore he concludes all with that vehemence, Turne from thy fierce wrath, and repent this evill purpoſe againſt them. But we finde a prayer, or expoſtulation, of much more exorbitant vehemence, in the ſtories of the Roman Church, towards the bleſſed Virgin, (towards whom, they uſe to bee more mannerly and reſpective then towards her Son, or his Father) when at a ſiege of Conſtantinople, they came to her ſtatue, with this proteſtation, Looke you to the drowning of our Enemies ſhips, or we will drowne you: Si vis ut imaginem tuam non mergamus in mari, merge illos. The fartheſt that Abraham goes in this place, is, That God is a Iudge, and therefore muſt doe right: Iob 32.10.for, Far be wickedneſſe from God, and iniquity from the Almighty; ſurely God will not do wickedly, neither will the Almighty pervert judgement. An Uſurer, an Extortioner, an Oppreſſor, a Libeller, a Thiefe, and Adulterer, yea a Traytor, makes ſhift to finde ſome excuſe, ſome flattery to his Conſcience; they ſay to themſelves; the Law is open, and if any be grieved, they may take their remedy, and I muſt endure it, and there is an end. But, ſince nothing holds of this oppreſſor, and manifold malefactor, but the ſentence of the Judge, ſhall not the Judge doe right? how muſt this neceſſarily ſhake the frame of all? An Arbitrator or a Chancellor, that judges by ſubmiſſion of parties, or according to the Dictates of his owne underſtanding, may have ſome excuſe, He did as his Conſcience led him: But ſhall not a Iudge, that hath a certaine Law to judge by, do right? Eſpecially if he be ſuch a Judge, as is Iudge of the whole earth? which is the next ſtep in Abrahams expoſtulation.
Now, as long as there lies a Certiorari from a higher Court,Omnem terram. or an Appeale to a higher Court, the caſe is not ſo deſperate, if the Judge doe not right, for there is a future remedy to be hoped: If the whole State be incenſed againſt me, yet I can finde an eſcape to another Country; If all the World perſecute me, yet, if I be an honeſt man, I have a ſupreame Court in my ſelfe, and I am at peace, in being acquitted in mine owne Conſcience. But God is the Judge of all the earth; of this which I tread, and this earth which I carry about me; and when he judges me, my Conſcience turnes on his ſide, and confeſſes his judgement to be right. And therefore S. Pauls argument, ſeconds, and ratifies Abrahams expoſtulation; Is God unrighteous? God forbid; for then, ſayes the Apoſtle,Rom. 3.6. how ſhall God judge the World? The Pope may erre, but then a Councell may rectifie him: The King may erre; but then, God, in whoſe hands the Kings heart is, can rectifie him. But if God, that judges all the earth, judge thee, there is no error to be aſſigned in his judgement, no appeale from God not throughly informed, to God better informed, for hee alwaies knowes all evidence, before it be given. And therefore the larger the juriſdiction, and the higher the Court is, the more carefull ought the Judge to be of wrong judgement; for Abrahams expoſtulation reaches in a meaſure to them, Shall not the Iudge of all (or of a great part of the earth) do right?
Now what is the wrong, which Abraham diſſwaded, and deprecated here? firſt,Iuſti cum impiis. Ne juſti cum impiis, That God would not deſtroy the Juſt with the unjuſt, not make both their caſes alike. This is an injuſtice, which never any bloody men upon earth, but thoſe, who exceeded all, in their infamous purpoſes, the Authors, and Actors in the Powder treaſon, did ever deliberately and adviſedly, upon debate whether it ſhould be ſo, or no, reſolve, that all of both Religions ſhould periſh promiſcuouſly in the blowing up of that houſe. Here the Devill would be Gods Ape; and as God had preſented to S. Peter, a ſheete of all ſorts of Creatures, cleane and uncleane, and bad him take his choice, kill and eate; So the Devill would make S. Peter, in his imaginary Succeſſor, or his inſtruments, preſent God a ſacrifice of cleane and uncleane, Catholiques and Heretiques, (in their denomination) and bid him take his choyce: which action, whoſoever forgets ſo, as that he forgets what was intended in it, forgets his Religion, and whoſoever forgets it ſo, as that he forgets what they would doe againe, if they had power, forgets his reaſon. But this is not the way of Gods juſtice; God is a God of harmony, and conſent, and in a muſicall inſtrument, if ſome ſtrings be out of tune, wee doe not preſently breake all the ſtrings, but reduce and tune thoſe, which are out of tune.
