Gods arraignement of hypocrites with an inlargement concerning Gods decree in ordering sinne. As likewise a defence of Mr. Calvine against Bellarmine; and of Mr. Perkins against Arminius.

Sect. 3. Of the obiect.

Thee] God in his owne children, loues the person, and ac∣cepts of them in Christ, and onely hates their sinne, and re∣prooues that: but in an hypocrite, he hates both the person and the sinne; for if he should onely bee offended with the sinne, then should there be no difference betwixt the godly and the wicked; for he hates sinne equally in them both, and yet they are not both equally hated: and therefore some thing more in an hypocrite is the obiect of hatred, then his verie sinne. But it may be obiected, that nothing can be hated, but that which is euill: now the persons of wicked men are good, the sinne is onely euill, therefore onely hated. Answ. Euill is considered two wayes; First, in the abstract, as beeing not considered with the subiect in which it is; and so it is equally hated of God euery where. Secondly, in the concrete, when the euill and the subiect are put together: euill absolutely taken, and an euill man are diuers considerations; the same cause of hatred in both, but not the same manner: for a godly man is of an other condition; seeing sinne in him, is but a tyrant, and he is none

of his lawfull subiects, and therefore though sinne fights to subdue him vnto his kingdome, yet the spirit of God resists and will be the ruler. Therefore as the loue of the subiects stand toward their king, so doth the king loue them. Now the loue of sinne and wicked men is naturall, and so is the loue of God and his children spiritually naturall: and therefore must he needes loue his owne subiects, and hate all his enemies: for if an enemie should captiuate a loyall subiect, the king would presently require him againe, when he is content to let his e∣nemies haue their owne libertie ouer their owne slaues. Ther∣fore the children of God, lose not the name of righteous per∣sons, because they sinne: for it is rather sinne in themselues, then themselues that offend God: Rom. 7. Paul saies, It is no more I, but sinne that dwells in me. Therefore in a wicked man, there be three considerations: first, of his euill; 2. of his sinne∣full person; 3. of his personall beeing: the two first are hated, the third is loued of God: so a godly man, first his euill, se∣condly his righteous person, thirdly his personall beeing: the first is hated, the two last are loued of the Lord.

Observ. 1. A Reproofe must be passed vpon sinne. Euery thing that is secret must be brought into light: Eph. 5.13. All things when they are reprooued of the light, are manifest: for it is the light that maketh all things manifest. Ioh. 16.8. And when he is come, he will reprooue the world of sinne, and of righteousnes, and of iudgement. So that this point is generall to the sinnes of all men, especially to the wicked: for they haue neuer desired by heartie repentance to bring their sinnes vnto the light; and therefore because they would not iudge themselues by it, it shall iudge them to their woe. Indeede to behold the light, is a comfotable thing, but for sore eyes it is verie trouble∣some: and therefore those that doe euill, hate the light, be∣cause their works are euill: and so the Lord must needs araigne them euen in the cleare sunne-shine, to the view of all men, euen of their verie consciences, Ioh. 3.

Reas. 1. Because sinne is the violation of Gods law: and there∣fore must not goe vnreprooued.

Secondly, because it opposeth the light: and therefore cannot

long stand in opposition by clouding of the light, but the light will breake out. The clouds in the aire can not alwaies shade the sunne from the eyes of the world, nor the darknesse of the night alwaies shut vp the morning brightnes: so shall not sinne alwaies fill the world with his mysts and clouds, and alwaies shut vp the day of the Lords appearance to iudg∣ment, but the Lord will breake the heauens, and make the glo∣rie of his Sonne appeare, at which heauen and earth shall flee a∣way; and then shall the thoughts of all hearts be made manifest.

