onely from an outwarde cause beside or against the nature of that which is mooued Nowe such an impulsion falleth not into the will but God moueth it leading and bringing it on as it were by obiects to choose that which he will For the facultie or abilitie and power of the will cannot be brought into act that is to shewe and expresse it selfe without an obiect and We are liue and mooue in God Acts. 17. But to bee mooued of no other cause but of himselfe onelie Necessity taketh not away liberty of will in vs. this is exceeding and infinite perfection and libertie agreeing to God alone which the creature cannot desire much-lesse arrogate and challenge vnto it selfe without notorious blasphemie Further it maie easilie be shewed that the necessitie or immutabilitie which ariseth not from constraint but from the nature of the will or from the commotion of it stirred by other causes to choose or refuse an obiect thought of by the mind doth not at al withstand or hinder the libertie of will First because this necessitie doth not take awaie This necessitie proceedeth froÌ„ Gods woorking in vs which rather preserueth thiâ— libertie Absolute necessity doth not take awaie in God greater libertie muchlesse can a lesse absolute necessity take away a lesse liberty in vs. but effectuateth and preserueth the iudgement of the minde free or voluntarie assent of the will in asmuch as god doth cause woorke in men both the notions and election of obiects Secondly Because God albeit hee is by nature that is by exceeding and absolute necessitie good and hath begotten his sonne and had his holie spirite from all eternitie yet will he not by a constrained but most free-will be liue be blessed and good haue his sonne and holie spirite and will all his purposes and works to be good and iust although it be impossible that hee shoulde will anie thing contrarie to these which hee hath already determined If then this absolute necessitie of willing things in God doth not take awaie euen the greatest libertie there is no doubt but that necessitie which is but onelie conditionall that is according to the decree and gouernment of god doth not take awaie that libertie which agreeth vnto the creatures that is iudgement and election free and voluntarie Thirdly Angels saints in heauen haue greater liberty of will and yet greater necessity The holie Angels and blessed men in the celestiall life euen by our aduersaries owne confession are endued with greater libertie of will than we are in this life But they necessarily wil those things onelie which are right and iust and hate and abhorre all thinges whatsoeuer are euill and vniust because they are made such of god and so established by him and are so illuminated and guided by the holy ghost that they cannot otherwise will or work neither by this necessitie of willing those thinges which are good and pleasing to god is the liberty of will taken away or diminished in them but rather is encreased and confirmed as who with al willingnesse choose and doe those thinges onely which are iust Fourthly It is shewed by many testimonies of scripture Many paces of Scripture coÌ„firm the necessity of those actions the liberty of which yet both we and our adueâ—â—ries acknowledge that the wils voluntary actions of good and wicked men which our aduersaries mantaine to be and to haue beene free and we also according to the right meaning of this worde Libertie do willinglie confesse are so guided by the secret and vnchangeable purpose of god that they neither can nor could either doe or be otherwise Wherefore either so many manifest places of scripture must be denied or openly corrupted or it must be graunted that one and the same action of the will is free contingent in respect of the will and necessary in respect of Gods gouernment Contingent effects leese not their contingencie by reason of any necessitie imported by Gods decree The same is to be saide of the effectes of the will which are in respect therof contingent that is free and might as well not bee doone as be done Fiftly it is declared by manie places of scripture that all contigent effectes doe retaine their contingencie which they haue from the nature of their causes although they bee done by the vnchaungeable determination of the purpose or prouidence of God But all voluntarie effectes or motions are contingent in respect of the will which by nature was like able to haue doone the plaine contrarie vnto them They therefore retaine their contingencie that is their libertie for this is the contingencie of the actions of the will although they be so determined of by gods wil that there can be no other The reason of the Maior in this argument is for that GOD so mooueth the second causes and by them bringeth to passe what hee will that in the meane season by his prouidence hee dooth not destroy or abolish their nature which hee gaue them at their creation but rather preserueth and nourisheth it so that as concerning their nature some woorcke contingently some necessarily although in respect of the libertie of Gods purpose all woorke contingently and in respect of the