not consent Quitacet consentire videtur yet he will spare mee for a time or howsoeuer I will hold mine own conclusions whatsoeuer the Lord shall doe vnto me IIII. Part. Of Gods reproofe and order in sinne Reprooue This word signifieth foure things First to argue or reason vpon any matter secondly by reasoning to prooue or disprooue any cause thirdly by proouing or disproouing to absolue or condemne any person fourthly after condemnation to punish or execute This fourth signification is specially meant in this place for he had his conuiction before therefore to reprooue in this place is as much as to plague for the reason following makes it plaine Oh consider this least I teare you in peeces shewing plainly what his reproofe was nothing but vengeance Set This word presupposeth things out of place secondly the placing of them againe in their rankes and orders shewing vs the nature of sinne First that sinne is gotten out of his own place for neuer a creature of God by his creatioÌ„ did acknowledge him and God himselfe did alwaies abhorre him therefore before the fal of men and angels Gods erâ—ation a deadly â—uemie to sinne sinne was like vnto that which we call in nature vacuum which is so abhorred of nature that the verie fire will descend and the verie water ascend before they wil yeeld him the least corner in the world so sinne by Gods creation was wholly excluded and God giueth his testimonie that euery thing that hee made was good and very good therefore that sinne should obtaine that in nature as to get him a place in the best of Gods creatures was neuer the placing of the Lord therefore the Lord cannot bee said to set sinne in this manner The way of Gods placing Cane The second setting is here vnderstood to wit bringing that into his proper place which hitherto hath beene out of his place and is done two manner of wayes First by bringing it vnto himselfe and the rule of his wisedome and so sin is set in the decree of God and ordered by his wisdome for that of the Philosopher is true Veritas iudex sui obliqui but what need we the testimonie of the Philosopher seeing that we haue the Apostle Paul Rom. 7.7 I knewe not sinne but by the lawe and without the law sinne is dead now the rule is alwaies before the breach of the rule therfore must needs determine of euerie fault Secondly sinne is set in order when it is brought vnto man by making him feele what his sinne was by the punishment of it Order Includeth three things Confusion diâ—ontion iâ—â—â—uâ—ination first confusion secondly comely disposition thirdly plaine reuelation as in the creation of the world Gods order is set forth vnto vs in the confusion of the first matter wherein all things were buried as in a dark dungeon Secondly how the Lord proceeded to bring out of this the heauens in their ranke with all the host thereof the firmament in his place the water and all therein in his place the earth and all thereupon in their place and thus was the worke of the Lord comely and full of beautie Thirdly the Lord brought foorth a light to separate from the darkenes and so was there a plaine reuelation of his workes so in this place here is sinne a greater confusion in mâ—n then euer was in that first chaos Secondly as the Lord brought all things out of that into their place so will he bring all the sins of man vnto a comely order so that plainly in the third place euery man shall see what he hath done to the dishonour of his creator This order is threefold according to a threefold booke the first is the booke of decrees 3. Bookes Gods decâ—es Law Consâ—ence the second is the book of Gods law the third the books of conscience and these three bookes doe most plainely order sinne The first booke being secret ordereth sinne secretly yet most iustly because most wisely for if the wisedome of God should not be seene in sin then should not God haue his glorie out of sinne therfore to answer all obiections that may arise out of this ordring of sin the prouing of the truth of this point I will in a few words take in hand the clearing of these two things first the remoouall of that which may obscure the truth secondly I will bring reasons for the confirming of this difficultie Answer The first obiection may be out of the words of the Psalme I will set them in order before thee therefore the order that is taken for sinne is after that sinne is committed For first God saith These things hast thou done 2. these things will I order 3. before thee all which plainely prooue that this order followeth sinne Answer To which I answer that in this place we are to vnderstand that the third booke which is the booke of the conscience is here to be vnderstood not excluding the former as though they were not but onely shewing that the bookes of conscience for the condemnation of a wicked man are sufficient and the onely cause of the execution of Gods plagues vpon him as appeareth plainly Reuel 20.12 And the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things which were written in the bookes according to their works Here is mention of two bookes the booke of Gods decree and the booke of the Conscience Why the Lord tearmes the booke of conscience bookes called bookes because of the manifold bills and inditments that are written in the leanes