Thirdly, because God must be glorified: for except the Lord do it himselfe, he shal neuer haue any glorie in the sinnes of the wicked: for they dishonor him as much as possibly they can. Isa. 59 4. No man calleth for iustice: no man contendeth for truth: v. 14. Iudgement goes backward, iustice stands farre off: truth is fallen in the streete, and equitie can not enter. The Lord seeth it, it displeaseth him, and he wonders that no man will offer him∣selfe for his defence: therefore his arme did saue it, and his righ∣teousnes it selfe did sustaine it: he put on righteousnes, as an haber∣geon, and an helmet of saluation vpon his head: and he put on the garments of vengeance for clothing, and was clad with zeale as with a cloake. Then shall sinne surely haue his reproofe, and a recompence shall be giuen for euill doing: he will fully repay the Islands of the world.

1. Vse reprehension: first, confutation of the wicked, that make so much of their sinnes, that are not ashamed to boast of them. Well, let them goe too, these are the very things that the Lord will reprooue to their shame and confusion. Second∣ly, correction to the godly, that are so meale-mouthed at sinne, that haue not a word to say for the Lord of hosts. We are too often in the extreames; when God is silent, we would be speaking; and when the Lord is speaking, we would be si∣lent: especially Ministers, that dare not speake when the Lord hath bidden them speake boldly, and not feare the faces of the proudest.

2. Vse instruction. First, an admonition to the wicked, to beware of sinning: know they not, that euery time they sinne, they hold vp their hands to heauen to pray vnto God for

vengeance? Secondly, a direction to Gods children, to miti∣gate the bitternes of their sinnes: Exod. 15. for sinnes may be compared to the waters of Marah; and Gods reproofe to the bitternesse of those waters: and Israels murmuring may set forth the discontednesse of the soule, in tasting of those waters: the crie of the people, what shall we drinke? to set forth the thirstie desire of the soule to be satisfied with some sweet water. Moses cry vnto the Lord, sets forth the grace of prayer vnto God, for some sweet comfort in the bitter conflicts with sinne. Lastly, the Lord shewing Moses a tree to cast into the waters, which doth make them sweet, and so giueth them a pleasant rellish vnto the soule, may set forth the action of God the father, giuing of Christ the tree of life to euerie distressed soule; which bee∣ing receiued by faith into his soule, will make riuers of water flow out of him to eternall life, and keepe him from euer langui∣shing againe vnder the burden of his sinne: therefore let this be our direction in all Gods reproofes for sinne, to sweeten them in Christ, and so beare them patiently.

3. Vse. Consolation to all that are in Christ; for God hath alreadie reprooued their sinnes in his sonne; and therefore shal they be free from his wrath. Suppose that a malefactor were condemned to die, and the day of his execution were at hand, how would this affect him in his soule? how would he labour to escape it; trie all his friends, his goods, wife, children, kins∣folkes, & the dearest of his acquaintance? his wealth can serue him no better but to prouide for him while he liueth, see him honourably buried when he is dead: his wife and children and the rest, tell him they will weepe for him; all these are but cold comforts to the man that must die: But if one should step out and say, my life for yours, if that will free you: hee offers him∣selfe to the king, the king accepts of him, deliuers the pardon, brings it to the malefactor: now he is at ease, and hardly can a man imagine the greatnesse of his ioy: surely, if that bee true that a man may die laughing, hee might as soone loose his life in this passion of ioy, as he might haue done in the passion of his sorrow. Euen the selfe same cause is paralelled in a man on his death-bed; I am reprooued of the Lord, and adiudged to

eternall death for my sinnes: alas, how shall I escape? my goods are nothing vnto thee, O Lord, thou wilt not take them for the redemption of my soule: my wife, and children, and good friends standing about my bed, cut me at the very heart: no worldly comfort can refresh my soule: Oh my God, take thy Christ for the redemption of my soule, he is able to stand betwixt thy wrath and my sinne; in him lift vpon me the light of thy countenance: for therein stands my exceeding ioy, farre a∣boue the increase of oyle, corne, wine, or any worldly thing.