vnchaungeablenesse of his decreee all woork necessarily so as they doe For when GOD by the rising of the Sunne lighteneth the woorlde he maketh not the Sunne so as if beeing risen it did not necessarily lighten or were apt by nature not to lighten and yet is it in the power of God either to chaunge the nature of the Sunne or that remaining as it is not to lighten the woorlde as hee shewed in Aegypt and at the passion of Christ In like manner when the Quailes light at the Tentes of the Israelites and the Rauens carrie meate to Elias and one Sparrowe falleth on the ground GOD doth not make the nature of these liuing creatures such as coulde not bee carried else-where and yet that they can haue no other motion than that which they haue by reason of the will of God interposed and comming betweene the Scripture plainly affirmeth Whereof it is manifest that as in other thinges which work contingently their contingency so in the wil the liberty which is giuen it of God is not taken away but rather preserued by gods gouernment Nowe then if our aduersaries in their argument vnderstand that Liberty which consisteth in the deliberation of the minde and free assent of the wil wee doe not onely graunt but also better mainetaine than they the liberty of will in all actions thereof and so the Maior of their argument shall bee false to witte that those things which are done by the vnchaungeable decree of God are not done by the free will of men and Angels For this libertie the prouidence of God doth so not hinder but rather establish and confirme that without this that liberty cannot so much as be for God both keepeth his order which he appointed
work so cannot withall not worke or work otherwise because two contradictories cannot bee both at one time true FORTVNE and CHANCE are sometimes taken for the euents themselues or effects which follow causes that are causes but by an accident by reason of such causes Fortune and chaunce as are causes by and in themselues but not knowen to vs as when wee say good or euil fortune happy or vnhappy chance sometimes they signify the causes of such euents either the manifest causes which are causes but by an accident as when any thing is said to be don by fortune or by chance or the hidden and vnknowen causes which are causes by and in themselues As it is said in the Poet Omnipotent fortune and fate ineuitable And they are wont to cal that fortune which is a cause by an accident in voluntary agents whose actions haue some euent that seldom happeneth besides their appointment As he that digging with purpose to builde findeth treasure Chaunce they call an accidentall cause in naturall agentes whose motions haue effects neither proper to them neither alwaies hapning that without any manifest cause directing it as if a tile falling from a house kill one that passeth by By the name of FATE or destiny Fate or destinie The difference between the stoickes and th◠churches doctrine concerning Gods prouidence somtimes is vnderstoode the decree prouidence of God As that of the Poet Leaue off to hope that the fates of the gods are moued with entreaty But the Stoickes by this woorde vnderstoode the immutable connexion and knitting of all causes effectes depending of the nature of the causes themselues so that neither the second causes are able to woorke otherwise than they woorke neither the first cause can woorke otherwise than doe the second and therefore all effectes of all causes are absolutelie necessarie This opinion of the Stoickes because it spoileth God of his libertie and omnipotency and abolisheth the order and manner of woorking in second causes disposed by Gods diuine wisedome not onely founder Philosophy but the Church also reiecteth and contemneth and doth openly professe her dissenting from the Stoickes First because the Stoicks tie god to second causes as if it should be necessary for him so to woorke by them as their nature dooth beare and suffer But the Church teacheth that God worketh not according to the rule or lore of second causes but second causes according to the prescript of GOD as beeing the chiefe and most free gouerner and lord and therefore are subiect and tied to his wil pleasure Secondly the Stoikes were of opinion that neither God nor second causes can doe any thing of their owne nature otherwise than they do The church affirmeth that not only second causes are made ordained by god some to bring forth certaine definit effects some variable and contrary but God himselfe also coulde from euerlasting either not haue decreed or haue decreed wrought otherwise either by second causes or without them and by them either changeable in their own nature or vnchangeable al things whose contrary are not repugnant to his nature that hee hath so decreed them and doth so work them not bicause he could not otherwise but because it so pleased him as it is said Ps 115.3 Our god is in heauen he doth whatsoeuer he wil. And Luk. 1.37 With god shal nothing be impossible that is which is not against his nature or whereby his nature is not ouerthrowen as it is saide 2. Tim. 2. Out of this then which hath beene