of the conscience which are sufficient for the iudgement of the wicked therefore as often as we heare of Gods executions in punishing we heare nothing of the booke of his decree because to what purpose should God bring in his decree to conuince a wicked man when his conscience giueth in euidence sufficient against him it might rather cause cauill then true conuiction But in the execution of his mercie we heare of the booke of life because therein lieth a principall cause of our saluation Therefore I take it in this place Death only froÌ„ finne and therfore hath no â—â—gher cause further then the cause no inquiâ—â—e that the Lord speaking of bookes and of a booke would haue vs take notice that for iudgement we neede to looke no further then the bookes of conscience therefore I take it that the Scripture neuer speaketh of a booke of death Againe when we looke vpon our saluation we must eye the booke of life that so we may ascribe all the praise of our saluation vnto the Lord. So in this place the Lord is about his execution vpon the wicked God in himself workes out of all time in the are â—ure in due time therefore he pulls not out the booke of his decree but appeales vnto their owne consciences so that order which was before the Lord from all
parents Gen. 3. the Lord exaamines the matter and saies vnto the serpent because thou hast done thus thou are accursed vnto the woman I will greatly encrease thy sorrowes vnto Adam Because thou hast obeyed the voice of thy wife and hast eaten of the tree whereof I commaunded thee saying Thou shalt not eate of it cursed is the earth for thy sake Thus dealt he with the whole world Gen. 6.5 When the Lord saw that the wickednesse of man was great in the earth and all the imaginations of the thoughts of his heart were only euil that continually therefore v. 7 I will destroy from the earth the man whom I haue created c. Thus dealt he with nations Ezech. 18.2 The fathers haue eaten the sowre grapes and the childrens teeth are set on edge this prouerbe hath no good meaning for the soule that sinneth it shall die Therefore O house of Israel are not my waies equall and are not your wayes vnequall surely I will iugde you euery one according to his wayes Againe for particular cities Gen. 18. I will goe downe to see whether the cry which is come vp vnto me be so or no. Lastly speciall persons Gen. 4.9 Where is Abel v. 10. what hast thou done the voice of thy brothers blood crieth vnto me from the earth now therefore v. 11. Thou art accursed from the earth c. Reas 1. Drawne from the nature of punishment which is alwaies a consequent of sinne and therefore cannot goe before the doings of men Reas 2. The conscience of wicked men which must needs containe in them the bills of Inditement according vnto which the Iurie must proceed and the Lord himselfe wil giue sentence Reu. 20.12 The dead were iudged of those things which were written in the bookes according to their workes Reas 3. That all may be without excuse for what shal man say vnto his Creator when the Lord hath told him These things hast thou done surely lay his hand vpon his mouth and confesse that the Lord is iust in all his workes Vse 1. reprehension First of such as complaine with Israel in Ezek. 18. thy fathers haue sinned and we haue borne their punishments It is not so O house of Israel for Gal. 6.5 euery man shall beare his owne burden 1. Cor. 3.8 euerie man shal receiue his wages according to his labour therefore to thee O Lord mercy for thou rewardest euerie one according to his worke Psal 62.12 Secondly a correction of the godly that murmure at the silence of God toward the wicked and are grieued for his hand vpon themselues conceiuing it an iniurie done vnto themselues because they iudge themselues better then the wicked but let them also knowe that the cause of their afflictious is their owne doings Iam. 1.13 Let no man say when he is tempted I am tempted of God for God cannot be tempted with euil neither tempteth hee any man but euery man is tempted when hee is drawne away by his owne concupiscence and is inticed then when lust hath concâ—iued it bringeth forth sinne and sinne when it is finished bringeth forth death Vse 2. instruction First a direction to the wicked that they be more carefull of their actions Secondly a direction to the godly 〈◊〉 2.12 that they learne to deny all vngodlines and worldly lusts and liue soberly and righteously and godly in this present world Vse 3. consolation First in trouble 2. Theff 1.6.7 For it is a righteous thing with God to recompence tribulation to them that trouble you but to you which are troubled rest with vs. Secondly in weldoing thou maiest haue this consolation Psa 37.3 trust thou in the Lord and doe good dwell in the land and thoushalt be fed assuredly delight thy selfe in him and hee shall giue thee thy hearts desire for the Lord is a most equall God and will not suffer either the doings or the sufferings of his children to go vnrewarded CHAP. V. Of Gods silence in generall THE second part is the holinesse of the Lords sentence which is twofold mercy and iustice Mercy Silence I held my tongue Iustice but I will reprooue thee Mercy is described by sowre arguments first by his qualitie silence secondly by his obiect about which hee