Obser. 2. Hypocrites shall not goe vndiscouered, it shalbe knowne what they are: they shall see what a sandie foundation they haue laid, and how all their hopes are no better then the spiders web: Isa. 29.13. because this people come neere vnto me with their mouth, and honour mee with their lips, but haue remoo∣ued their hearts farre from mee, and their feare toward mee was taught by the precept of men: therefore to discouer them, I will doe a marueilous thing: the wisedome of the wisest of them shall perish, and the vnderstanding of the most prudent shall be hid. Woe shall be vnto their deepes, and their workes of darkenesse; and they shal meete with him that seeth them, and knoweth them; their deuises cause them most foolishly to stand vp with the pot against his maker, and with the thing formed against him that fashioned him, to say thou hast no vnderstanding: Well, your Lebanon shall become Carmel, and your Carmel a forest: the best you haue shall become worse; and that which is next shal become a barren wildernesse: yet Iacob shall not be confoun∣ded, neither shall his face be pale: for he shall see his children, because the worke of mine hands is in the middst of him; they shall still sanctifie my name, euen the holy one of Israel, and shal feare him: then they that erred in spirit, shall haue vnderstan∣ding; & they that murmured, shal learn this doctrine; euen the hypocrits themselues whose spirit made them erre, shall know that all their profession was nothing: and they that murmured often against God, for not respecting them as they deserued, shall learne this doctrine, that the sacrifices of the Lord are a contrite spirit, & broken heart: not burnt offrings, not calues of a yere old, not thousands of rams, or ten thousand riuers of oyle;

not the first borne or fruit of the bodie. He hath shewed thee, O man, another lesson, and that which is good, and which the Lord requireth of thee: surely to doe iustly, and to loue mer∣cie, and to humble thy selfe to walke with thy God. Go too then, we haue fasted, and thou seest it not; wee haue punished our selues, and thou regardest it not. I tell you, It is to seeke your owne wills, and require your owne debts: and therefore you haue your reward: therefore Isa. 48.1. Heare yee this, O house of Ia∣cob, which are but called by the name of Israel, and are naturally come out of the waters of Iudah; which sweare by the name of the Lord, and make mention of the God of Israel; but not in truth, or in righteousnesse: You are indeede called the holy citie, and stay your selues vpon the God of Israel; but his name is the Lord of hosts; he hath an armie against you. First, a iust cause is giuen him of warre; for he declared these things of old, made thē plaine, and brought them to passe: therefore of what can you accuse him? Well, thou art obstinate, thy neck is an iron sinew, and thy browe brasse: I haue done much for thee: the old I haue made knowne vnto thee, that thou mightest not blesse thine idol for it, nor say it was his command: newe things againe haue beene made for thee; and not reueiled, lest thou shouldst be arrogant; in saying, I know them: for I knew thou would grieuously transgresse: therfore haue I called thee a transgres∣sor from the wombe: therefore if I forbeare thee a while, it shall be for my names sake, and for my praise. Indeede I kindled a fire against thee, and fined thee, but not as siluer: for I found no purenesse in thee; all was drosse: I haue chosen thee in the for∣nace of affliction, to saue thee from consuming: for surely, ex∣cept I that appeared to Moses in the bush, Exod. 3. to keepe it from burning when it was all on fire, had been in thee (which wert but as a bush in Egypt) thou had been consumed, and perished for euer: but alas, thou wilt consume thy selfe, by thy hypocrisie and dissembling lips.

Reas. 1. Gods truth; Rom. 3.4. Let God be true, and euery man a lyar; as it is written, that thou mightest bee iustified in thy words, and ouercome when thou art iudged: therefore except the Lord should put forth himselfe, hypocrites would prooue God a

notorious lyar; for they belie him most: and if they should so leaue him, he should be thought an Idol god; therefore will he make their secrets appeare.

2. Because Gods word, which is a light in it selfe, by them is put vnder a bushel; therefore will the Lord set it vpon a can∣dlestick, that it may giue light to descry all the corners of their hearts.

3. The last iudgement, Eccles. 12. v. last. God will bring euery secret thing vnto iudgement: but hypocrisie is a secret, and ther∣fore shall God iudge it.