spoken we answere vnto the argument which was That which is done by the vnchaungeable decree of God is not done contingently but necessarily All thinges are doone by the vnchangeable decree of God nothing therefore is doone contingently neither by fortune or chaunce but all necessarily First wee say there is more in the conclusion than in the premisses when the opinion of the Stoicks is obiected to the Church For albeit the church confesseth al euents in respect of gods prouidence to be necessary yet this necessity is not a Stoical fate destiny because the church defendeth against the Stoikes both liberty in god gouerning things at his pleasure a chāgeablenes in second causes sheweth out of gods word that god could both nowe doe and from euerlasting haue decreed many things which neither hee doth nor hath decreed And therefore the church also hath absteined from the name of fate Necessitie of consequence or supposition doth not take away contingency least any should suspect her to maintaine with the Stoicks an absolute necessity of al things Secōdly if remouing stoicisme yet notwithstāding the necessity of al things the abolishing of cōtingency fortune chance be obiected we make aunswere to the Maior by distinguishing the words For those things that are done by the prouidence decree of god are done indeed necessarily but by that necessity which is by supposition or of consequence not by simple necessity or absolute Wherefore it followeth that all things come to passe not by simple absolute necessity but by that of supposition or consequence And necessitie of consequence doth not at al take away contingency The reason hereof is this Because the same effect may haue causes whereof some may produce it by an order changeable some by vnchangeable order therefore in respect of some it is contingent in respect of some necessary For as the originals or causes of contingency in things are that liberty which is in the will of god and Angels and men and the mutable nature of the matter of the elementes together with the readinesse or inclination thereof to diuers motions and formes so the cause of absolute necessitie in God is the very vnchangeable nature of god but the cause of that necessitie which is onely by consequent is the diuine prouidence or decree comming between those things which are in their own nature mutable also the nature of things created which is framed and ordained of god to certaine effects and yet subiect to the most free wil gouernment of god either according or besides or contrary to this order which himselfe hath made In respect therefore of second causes some things are necessary which are done by causes woorking alwaies after one sort as the motion of the son the burning of any matter put vnto the fier if it be capeable of burning some thinges are contingent which haue causes working contingently that is apt and fit to produce or to forbeare producing diuerse contrary effects as the blasts of windes the locall motions of liuing creatures the actions of mens wils But in respect of the first cause that is of the wil of god all thinges which are or are doone in Gods externall and outward woorks are partly necessary partly cōtingent necessary as euē those things which haue second causes most chaungeable as that the bones of Christ on the crosse were not broken
impediment not to sustaine the defects burdens or encomberances which are not proper to his nature So is God most free because he is bound to no man So the Romanes and the Iewes were free that is stoode not charged with such gouernementes burdens which a mā might want without any swaruing from iustice So are we made free by Christ from the anger of God and euerlasting death leuitical ceremonies So a Citie field house is free from seruitude danger or any burden So a birde is free in the aire Wherefore vnder libertie in this sense is comprehended as a special vnder his generall ciuill libertie which is a right or ability for a man to doe and dispose of himselfe and his affaires at his owne pleasure according to honest and good lawes Wherefore this libertie is opposed to bondage and seruitude Of this there is no question in this place because it is a greed vpon that we are all the seruantes of God for we are all obliged by his Lawe either to obey him or to suffer punishment if we do not obey neither is it put in our wil or pleasure to obey or not to obey to suffer or not to suffer punishment For our will will many things freely the liberty of performing whereof notwithstanding wee haue not either some prohibition or other impediment hindering vs from it 2 What is the liberty of will THere is another libertie of will which is a power right or ability proper vnto a reasonable nature to will any thing to choose or refuse any obiect represented vnto it by the vnderstanding and to mooue it selfe by an internall cause of motion that is which hath in it selfe a cause of moouing it selfe by her owne proper motion beeing apt to will or not to will and beeing without an externall cause without anie constraint or violent impulsion from any external cause the nature of