is exercised and that is the doings of the wicked thirdly by the accidentall effects and they are wicked thoughts fourthly by the forme and manner of these thoughts and that is to make God like themselues First of Gods silence which is nothing else but Gods clemencie in his patience and long suffering with his bountifulnesse and generall goodnesse toward sinners That this may more clearly appeare we are to vnderstand that the Lord which is absolute beeing in himselfe Exod. 3.14 can haue nothing giuen vnto him which is not himselfe for I am that I am is a proposition that hath no more in the consequent then was in the antecedent for I am is the antecedent and I am is the consequent therefore euery consequent in God is God God is silent God the antecedent is I am and silent the consequent is I am for nothing is giuen to God that is lesse then I am and greater then I am is impossible Hence God is one most simple beeing and impossible to be vnderstood of our shallow capacities therefore hath it pleased his maiestie that we might vnderstnd some thing of him to shew vs his backe parts Exod 33.23 which are his glorious attributes Exod. 34. v. 6 7. among which we haue this silence of God slowe to anger and aboundant to goodnes and truth Now these attributes are of diuers sorts Absolute attribateâ— Conditionall some absolute some conditionall some both absolute and conditionall absolute which at all haue no arise from the creatures but follow his absolute beeing as his infinitnesse eternitie and the like which doe follow from that he is without causes not looking at him for his effects in his creatures others meerly conditionall as in creation omnipotencie which is only in God in regard of his creatures which in time might feele the worke of an euerlasting worker For in God creation was alwaies act and neuer power otherwise should the Lord haue begun his act and then it should not haue beene eternall Indeede his creature felt the beginning of it for once it was nothing and to make that something we tearme it omnipotencie which is in the creature alone for God is not ommpotent in the generation of his sonne neither the sonne and the father omnipotent in the proceeding of the holy Ghost because this is an absolute and eternall genreation and procession that was neuer out of act and therefore vncapable of any power In the fall of man this silence is meerely conditionall for if there had bin no sinne then should God haue had no silence So in the state of redemption grace is giuen to God only from that worke in the creature receiuing him to mercy for Christs sake For attributes that may be said
eternity is now before the eyes of the hypocrite For the Lord saies not before me but before thee for the Lord neuer begins his work in himselfe therefore in himselfe he did this from all eternitie but now he will manifest his ordering of sinne which he alwaies doth by the booke of his law but because this was cast at his backe and set at his heeles which ought to haue lien at his heart the Lord will open the third booke which shall pricke him to the quicke and make him most fearefully to looke about him Obiect 2 The second obiection is drawne from his attributes Attributes simgle conditional some of them not following the nature of the creature as omnipotencie power goodnes immensitie eternitie and the like but others haue no worke in the creature vntill the creature haue had his worke as no mercie can be wrought vpon the creature vntill his miserie be presupposed and no iustice executed vpon the creature vntill he haue bin sinnefull For mercie cannot be where there is no miserie neither iustice where there is no sinne for that ius dominij is an abuse of Gods wisdome for there is no rule for it and for the Lord to doe any thing in punishing as dominus and not as iudex is to make him vniust Indeede by the law of creation as he made man of nothing so may he annihilate him and bring him againe to nothing but to let him liue and punish him standing in his innocencie is to doe against the law of his iustice Sol. The answer to this point it this in briefe The distinction is not good for Gods attributes in himselfe are equally absolute eternall infinite but beeing manifested in his creatures become conditionall and to haue respect vnto the creatures therfore creation makes manifestation of power goodnes wisdome eternitie and the like as wel as mans fall of mercie and iustice therefore mercie and iustice were equally first in God with the rest for God was in himselfe both iust and mercifull before man was either sinnefull or miserable for the execution of iustice or mercie I confesse to be in regard of sinne and miserie but there is one reason of the execution another of the decree the iust cause of the one is his will the iust cause of the other is mans sinne Gods decree must haue a subiect Obiect 3 The subiect of Gods decree therefore either beeing or no beeing no beeing can vndergoe no decree for it can haue no end and therefore it must be a beeing therefore either the first beeing or that beeing which is from the first beeing not the first beeing for he can haue no end nor beginning and therefore no decree can passe of him so that onely remaines the other beeing which is from God therefore created