As gold whileſt it is in the mine, in the bowels of the earth, is good for nothing, and when it is out, and beaten to the thinneſſe of leaf-gold, it is waſted, and blown away, and quickly comes to nothing; But when it is tempered with ſuch allay, as it may receive a ſtamp and impreſſion, then it is currant and uſefull: So whileſt Gods Juſtice lyes in the bowels of his own decree and purpoſe, and is not executed at all, we take no knowledge that there is any ſuch thing; And when Gods Juſtice is dilated to ſuch an expanſion, as it overflowes all alike, whole Armies with the ſword, whole Cities with the plague, whole Countryes with famine, oftentimes we loſe the conſideration of Gods Juſtice, and fall upon ſome naturall cauſes, becauſe the calamity is faln ſo indifferently upon juſt and unjuſt, as that, we thinke, it could not be the act of God: but when Gods Juſtice is ſo allayd with his wiſedome, as that we ſee he keeps a Goſhen in Aegypt, and ſaves his ſervants in the deſtruction of his enemies, then we come to a rich and profitable uſe of his Juſtice. And therefore Abraham preſſes this, with that vehement word, Chalilah, Abſit: Abraham ſerves a Prohibition upon God, as S. Peter would have done upon Chriſt, when he was going up to Jeruſalem to ſuffer, Abſit, ſayes he, Thou ſhalt not do this. But the word ſignifies more properly prophanationem, pollutionem: Abraham intends, that God ſhould know, that it would be a prophaning of his holy honour, and an occaſion of having his Name blaſphemed amongſt the Nations, if God ſhould proceed ſo, as to wrap up juſt and unjuſt, righteous and unrighteous, all in one condemnation, and one execution; Abſit, Be this far from thee.
But Abrahams zeale extended farther then this;Vt parcat Impiis. his deſire and his hope was, That for the righteous ſake, the unrighteous might be ſpared, and reſerved to a time of repentance. This therefore miniſters a provocation to every man, to be as good as he can, not onelyonly for his own ſake, but for others too. This made S. Ambroſe ſay, Quantus murus patriae, vir bonus? An honeſt and religious man, is a wall to a whole City, a ſea to a whole Iland. When our Saviour Chriſt obſerved, that they would preſſe him with that Proverb, Medice, cura teipſum, Phyſitian, heal thy ſelfe, we ſee there, that himſelfe was not his perſon,Luk. 4.23. but his Country was himſelfe; for that is it that they intend by that Proverb, Heal thy ſelfe, take care of them that are near thee, do that which thou doeſt here in Capernaum, at home; Preach theſe Sermons there; do theſe miracles there: cure thy Country, and that is curing thy ſelfe. Live ſo, that thy example may be a precedent to others; live ſo, that for thy ſake, God may ſpare others; and then, and not till then, thou haſt done thy duty. God ſpares ſometimes, ob commixtionem ſanguinis, for kindreds ſake, and for alliance; and therefore it behoves us to take care of our allyances, and planting our children in religious families. How many judgements do we eſcape, becauſe we are of the ſeed of Abraham, and made partakers of the Covenant, which the Gentils, who are not ſo, are overwhelmed under? God ſpares ſometimes, Ob cohabitationem, for good neighbourhood; he will not bring the fire near a good mans houſe: As here,Act. 27. in our Text, he would have done in Sodome, and as he did ſave many, onelyonly becauſe they were in the ſame Ship with S. Paul. And therefore, as in the other Religion, the Jews have ſtreets of their own, and the Stews have ſtreets of their own; ſo let us chooſe to make our dwellings, and our converſation of our own, and not affect the neighbourhood, nor the commerce of them who are of evill communication. Be good then, that thou mayeſt communicate thy goodneſſe to others; and conſort with the good, that thou mayeſt participate of their goodneſſe. Omnis ſapiens ſtulti eſt redemptio, is excellently ſaid by Philo, A wiſe mad is the ſaviour and redeemer of a foole: And, (as the ſame man ſays) though a Phyſitian when he is called, diſcerne that the patient cannot be recovered, yet he will preſcribe ſomething, Ne ob ejus negligentiam periiſſe videatur, leſt the world ſhould think he dyed by his negligence; How incurable, how incorrigible ſoever the world be, be thou a religious honeſt man, leſt ſome childe in thy houſe, or ſome ſervant of thine be damned, which might have been ſaved, if thou hadſt given good example. Gods ordinary way is to ſave man by man; and Abraham thought it not out of Gods way, to ſave man for man, to ſave the unjuſt for the juſt, the unrighteous for the righteous ſake.