the wil remaining still entire and free to doe this or that or also to suspend forbear and differre any action These sixe thinges therefore concurre to constitute and make the libertie of wil. 1 An obiect whether that be any end proposed Six things required to liberty of will which still is considered as good or the meanes whereby the end is come vnto 2. The mind knowing and vnderstanding the obiect 3. The will alike and equally apt to choose or refuse the obiect represented vnto it 4. The will dooing one of the two vpon former deliberation 5. Doing it of her selfe or hauing the cause and beginning of her motion internall and without her and this is to doe by her owne and proper motion 6. Not being constrained by any external agent Furthermore that which is endewed with this facultie or abilitie is called free that is dooing as it selfe will without constraint For that is saide to bee a free agent What is said to be a free agent which whether it bee mooued of it selfe onely or also of some externall cause yet notwithstanding hath such an internall cause of the action which proceedeth from it as thereby both it is apt to this motion and it selfe moueth while it is moued that is is moued by an inward cause to doe after this or that manner suffering no force or constraint thereto of anie externall agent Wherefore an agent doeth not cease to bee free and voluntarie albeit it bee mooued of an externall cause so as it bee not constrained and haue in it selfe not onelie a Passiue but also an Actiue Originall and cause of the action which it woorketh Nowe that which is voluntary is opposed to that which is violent or constrained That which is voluntarie may be necessary but not constrained Necessarie is more general than constrained therfore agreeth to more than doth Constrained but not to that which is necessary For God and the blessed Angels are necessarily and alwaies good yet not constrainedly but with most free will For that is said to be constrained which hath only an externall beginning and cause of motion and not also an internal wherby it may also moue it selfe to do on this or that manner Wherefore the difference betweene constrained and necessary is to be obserued as also between contingent and free Constrained is in respect of necessary as a special in respect of his general For whatsoeuer is cōstrained is necessary but not whatsoeuer is necessary is constrained So * Contingēcie is opposed to Necessitie and those things are saide to be done contingently which are not necessarily don but might in respect of their owne nature as well not haue beene doone Contingent in respect of free is as a generall in respect of his speciall For whatsoeuer is free is contingēt but not al that is contingent is free And as that which is constrained may be also contingent but cannot bee either free or voluntary So that which is necessary may be voluntary or free contrariwise that which is voluntary may be necessarie but cannot be constrained Moreouer free Arbiterment differeth from the libertie or freedome of will Arbiterment is as the * The concrete is that which signifieth the subiect together with some accident or qualitie or essence in the subiect As arbiterment signifieth not wil only which is the subiect but wil choosing or refusing which is an accident of the will The abstract is the accident or quality or essēce in it selfe which doth not withall in signification implie the subiect concrete signifieth the will it selfe but as it chuseth or refuseth a thing the iudgement of the vnderstanding going before Wherefore it comprehendeth both faculties or powers to witte both the iudgement of the minde or vnderstanding of the obiect and the will either receiuing or refusing it Nowe freenesse or libertie is as it were the abstract that is the qualitie or maner of doing proper vnto the will Free arbiterment therefore is a facultie or power of receiuing or refusing without constraint by proper motion aptitude to either part that which the vnderstanding aduiseth to bee chosen or refused Or it is the iudgement it selfe and wil in a creature endewed with reason choosing or refusing any obiect represented vnto it by the vnderstanding And this faculty or power of the soul is called Arbiterment in respect of the mind shewing vnto the will an obiect to be chosen or refused And it is called free in respect of the will 1. Because the will doth of her owne accorde followe the iudgement of the mind and vnderstanding 2. Because it is by nature equallie fit to receiue or refuse 3. Because it mooueth it selfe by her owne proper motion either hauing within it selfe or rather being it selfe the beginning and cause of her own motion to choose or refuse any thing that is obiect vnto it 4. Because in this election or reiection it suffereth no impediment and no force or constraint of anie externall agent whether that bee God or the diuel or men or anie thing else whatsoeuer