Reas. 4. From hypocrites themselues: and it hath many bran∣ches: first, because pure in their owne conceit, Prou. 13.12. this generation must bee knowne, that they are not washed from their sinnes. Secondly, to answer their murmuring, Isa. 58. for if God should not speake vnto that which they haue said of him, he should be thought to bee a God that regarded not fasting, and calling vpon his name. Thirdly, to detect their sanctification, Isa. 66.3. which is no better then the blessing of an Idol, killing a man, or offering swines blood. Fourthly, to detect their repentance; 1. Sam. 15.13. I haue, saies Saul, ful∣filled the commaundement of the Lord: but the bleating of the sheepe, and lowing of the oxen, shewe his infidelitie. Fiftly, to detect their faire pretexts, Ezra. 4.2. Gods enemies come to Gods people, and say, we will build with you, for we seeke the lord your God, as ye doe, &c. Sixtly, to detect their slanders, Neh. 6. yea they speake in his praise before me, and told him my words; and Tobiah sent letters to put me in feare. Seuenthly, because they leane on God to hurt others, Micah. 3.11. Lastly, that they may see truely whither all their worship tended.

Reas. 5. That the godly may not stagger: Psal. 139. Dauid prooues himselfe faithfull, by a speciall liuing in Gods pre∣sence.

1. Vse reprehension. First, confutation of all those that may not endure to haue their sinnes detected, or thinke themselues so pure, that they haue nothing to be discouered. Hypocrites are the onely Puritans of the world: for such persons as can not endure the ministers reprehensions, are shroudly to be sus∣pected

of hypocrisie. Secondly, correction of the godly, that make not a distinction of their loue, betwixt formall profes∣sors, and true hearted Christians: Dauid is onely a companion of all them that feare the Lord, and are approoued of God; but for the wicked and hypocrits that wil not confesse that excel∣lent presence of the Lord as he doth, Psal. 139. He hates them earnestly with an vnfained hatred, as though they were also his vtter enemies.

2. Vse instruction. First, admonition of the wicked, that they bee better aduised of their presumptions: for surely they are sarre out of Gods loue: and therefore that they may a little try themselues, I will helpe them a little to examine their estates. Luk. 12.1. take heed to your selues of the leauen of the Phari∣sies, which is hypocrisic: for there is nothing couered, that shal not be reuealed; neither hid, that shall not bee knowne. The Scripture laies downe plainely what hypocrites are, and what they are not: both of them are laid together, Prou. 30.12. first what they are, to wit, a generation for multitude, pure for qua∣litie, in their owne conceit for the best ground of all their religi∣on: a generation, borne of themselues; pure in outward pro∣fession, to deceiue the world; and in their owne conceit, to deceiue themselues. Let vs therefore see their building, that they raise out of their owne conceit: Maskes once serued men to play and sport in iest, but now they are vsed in good earnest; and the hypocrite is the most excellent at this game: these men would be kings, haue all at command, and scorne to abase themselues in comparison with any: but let them know, that as at the chest play the king commands all, vntill the mate be giuen without redresse, and then he is but like the rest: so when death shall checke these kingly hypocrits, it shal be knowne that they are no better then the common sort of people, that must euerie mothers sonne of them to hell. In∣deede the Cupresse tree, is straight and tall; in colour fresh and greene; yet on the same no holsome fruite doth growe, which is fit for nourishment: so that by the tast we may espie the goodnes of the tree: therefore saith Christ, by their fruit yee shall know them. In Phaenicia the people raised a figure on hie,

that all men might obserue it, and on the top painted a Serpent in a circle, to shewe that in the world there is no greater arte, then man to know himselfe in euerie part. Let vs then a little enter this consideration, and see what grounds hee laies of these his conceits.

First, he considers his perfections, as the perfections of nature; a nimble wit, good memorie, full of ciuilitie, and faire conuersa∣tion. Secondly, beeing within the bounds of Gods church, he may obtaine certaine graces of Gods spirit: as first, from the word in generall, vnderstanding, consent to the truth, submission, affec∣tion, delight in the messengers, and to be a companion with the Saints and all frequenters of Gods church. For the law, he may see his sinnes, the wrath of God due for them, horror of consci∣ence, reluctation against sinne, sorrow, and a certaine change, Mat. 12.43. 2. Pet. 2.20. Mar. 6.20. For the Gospel, knowledge of the couenant, that God is faithfull, that Christs merits are of infinite value; and teares may flow from his eyes, either in hearing or reading the passion of our Sauiour Christ. Degrees of his perfections, Heb. 6. 1, illumination: 2. participation of the heauenly gift, holy Ghost, Gods word, and of the powers to come: these are his perfections.