But if God do not take this way,Si nolit Deus. Eccleſ. 9.2. if he do wrap up the juſt and the unjuſt in the ſame Judgement, is God therefore unjuſt? God forbid. All things come alike to all, ſayes Solomon; One event to the righteous, and to the wicked, to the cleane, and to the uncleane, to him that ſacrificeth, and to him that ſacrificeth not; as is the good, ſo is the ſinner, and he that ſweareth, as he that feareth an Oath. There is one event of all, ſayes he; but, ſayes he, This is an evill, that it is ſo: But what kinde of evill? An evill of vexation; becauſe the weake are ſometimes ſcandalized that it is ſo, and the glory of God ſeems for a time to be obſcured, when it is ſo, becauſe the good are not diſcerned from the evill. But yet God, who knowes beſt how to repayre his own honour, ſuffers it, nay appoints it to be ſo, that juſt and unjuſt are wrapped up in the ſame Judgement. The Corne is as much beaten in the threſhing, as the ſtraw is; The juſt are as much puniſhed here as the unjuſt. Becauſe God of his infinite goodneſſe, hath elected me from the beginning, therefore muſt he provide that I have another manner of birth, or another manner of death, then the Reprobate have? Muſt he provide, that I be borne into the world, without originall ſin, of a Virgin, as his Son was, or that I go out of the world, by being taken away, as Enoch was, or as Elias? And though we have that one example of ſuch a comming into the world, and a few examples of ſuch a going out of the world, yet we have no example (not in the Son of God himſelfe) of paſſing through this world, without taking part of the miſeries and calamities of the world, common to juſt and unjuſt, to the righteous and unrighteous. If Abraham therefore ſhould have intended onelyonly temporall deſtruction, his argument might have been defective: for Ezekiel, and Daniel, and other juſt men, were carried into Captivity, as well as the unjuſt, and yet God not unrighteous: God does it, and avowes it, and profeſſes that he will do it, and do it juſtly; Occidam in te juſtum & injuſtum, I will cut off the righteous and unrighteous together. There is no man ſo righteous,Ezek. 21.3. upon whom God might not juſtly inflict as heavy judgements, in this world, as upon the moſt unrighteous; Though he have wrapped him up in the righteouſneſſe of Chriſt Jeſus himſelfe, for the next world, yet he may juſtly wrap him up in any common calamity falling upon the unrighteous here. But the difference is onelyonly in ſpirituall deſtruction. Abraham might juſtly apprehend a feare, that a ſudden and unprepared death might endanger them for their future ſtate; And therefore he does not pray, that they might be ſevered from that judgement, becauſe, if they dyed with the unrighteous, they dyed as the unrighteous, if they paſſed the ſame way as they, out of this world, they therefore paſſed into the ſame ſtate as they, in the next world, Abraham could not conclude ſo, but becauſe the beſt men do alwayes need all meanes of making them better, Abraham prayes, that God would not cut them off, by a ſudden deſtruction, from a conſidering, and contemplating the wayes of his proceeding, and ſo a preparing themſelves to a willing and to a thankfull embracing of any way, which they ſhould ſo diſcerne to be his way. The wicked are ſuddenly deſtroyed; and do not ſee what hand is upon them, till that hand bury them in hell; The godly may die as ſuddenly, but yet he ſees and knows it to be the hand of God, and takes hold of that hand, and by it is carried up to heaven.