none Answere It is free vnto God to saue either al or none or some for he was not bound to vs that he should saue vs. Rom. 11.35 Who hath giuen vnto him first and he shal be recompensed Yet is it necessarie that he should saue some not by any absolute necessitie but by such as is called necessitie by supposition First because God hath most freely and vnchangeably decreed The necessitie not absolute but depending on the vnchangeable will and decree of God promised this deliuerie published A syllogisme thereof may be framed on this wise It is impossible that God should either lie or deceiue But God hath auouched and promised by an â—th that hee will not the death of a sinner but will that hee bee conuerted and liue The conuersion therefore and deliuerie of man not onelie may bee wrought but necessarily also is wrought Secondly In the beginning God created maÌ„ that he might for euer be magnified of him Epes 1.6 He hath made vs to the praise of the glorie of his grace And Psalm 89.48 Hast thou made al men for naught Wherefore seeing God is not frustrated of the end of his counsels it is necessarie that some be deliuered Thirdly God did not in vaine send his sonne into the world and deliuer him ouer vnto death Iohn 6.39 I came downe from heauen to doe his will which hath sent me And this is the fathers will which hath sent mee that of al which hee hath giuen mee I should loose nothing Mat. 9.13 I am come to call sinners to repentance 18.11 The Sonne of man is come to saue that which was lost Rom. 4.25 He died for our sinnes and is risen againe for our iustification Fourthly God more enclineth to the exercising and setting forth of his mercy than of his anger But he sheweth his anger in punishing the wicked Therefore he must shew his mercy in sauing the Godly 4 What manner of Deliuery this is THe deliuerie and setting of man at libertie is necessarilie compleat that is in al ponites perfect Our deliuerie most perfect euen from both euils both of crime and of paine First because God is not a deliuerer in part onely but saueth and loueth perfectly those whom hee saueth 1. Iohn 1.7 The bloode of Iesus Christ cleanseth vs from all sinne to witte as touching both the formall partes thereof the guilt and the corruption of sinne Secondly because he doth perfectly punish the wicked that his iustice may bee exactly satisfied by their punishment Therefore doth hee perfectly deliuer the godly from punishment because he is more inclining propense to mercy than to anger Thirdly because we were fully perfectly lost in Adam But Christs benefit is not imperfecter or of lesse force than the sin of Adam which it would be if he did not perfectly deliuer because al haue lost al their righteousnesse saluation and blessednes in Adam Therefore righteousnes and felicity is restored by Christ Each of these deliueries both from the euill of crime and from the euil of paine or punishment is necessarily perfect Because the image of God glory and blessednes which is restored vnto vs by Christ our redeemer is more glorious greater than that Our deliuerie from eternall death perfect in this life from other calamities in the life to come which we lost in Adam Our deliuery from euerlasting death or damnation is most perfect euen in this life both as touching the parts thereof and also in degree Because Christs satisfaction for our sinnes which is imputed vnto vs is a most perfect conformity and correspondence with the law of God Now from other calamities we shal be fully deliuered in the life to come when as the remnants of sin in vs shal be vtterly abolished In the meane season they are mitigated vnto the godly euen in this life turned into fatherly chastisements Our deliuerie from sinne in part here by regeneration but perfect in the life to come Our deliuery from crime or sinne by regeneration is perfect not at once in a moment but successiuely by degrees For in this life it is perfect as concerning the partes thereof but as by a beginning onelie that is all the partes of obedience are begunne in the redeemed or beleeuers so that as long as we liue here it is daily augmented by new accessions and encreasings But after the departure of the soule out of the body this deliuerie is perfecter because then man doeth wholy cease from sinne After the resurrection and glorification it shall bee most perfect both as touching the partes thereof and in degree For then shall God bee all in all that is hee shal immediatly blesse vs with exceeding happinesse so that nothing shall remaine in vs repugnaunt to God but whatsoeuer shal be in vs that shal be of god But now there is somewhat in vs which is not of GOD euen sinne it selfe 5 By what meanes mans deliuerie may be wrought THe meanes whereby we may be deliuered from the curse and beeing reconciled to God may be accounted iust before him is only one euen a full and condigne or worthy satisfaction that is punishment for sinnes committed or obedience omitted For the Lawe The law being transgressed no satisfaction but by suffering due punishment when as wee haue not perfourmed obedience dooth iustly exact punishment of vs this being sufficiently paied wee are receiued of God into grace and beeing indued with the holy spirit are renued to the image of God that wee may hence-forward obey his Law and enioy