Now let vs see what reasons may perswade him to this con∣ceit. First, when he lookes vpon himselfe, hee sees his heart to bee quiet within him, and not boyle with the fowle and vglie sinnes of the world. Secondly, he sees his estate to be verie good in the world, and full of prosperitie. Thirdly, he thinkes his profession is with the best; he is as good a church∣man as any other. Againe, he lookes vp vnto God, and is verie lauish of Gods mercie; he cares not to set it vpon the tenters, and makes it rise as high as the mountaines: but for his iustice, he scants that, and makes it like a mole-hill. When he thinks of the deuill, he finds himselfe nothing at all to bee troubled with him: with a voide Sathan, he can scare him from him at any time: when he sets himselfe vpon the stage with other men, he sees how the wicked cannot come neere him; and yet they haue often a faire life, & an easie death; and therefore shal it be farre better with him: And for precise persons, he cannot

tell what to say of them; sometime they are too proud for his companie; another time they are too ful of hypocrisie, he dares not trust them; sometimes they are a companie of fooles, and therefore he will not runne gadding about with fooles; some∣time men full of melancholy and sadnes, fit for no societie; or els singular fellowes, that thinke none so good as themselues; or els will haue a life by themselues: and therefore they will not liue in societie with them: but alas, they are the men of pride, that thinke that God dwells with them alone. Buce∣phalus was then in cheifest pride, when rich armor was set vp∣on his backe, and none might ride him but Alexander: so these hypocrites beeing in honour in the world, will suffer none to accompanie with them, but God himselfe; for in comparison, he excludes all. And furely question with him of his estate, and for the most you shall finde them verie resolute, like vnto the Gyant of Gath; they haue fingers and thumbes enough to ap∣prehend mercie. Aske them, meane you to be saued? they answer resolutly, God forbid they should euer think otherwise: when alas poore Christians, lie wrastling with many a temptation. Aske them againe, doe you beleeue? beleeue! he that would not beleeue God, were a wretch indeede. Aske him in the third place, haue you any doubtings with your faith? doubtings! why should I doubt? the Lord is most certen in his promises: when in both these, the child of God is much perplexed. Aske him in the last place, when did you beleeue? surely, euer since I was borne: yet alas, many a good seruant of God will say, once I was as blacke as a coale in sinne, but it hath pleased God to put on me a whiter garment: I know the verie day when hell did gape vpon me, and at such a sermon it pleased God to strike me to the ground, and raise me vp againe in his mercie: or at least, they that haue beene sanctified from their mothers wombe, will crie and say, Oh wretched men that we are, who shall deliuer vs from this bodie of death? This fight of the members, and of the spirit, is an excellent perswasion of true grace; but alas, these wretches, when in the time of necessitie, they come to make vse of their faith; what doe they I pray you? truly they are become like Adonibezek, they haue lost all their fin∣gers,

and must famish for want of laying hold of their meate; so that all their beautie perisheth. For beloued, as greene fruits and flowers doe ripen by the sunne, whose rayes bring forth their budds, and their smells; so by the sonne of righte∣ousnes alone, must all the flowers of Gods garden mend their smells and sauours. And therefore let vs proceede to see what they are not, for want of this sunne; and that consists in the second part of the verse, yet they are not washed from their fil∣thinesse.