Now, if God be ſtill juſt, though he puniſh the juſt with the unjuſt, in this life,Sinon parcat. much more may he be ſo, though he do not ſpare the unjuſt for the righteous ſake, which is the principall drift of Abrahams expoſtulation, or deprecation. God can preſerve ſtill, ſo as he did in Aegypt. God hath the ſame Receipts, and the ſame Antidotes which he had, to repell the flames of burning furnaces, to binde or ſtupifie the jawes of hungry Lyons, to blunt the edge of Swords, and overflowing. Armyes, as he had heretofore.Iohn 8.59.18.6. Chriſt was inviſible to his enemies, when he would ſcape away; And he was impregnable to his enemies, when in his manifeſtation of himſelfe, (I am he) they fell downe before him; And he was invulnerable, and immortall to his enemies, as long as he would be ſo, for if he had not opened himſelfe to their violence, no man could have taken away his ſoule; And where God ſees ſuch deliverances conduce more to his honour then our ſuffering does, he will deliver us ſo in the times of perſecution. So that God hath another way, and he had another anſwer for Abrahams petition; he might have ſaid, There is no ill conſtruction, no hard concluſion to be made, if I ſhould take away the juſt with the unjuſt, neither is there any neceſſity, that I ſhould ſpare the wicked for the righteous: I can deſtroy Sodome, and yet ſave the righteous; I can deſtroy the righteous, and yet make death an advantage to them; which way ſoever I take, I can do nothing unjuſtly.
But yet, though God do not binde himſelfe to ſpare the wicked for the righteons yet he deſcends to do ſo at Abrahams requeſt. The jaw-bone of an Aſſe, in the hand of Samſon, Tainen id facit.was a devouring ſword. The words of man, in the mouth of a faithfull man, of Abraham, are a Canon againſt God himſelfe, and batter down all his ſevere and heavy purpoſes for Judgements. Yet, this comes not, God knows, out of the weight or force of our words, but out of the eaſineſſe of God. God puts himſelfe into the way of a ſhot, he meets a weak prayer, and is graciouſly pleaſed to be wounded by that: God ſets up a light, that we direct the ſhot upon him, he enlightens us with a knowledge, how, and when, and what to pray for; yea, God charges, and diſcharges the Canon himſelf upon himſelfe; He fils us with good and religious thoughts, and appoints and leaves the Holy Ghoſt, to diſcharge them upon him, in prayer, for it is the Holy Ghoſt himſelfe that prayes in us. Mauz zim, whch is, The God of forces, is not the name of our God,Dan. 11.38. but of an Idoll; Our God is the God of peace, and of ſweetneſſe; ſpirituall peace, ſpirituall honey to our ſouls; His name is Deus optimus maximus; He is both; He is All Greatneſſe, but he is All Goodneſſe firſt: He comes to ſhew his Greatneſſe at laſt, but yet his Goodneſſe begins his Name, and can never be worne out in his Nature. He made the whole world in ſix dayes, but he was ſeaven in deſtroying one City, Jericho. God threatens Adam, If thou eate that fruit, in that day, Morte morieris, Thou ſhalt dye the death; Here is a double Death interminated in one Day: Now, one of theſe Deaths is ſpirituall Death, and Adam never dyed that Death; And for the other Death, the bodily Death, which might have been executed that day, Adam was reprieved above nine hundred yeares. To lead all to our preſent purpoſe, Gods deſcending to Abrahams petition, to ſpare the wicked for a few juſt, is firſt and principally to advance his mercy, That ſometimes in abundant mercy, he does ſo; but it is alſo to declare, that there is none juſt and righteous.Jerem. 5.1. Run to and fro through the ſtreets of Ieruſalem, (ſayes God in the Prophet) and ſeeke in the broad places, If yee can finde a man, if there be any that executeth Iudgement, that ſeeketh Truth, and I will pardon it. Where God does not intimate, that he were unjuſt, if he did not ſpare thoſe that were unjuſt, but he declares the generall flood and inundation of unrighteouſneſſe upon Earth, That upon Earth there is not a righteous man to be found. If God had gone no farther in his promiſe to man, then that, if there were one righteous man, he would ſave all, this, in effect, had been nothing, for there was never any man righteous, in that ſenſe and acceptation; He promiſed and ſent one who was abſolutely righteous, and for his ſake hath ſaved us.