euerlasting blissefulnes Beeing therefore reconciled vnto God by satisfaction most fully perfourmed vnto the Law we are deliuered then from sinne also that is from corruption it selfe by regeneration that is by the forcible working of the holy Ghost abolishing it in vs and restoring true holines and righteousnes heere by beginning it and in the life to come also by perfecting and absoluing it This deliuery is necessarily knit with the former as a necessary effect with his proper nearest cause For God wil of that condition accept of this satisfaction and for it pardon our sinne so that wee leaue off to offend him hereafter thorough our sinnes and be thankfull vnto him for our sinnes pardoned and other his benefites For to bee willing to bee receiued into Gods fauour and yet not to be willing to cease from sinning is to mock God Wherfore they who are receiued of God into fauour are withall regenerated and satisfaction is the cause as of acceptation so also of regeneration Now that if satisfaction or sufficient punishment come not betweene there is no deliuery from the guilt or from sinne it selfe the cause hereof is gods great iustice and truth which his mercy dooth no way ouerthrowe Deut. 27.26 Cursed bee hee that confirmeth not all the woordes of this Law to doe them Matth. 5.18 It is not possible that one iot of the Law should fall that is be frustrate till al thinges
effectually those actions which are sinnes hee doth indeed detest them as they are sinnes and when he commaundeth obedience he doth in earnest exact it of al. But this wil of signification or commaundement of God doth not testifie or declare what he wil woorke in all but what agreeth with his mind what he alloweth what he requireth what euery one oweth vnto him God therefore dissembleth not neither is contrary to himselfe because he doth not in al places nor at al times manifest his will vnto his creatures and his will of punishing is not disagreeing from his Law The fourth Sophisme of Contingency and liberty or freenesse Gods gouernment doeth not take away but establish the liberty of the creatures will THat which is doone by the vnchangeable decree of god is not done contingentlie and freely But al thinges are doone by the vnchaungeable decree or counsel or prouidence of god Therefore nothing is done contingently and freely Aunswere The Maior is either particular and so concludeth nothing or beeing generally vnderstoode is most false For an effect which is the some in subiect and matter is chaungeable and vnchaungeable necessary and contingent in respect not of the same cause but of diuerse of which togither it is produced doth depend and whereof some are chaungeable some vnchaungeable In respect therefore of second and neerest causes some effects are necessarie and certaine which are produced out of causes alwaies woorking after one sort some are changeable which haue a changeable cause that is such as is not alwaies woorking after one sort and producing the same effects In respect of the first cause namely the decree of god which is vnchangeable all effects are vnchangeable and most certaine euen those which in respect of second causes are most vncertaine As that the bones of Christ should not be broken it was a thing contingent in respect both of the bones which in their own nature might as well haue beene broken as not broken as also of the souldiers who as concerning the nature of their will might haue chosen to doe either but in respect of the decree of god it was necessary for by his decree were the wils of the souldiours so ruled that they could not then neither would choose the contrary Wherfore the vnchangeablenes of the decree of God which is a necessity by supposition or conditional dooth not take away either the contingency of euentes or the libertie and freenesse of a created will but rather maintaineth and confirmeth it For GOD accomplisheth his decrees by reasonable creatures according to the condition of their nature when as by obiectes represented and shewed to their vnderstanding hee enclineth and bendeth their will that it shoulde with free and inwarde motion choose or refuse that which seemed good from euerlasting to GOD and was decreed of him For if when God worketh well by euill creatures there is not taken away in them through the decree or prouidence of God and his good woorking that which is accidentall to them that is corruption how much lesse shall that bee taken away which is essentiall vnto them euen to woorke freely So the blessed Angels are chaungeably good as concerning their nature but they are vnchaungeably and necessarily onely good according to Gods decree and directing of them and yet freely so that howe much the more effectually they are mooued by the spirite of God so much the more freely and with greater alacritie and propension they will and doe onelie that which is good Iudas the Iewes Herode Pilate the souldiours deliuered and crucified Christ freely with great willingnes pleasure yet they did whatsoeuer the hande counsel of god had determined before to be doone Acts. 4 28. 