A Labyrinth is framed with such art, that the entrance is both plaine and wide; but beeing entred, you shall finde such turnings, that you can not come out againe without your guide: so this conceit of puritie, hath made such a large en∣trance into the hearts of hypocrites, that they can not be brought out of their turnings without the guide of Gods spi∣rit. Therefore let vs view these two threeds, that are here laid downe to helpe vs. First, they are not washed: secondly, they are in their filthines. Ianus had two faces; and in the one hand he had a key, in the other the sunne: from Ianus comes Ianuarie, that lookes at both parts of the yeare: his two faces makes him looke forward and backward: by his key, he is able to o∣pen the day, and shut in the night: by the sunne in the hand, he is able to discouer all things. Formalitie in religion may be expressed in Ianus, vntill we come to the key and the sunne: the hypocrites can looke at both parts of the yeare, winter and sommer; but they will haue their backe vpon winter, and their face vpon sommer: for when winter comes againe, and lookes them in the face, they hide their heads, and will not be seene: like vnto snailes, that are abroad while the dew is vp∣on the earth, but creepe into their houses when they finde the dew to be dried vp by the sunne. Againe, they haue two faces, they can looke backward and forward, serue all times, please all persons, and keepe themselues out of daunger: but when we come vnto the key, whereby heauen is opened, and shut in, they haue none at all: they lost their key of righteousnes in Adam, and as yet they haue it not restored in Christ, who alone hath the keyes of Dauid, which openeth and no man shutteth, which

shutteth and no man openeth. And for the sunne in the other hand, they haue none: for how can they hold out the Sonne of righteousnes, that neuer had him in their hearts by faith? they shine indeede, but it is like vnto a blazing starre, which seemes to mooue as though it came from a true starre indeede, but a∣las it is in the fall, and presently comes to the earth; and then what is it but a lumpe of very crude matter, and as cold as a stone: or like glow-wormes, which in the night time, make a shew of fire, but when a man takes them in his hands and brui∣seth them, they are nothing but a deale of crude, rough, blacke blood. So these hypocrites, they come from heauen like light∣ning by the taile of the deuill, and fall to the ground, and then their glorie appeares no more: they were alwaies cold at the heart, and therefore their shining vanisheth, when the true Sonne of righteousnes appeareth to trie them. Let vs then ex∣amine the hypocrite, and wee shall finde, (that although his sword, and all the weapons of his profession be ouerspread with honie,) yet a bee shall sting him at the last, and make him know, that all that honie was none of his owne, but that hee had stollen it from Gods bees; and therefore beeing but the waspe, must be cast out of Gods hiue. The fisher oftentimes when he bragges of store of fishes, puls vp a scorpion in his net, which becomes his death: so these hypocrites, they fish for heauen, but the scorpion is alreadie in their bosomes which will sting them to death: they hatch cockatrice egges: whatso∣euer commeth from them, is poyson and death: they weaue the spiders webbe, all their religion comes to no proofe: he that eateth of their egges dieth, and that which is troad vpon, breaketh out into a serpent. For it is impossible that all mankind, being the seed of coruption; and secondly, the most of them, the seed of the serpent, should bring forth any other thing but corruption, and young serpents. And therefore hypocrits, re∣maning in their former estate, must needs be farre from God, and all true holinesse. They are not washed, therefore not in Christ. Secondly, they are in their filthinesse; therefore in themselues. Not in Christ, because they know not the father, by the Son, through the holy Ghost. They are most busie with

the father; but alas, for Christ, and the spirit, they cast them both off. God will haue mercie, and God forbid, that any man should think that God meant to damne his creature: but alas, they are silent of his iustice; & Christ is little in their mouthes, for the satisfaction of Gods iustice, and the onely foundation of Gods mercie to come vnto them: & the spirit is farre estran∣ged from them, as appeares by their sanctification. But let them know, that Gods saithfull ones make an other kinde of demonstration, then to beginne with the father first: Rom. 8.1. There is no condemnation to them that are in Christ; but how shall that be knowne? surely, by that which followeth; which walke not after the flesh, but after the spirit: but how shall this be knowne? why looke into the Gal. 5.19. to v. 24.