therefore man created is required for a subiect of Gods decree now the ende of creation can not be reprobation for the ende of creation is mans happines with his Creator therefore a second estate of man must be considered and that is the fall of man in which estate a iust ground is giuen of Reiection and Election The answer It is graunted that Man is the Subiect Sol. The subiect and his manner of consideration yet we distinguish of man and answer that in euery subiect two things are required res considerata modus considerandi the thing considered is alwaies one but the manner of considering maketh diuers speciall subiects in this one subiect As for example being frō God is the subiect of all Gods reuealed wisdome yet this one subiect hath diuers manner of considerations according to diuers acts and operations that lie in him As for example Reason is a particular act and therefore becommeth a particular subiect of Gods wisedome to wit the Art of Logicke so the will a particular worke in Gods creatures becomes the subiect of Diuinitie so speach a particular worke becomes the subiect of Rhetoricke and Grammar Now that generall Subiect is before all these particular subiects and the foundation of all the rest and in them the thing considered as common to them all but the manner of considering it is proper and speciall to euery one So man is the thing considered in Gods decree therefore the most generall going before all particular considerations of creation fall redemption saluation damnation for all these are but particular considerations of man therefore keepe their order appointed of the Lord for the obtaining of his owne ende which is the glorifying of himselfe in his Iustice and Mercie therefore as man is the Subiect of Gods decree so creation the fall redemption saluation and damnation are but the meanes for the accomplishment of his will Againe euery one of these particular actions haue their speciall ends not opposing but concurring to the generall ende of the whole subiect so that the ende of creation is happines with the Creator and no miserie at all but this is the speciall end and therefore no opposite of the generall Againe the speciall ende of mans fall is miserie of bodie and soule in the first and second death yet no opposite of glorifying God in the demonstration of his mercie Thirdly the speciall end of mans Redemption is saluation to all that are in Christ and damnation to all that are out of Christ therefore all these ends beeing speciall must needes ayme at the generall for so goes the Rule of all true reason that subordinata non opponuntur 2. that fines intermedij sunt pro subordinatione finium ad vltimum finem And this shall suffice for the opposition now I come to the confirmation Arguments proouing the decree of sinne first drawne from ends The first Argument That which hath any ende is decreed but sinne hath an ende therefore is decreed The first proposition is prooued from the true distinction of ends laid downe by the Philosopher in the first booke of his Ethicks and the first Chapter where the Philosopher disputes most excellently for the subordination of arts and so consequently of beeings by an argument drawne from the distinction of ends to wit that all ends are either the last ende or ends tending vnto the last now the last end giues goodnes and amabilitie to all other ends and doth virtually containe them all in himselfe therfore must they needes be appointed for him This ground is a most enident proofe that sinne is decreed for the end of sinne must either be the last ende or tending to the last ende now it cannot be the last end for that alone is chalenged of the first being therefore an end tending vnto this last end And who dare denie but that all endes vnto the last ende are decreed for they make for the manifestation of his glorie Obiect Sinne is euill and therfore hath no ende seeing ends goodnes are the same But it will be obiected sinne is euill and therefore hath no ende for finis and bonum conuertuntur Vnto this I answer
Conscientia in effectu affectu â—uâ—nâ—u vel pro effectu praeterito vel pro affectu presente vel pro eueÌ„tu futuro for the fact past that is either in regard of God or man of man it either absolues or coÌ„demns in regard of god a witnes either to excuse or accuse for the affection that followes vpon this it is either ioy or sorrow ioy vpon absoluing and excusing sorrowe vpon accusing condemning and for the future euent it is either the expectation of reward or the feare of punishment That this may a litle the better appeare let vs see how the coÌ„science is locked or vnlocked this eye is alwaies as a booke that is both clasped and open at the same time or els wholly clasped and locked vp The claspes that doe all this are in number three goodnes Claspes of conscience 1. Goodnesse sinne and punishment Goodnesse clasps vp the accusation of the conscience but alwaies leaues open the conscience for excusation therefore a good conscience will open for no accusation nor shut for any vaine excusations Secondly 2. Sinne. sinne is either the clasper and vnclasper together or the clasper alone the clasper and vnclasper by excusation or accusation as in our first parents it is said when they had sinned their eyes were opened not