To collect all,Concluſio. and bind up all in one bundle, and bring it home to your own boſomes, remember, That though he appeared in men, it was God that appeared to Abraham; Though men preach, though men remit ſins, though men abſolve, God himſelf ſpeakes, and God works, and God ſeales in thoſe men. Remember that nothing appeared to Abrahams apprehenſion but men, yet Angels were in his preſence; Though we binde you not to a neceſſity of beleeving that every man hath a particular Angel to aſſiſt him, (enjoy your Chriſtian liberty in that, and think in that point ſo as you ſhall find your devotion moſt exalted, by thinking that it is, or is not ſo) yet know, that you do all that you doe, in the preſence of Gods Angels; And though it be in it ſelfe, and ſhould be ſo to us, a ſtronger bridle, to conſider that we doe all in the preſence of God; (who ſees clearer then they, for he ſees ſecret thoughts, and can ſtrike immediately, which they cannot do, without commiſſion from him) yet ſince the preſence of a Magiſtrate, or a Preacher, or a father, or a husband, keeps men often from ill actions, let this prevaile ſomething with thee, to that purpoſe, That the Angels of God are alwayes preſent, though thou diſcerne them not. Remember, that though Chriſt himſelf were not amongſt the three Angels, yet Abraham apprehended a greater dignity, and gave a greater reſpect to one then to the reſt; but yet without neglecting the reſt too: Apply thy ſelfe to ſuch Miniſters of God, and ſuch Phyſitians of thy ſoule, as thine owne conſcience tels thee doe moſt good upon thee; but yet let no particular affection to one, defraud another in his duties, nor empaire another in his eſtimation. And remember too, That though Gods appearing thus in three perſons, be no irrefragable argument to prove the Trinity againſt the Jews, yet it is a convenient illuſtration of the Trinity to thee that art a Chriſtian: And therefore be not too curious in ſearching reaſons, and demonſtrations of the Trinity, but yet accuſtome thy ſelfe to meditations upon the Trinity, in all occaſions, and finde impreſſions of the Trinity, in the three faculties of thine owne ſoule, Thy Reaſon, thy Will, and thy Memory; and ſeeke a reparation of that thy Trinity, by a new Trinity, by faith in Chriſt Jeſus, by hope of him, and by a charitable delivering him to others, in a holy and exemplar life.
Deſcend thou into thy ſelfe, as Abraham aſcended to God, and admit thine owne expoſtulations, as God did his. Let thine own conſcience tell thee not onelyonly thy open and evident rebellions againſt God, but even the immoralities, and incivilities that thou doſt towards men, in ſcandalizing them, by thy ſins; And the abſurdities that thou committeſt againſt thy ſelfe, in ſinning againſt thine owne reaſon; And the uncleanneſſes, and conſequently the treachery that thou committeſt againſt thine owne body; and thou ſhalt ſee, that thou hadſt been not onelyonly in better peace, but in better ſtate, and better health, and in better reputation, a better friend, and better company, if thou hadſt finned leſſe; becauſe ſome of thy ſins have been ſuch as have violated the band of friendſhip; and ſome ſuch as have made thy company and converſation dangerous, either for tentation, or at leaſt for defamation. Tell thy ſelfe that thou art the Judge, as Abraham told God that he was, and that if thou wilt judge thy ſelfe, thou ſhalt ſcape a ſeverer judgement. He told God that he was Judge of all the earth; Judge all that earth that thou art, Judge both thy kingdomes, thy ſoule and thy body; Judge all the Provinces of both kingdomes, all the ſenſes of thy body, and all the faculties of thy ſoule, and thou ſhalt leave nothing for the laſt Judgement. Mingle not the juſt and the unjuſt together; God did not ſo; Doe not thinke good and bad all one; Doe not think alike of thy ſins, and of thy good deeds, as though when Gods grace had quickned them, ſtill thy good works were nothing, thy prayers nothing, thine almes nothing in the ſight and acceptation of God: But yet ſpare not the wicked for the juſt, continue not in thy beloved ſin, becauſe thou makeſt God amends ſome other way. And when all is done, as in God towards Abraham, his mercy was above all, ſo after all, Miſerere animae tuae, Be inercifull to thine owne ſoule; And when the effectuall Spirit of God hath ſpoken peace and comfort, and ſealed a reconciliation to God, to thy ſoule, reſt in that bleſſed peace, and enter into no ſuch new judgement with thy ſelfe againe, as ſhould overcome thine own Mercy, with new diſtractions, or new ſuſpitions that thy Repentance was not accepted, or God not fully reconciled unto thee. God, becauſe he judges all the earth, cannot doe wrong; If thou judge thy earth and earthly affections ſo, as that thou examine clearly, and judge truly, thou doſt not doe right, if thou extend not Mercy to thy ſelfe, if thou receive not, and apply not cheerfully and confidently to thy ſoul, that pardon and remiſſion of all thy ſins, which the holy Ghoſt, in that bleſſed ſtate, hath given thee commiſſion to pronounce to thine owne ſoul, and to ſeale with his ſeale.