That this may the better appeare, let vs see how hypocrites pull downe the old building, and reare vp the new: for vntill that be gone, there is no hope of a better. That they would haue the old building stand, it shall euidently appeare in the 7. of the Romans: first, if you looke vnto their mariage, you shal see they will sticke to their old husband the lawe; yet will they haue Christ too, and therfore commit adulterie; for God will but permit them one husband: therefore either Law or Gospel; doing, or beleeuing; Christ, or Moses: both can not stand together to make vs the spouse of Christ. Secondly, let vs see their seruice and obedience, that they yeild vnto their husbands. It is not in the newnesse of the spirit, but in the old∣nesse of the letter: surely an hypocrite is all in the letter, no iot of inward sanctification is in him: but Law and Gospel speaks vnto him as a deafe man: and so for power, both of them are but dead and dumbe vnto him. Thirdly, they loue no innouati∣ons: they would haue the old ordination to stand, to doe, and liue; but now to be slaine by the law, and to haue sinne made sinne indeede, and haue their hearts euen bleede to the death by it, that can not be indured: for men naturally loue life bet∣ter then death: but now it is come to passe by our fall, that except the Law kill, it can not saue. Fourthly, they haue no dis∣corning spirit, to see how the Law is spirituall, and they carnal, fold vnder sinne: for they alwaies allow that which they doe;

their will and doing goe together, their hatred is not their doing: when Paul saith, hee wills one thing by Gods good spirit, and by his flesh doth the cleane contrarie; hee hateth sinne by the spirit, and yet often is made to doe it by his owne corruption: thus doth hee iustifie the lawe, and and makes it good and substantiall, but himselfe euill and naught: when hypocrites take the law to make them good, for they are iustifiers of themselues. Paul by this meanes came to see, that it was not he the newe man, that did these things, but sinne that dwelt in him; and therefore hee onely iustifies not Gods law to condemne himselfe, but also he makes a glori∣ous confession, that all power may be taken from himselfe, and ascribed vnto the holy Ghost, for his sanctification: for I know, that in me, setting the spirit aside, and therefore I meane in my flesh and corruption, dwelleth no good thing: for to will is present with me, but I find no meanes to performe that which is good. And surely reasons of this I haue many. First, the strength of my corruption: secondly, it is yoked with me, and therefore beeing the stronger, drawes me vnto euill: thirdly, I am a double person, or a double man, the inner and outward man, which is so rebellious, that I neuer liue at peace with my selfe: fourthly, these two haue their lawes, and the outward man doth often captiuate me, and make me a slaue vnto sinne: and I am so sore oppressed, that I must needs cry out, O wretch∣ed man that I am, who shall deliuer me from this bodie of death? yet thanks be to God, through Iesus Christ our Lord, that my mind is so good vnto God, and his lawe, though my flesh will not as yet shake hands with sin. But hypocrits are of another mind; they will neither iustifie lawe nor gospel, which shall condemne themselues: they will not ascribe all vnto Gods spi∣rit that is good, and the rest vnto themselues: they haue means enough to doe well, they are Papists, they can supererrogate, they feele not the strength of sinne: they are not yoaked to drawe contrarie waies; like oxen they can drawe together, not as Samsons foxes by the tayles, euery one to drawe sundrie waies: they sustaine no double persons, single will they be in all their waies: they are troubled with no contrary laws, they

can make all agree well enough, and therefore when cry they in the very desperation of their soules; who shall deliuer vs? they giue thankes to God, not for Christ, but for themselues, that they are not like other men: Therefore the spirit hauing not pulled downe the old building, how shall it be possible to set vp the newe, which is plainly to be seene in the chap. fol∣lowing, Rom. 8.