that they were blind before but that now the eye had lost the power of excusing and therefore in that was shut vp and blinded but was altogether vnlocked for accusation and condemning of themselues yet by reason of custome and long continuance in sinne that verie selfe same thing which opened the eies of our first parents hath wholly seared vp the eyes of some that their consciences neither accuse nor excuse except you will say they falsly excuse when they make vs cry peace peace and all is well with vs. Now this for the most part is the claspe of mens consciences so that except God bring iudgement the conscience will neuer be awaked from his securitie 3. Punishment Therefore the third claspe of the conscience is punishment this holds most surely in excusation in so much that none can either vnclaspe it or by any meanes be able to mitigate the strait holding of punishment from all comfort so that neither angels nor men nor any other creature can giue a dramme of comfort but for the vnclasping of the conscience it wil do it most forcibly and exceedes all other meanes and therefore is to bee vnderstood in this place Hence ariseth a fourefold distinction of conscience the first that is at peace with it selfe Conscience quiet but not good quiet nor good but not with God and that is the conscience that is wholly locked vp the second that is neither at peace with God nor it selfe and that is the conscience vnder the horror of the punishment of sinne good not quiet the third conscience which is not at peace with it selfe but with God and that conscience hath two claspes in it goodnesse and sinne goodnes from God sin from it selfe good and quiet The fourth that hath peace with God and with it selfe and this is a conscience that feeles a claspe of Gods mercie to bind vp the broken heart and make it breake forth with ioy and gladnesse So that now if we looke into the world wee shall find that euerie man is either a Prince or a peasant either the basest among the sonnes of men and most ignoble or els couragious as a lyon and stout hearted as a gyant If a man were as poore as Lazarus and as naked as Iob yet if he bad a good conscience he would be higher then Princes and scorn to yeild a foote for the proudest but on the contrarie if hee were as stout as Alexander as merry as Belshazzar as wise as Ahithophel as proud as Hammon and as rich as Nabal yet hauing an euill conscience he would tremble with Alexander for the touch of an ague quiuer with Belshazzar for the appearance of a finger hang himselfe with Ahitophel for that his counsell was brought to nought mourne with Hammon vpon his bed for the losse of his honour or his heart would die within him as it did within Nabal for the losse of a field or in a word hee would tremble at a very leafe and therefore fearfull shall bee the estate of these men when the Lord shall thus vnlocke their consciences as he hath promised he will doe in this place Now this vnlocking is threefold Keyes to vnlock conscience 1. Amazement First by a generall amazement when a man is suddenly stricken but he knowes no particular cause as Belshazzar was in the 5. of Dan. the writing on the wall vnclasped his conscience by a sudden amazement Secondly 2. Particular knowledge by a particular knowledge of the sinne that they haue commited as it was with Indas who said Phaue sinned in betraying inocent blood this did strike so deepely into his conscience that be departed and hanged himselfe and for verie greife the rimme of his bellie rent in peices Thirdly and lastly 3. Gods departure by a most lamentable farwel in hell when the Lord shall say O my creature I made thee glorious but thou hast spoyled all thy glorie and lost my fauour farewell my creature I the fountaine of liuing water I the liuing God I thy life and length of dayes thy verie breath must leaue thee and come vnto thee as a consuming fire as a roaring lyon heape vpon thee all torments in bodie and soule Again thou shalt say Farewell creator farwell louing wife farewell my children and all my freinds farewell my pleasures prosits and all my worldly lusts Alas will none of you pitie mee wilt thou O Lord looke on and take no compassion and will you my freinds if with me curse me and cry A vengence on me will you thus reward my loue vpon earth If in heauen will you crie with father Abraham Remember that you had your pleasure when many a Saint starued at your doore and therefore iustly art thou tormented and we most mercifully rewarded you did vs much hurt in your pretended loue and blessed be God you preuailed not in your will Alas is it so why then O worme of conscience doe thy worst burne fire that can not be quenched I gnash with my teeth to see the prosperity of my freinds blaspheme God with the rest of my freinds here in hel not as sinning for that we did in brauery vpon earth to teare God in peices was our credit but now we together see all to be our punishments and we can take no sweet solace in our companie as we did vpon earth Thus the wicked goe downe to hell to see their sinnes set in order before their consciences to their euerlasting shame and confusion that could not see it vpon earth the deuill hath lead them into the mids of hel as the Prophet the Aramits that came to take him into the mids