First, where is their freedome from the law of sinne, and of death? neither Christ nor the spirit hath purchased it for them: and I doubt that their owne paiment will not stand good in Gods court. Secondly, if things may be known by their sa∣uours, surely euerie man may see they sauour of the things of the flesh. Thirdly, if the wisedome of the spirit, and the wise∣dome of the flesh be enemies; I admire what peace and life can be in hypocrites, when they will not denie their owne wise∣dome: for as yet the bodie is not dead, and quickned again by the spirit: still are they debters to the flesh, and will liue after him. How will they prooue themselues to bee the sonnes of God? if the spirit of bondage be gone, and the spirit of adop∣tion be entred into their hearts, let vs heare the cry of Abba, father? let them prooue the witnesse of the spirit, if they bee heires of God, euen annexed with Christ: let vs see how they can suffer with him; how they esteeme of afflictions in com∣parison of their glorie: doth the creature groane for them? nay alas, I feare against them, because they subiect him vnto vani∣tie. Let vs heare how they with patience looke for their re∣demption: Is their hope for things not seene? nay alas, all for the present. How doth the spirit assist them in their infirmi∣ties; how is he with them in their prayers; what requests doth he bring out of their soules? where be their deepe sighes that cannot be expressed; can they search the meaning of the spirit according to the will of God? surely nothing lesse: for all is but lip labour. Againe, haue they assurance that all works to∣gether for their good? can they tell it from their predestinati∣on, vocation, iustification, and glorification? can they from hence conclude, that God is for them, and no man can be a∣gainst them? that there is no charges for them to pay? that

there is no condemnation, no separation from the loue of God in Christ? all afflictions cannot doe it, no death, no an∣gels, no principalities, nor powers, nor things present, nor things to come; no place, not heauen aboue is too high for them; nor hell below, is able to make them sinke into his depth: yea, in breife, not any creature is able to doe it: therefore no hypo∣crite is in Christ, and therefore impossible that he should bee washed from his filthinesse; beeing not washed, hee must re∣maine in it. And that will appeare, if we mark his life and death: life, prosperitie, aduersitie. In prosperitie, for his profession he is all courage, and verie full of brags; like the coward that be∣fore he come in the field, is fire and towe; but when he comes to the tryall, is the first that flees the field; when the couragi∣ous champion is very silent, but when there is neede of him, will shew, that hee hath more tried sortitude in him, then a thousand cowards: So hypocrites make all the world ring with their Master; though all the world forsake thee, yet will I not forsake thee; I will lay downe my life for thee: yet when Christ shall come with (a this night shall yee be put vnto it) then will they flee with the first: and if Christ haue no better cham∣pions then they, he shall be left all alone. Secondly, come to the hearing of the word, all promises they will make their owne; all iudgements threatened, they will put vpon others: and for application of both, it shall be as in this place, God is like them, he fauours them aboue all with his mercies; and his iudgements passe ouer their houses. Thirdly for his life, no re∣formation: For aduersitie, if God be gone, he is gone; no more stout words, no comming to Church, no more outward refor∣mation; but labour to make the best of all, Gal. 6.12. they will seeke to please to the face, and labour to constraine to their profession, that they may suffer no persecution for the crosse of Christ. In speciall for their sinnes; when they are in miserie, it may be they will let a word come out against some knowne a∣ctuall sinne: but with Dauid, Psal. 51. they neuer strike at the roote, to wit, their originall sinne: for the punishment, Mic. 6.6. they will part with any thing they haue, to be freed from the stroaks of Gods rod, but the thing required shall not once

come neere them. And for the thoughts of death, many a Ba∣laams wish; but that is all, for their life is nothing. And lastly, for death it selfe, they either die like stocks and stones; or else like bulls and bears, roaring and bellowing out their shame and confusion. Secondly, this may be a direction to Gods chil∣dren to approoue their sinceritie vnto God, by alwaies setting themselues in the presence of the Lord.

3. Vse consolation. First in trouble, to reioyce when it shall please God to try vs in the fornace of affliction, that so we may come forth as tryed gold refined, and made the more fit for Gods kindome. Secondly, in our welfare to trust more in God then in our selues, and to count the lifting vp of Gods countenance vpon vs in the face of his anointed, more ioy of heart, then when the corne, wine, oyle, and all the pleasures and profits of this world are increased. And thus much of the first part of Gods iustice, to wit, the power of it, from the efficient, in the forme, and execution of it vpon the sinne, and person of an hypocrite. Now followes the orderly proceeding of this iustice.

Notes

• The obiect of Gods hatred.