2. Ob. That which is done by the vnchangeable decree of god is not don cōtingently but necessarily Al things are don by the vnchangeable decree of god nothing therefore is doone contingently neither by fortune or chance but al necessarily which is the Stoicks doctrin of fate or destiny Here before we answere to this obiectiō we must know the significatiō of the words the difference between the opinion of the Stoicks and Christians NECESSARY is that which cannot be otherwise than it is CONTINGENT is that The difference between necessarie and contingent thinges which is indeede or is done but might notwithstanding not haue bin or haue bin done otherwise Necessity therefore and contingency is the order which is between the cause and the effect vnchaungeable or changeable And because the effectes followe of their causes vnchaungeably either in respect of the nature it selfe of the causes or in respect of som external cause which designeth and appointeth another cause to a certaine effect and because also the effects themselues cannot be more vnchāgeable than are their causes therefore there is said to be a double necessity The difference betweene absolute necessitie and necessitie of consequence or supposition One absolute or simple which is of them whose opposites or contraries are simply vnpossible in respect of the nature of the cause or subiect whereof it is affirmed As are the essential personal properties of god to wit god is god liueth god is iust wise c. God is the eternal father son holy ghost The other is necessity of consequence or by supposition which is the immutability and vnchangeablenes of those effects which follow of causes which causes being supposed or put the effect must necessarily follow but the causes notwithstanding themselues might either not haue beene or might haue been changed So are those things necessary which god hath decreed that they shuld be don in respect of the vnchangeablenes of his decree which decree yet god most freely made that is he might from euerlasting either not haue decreed it at al or haue decreed it otherwise according to those words Mat. 26.53 Thinkest thou that I cānot now pray to my father he wil giue me mo thā twelue legions of Angels How then should the scriptures be fulfilled Likewse those things are said to be necessary which are done indeed by such second causes as are so made of god that by their owne nature they cannot doe otherwise than they doe but yet they maie bee by God himselfe either taken away or hindered or altered and chaunged As the Sunne and the shadow going forward in consequence or order of nature with the Sunne and yet consisting and standing still in that battaile of Iosua and returning backwards in the dayes of Ezechias the fire burning bodies within the reach thereof which are capeable of burning yet not burning the three children in the fornace of Babylō or those things which are indeed in their owne nature apt to produce a contrary or diuerse thing or to forbeare producing of their effect and yet notwithstanding cannot do otherwise because they are so moued by god or by other causes which although they be not changed yet might haue bin changed or when they
of gods grace blinding hardening perseueraunce in sinne raising to iudgement and casting into eternal torments Obiection Diuers or contrarie causes haue contrarie effectes The effectes of election are good woorkes Therefore euil works are the effectes of reprobation Aunswere The Maior is not alwaies true in voluntarie causes For there is a dissimilitude Because God purposed onely to permit euil woorks but to worke good in vs. But the proper cause of euill works is the Diuel and euil men Replie But god hardeneth and blindeth men Blindnes is an effect of reprobation and a sinne Therefore sinne is an effect of reprobation Aunswere Blindnesse is a sinne in respect of men who admit it and as it is receiued of them and purchased by their owne demerite but as it is inflicted of God it is a iust punishment And that God doth deliuer some from that blindnesse is of his mercie Obiection Hardenesse or induration is an effect of reprobation and is a sinne God is autor of reprobation therefore of hardnes also and so of sinne Aunswere Hardnesse is an effect of reprobation but so that it is done according to reprobation but commeth not from it Hardnesse and blindnesse or exâ—ecation are according to reprobation or according to predestination as they are sins But they are effects of reprobation or predestination as they are most iust punishmentes 5 Whether Predestinatiâ—n â—e vnchaungeable PRedestination is firme sure and vnchaungeable which maie appeare euen by thâ— generall reason Predestination vnchangeable Because God is vnchaungeable and doth not depend on the interchangeable course of thinges but the same rather dependeth on his decree What therefore hee hath from euerlasting decreed of sauing the elect and condemning the reprobate that hath he vnchaungeablie decreed And therefore both election and reprobation is firme and vnchaungeable For whom he woâ—ld and hath decreed from euerlasting should be sauâ—d them also hee now will and so hereafter perpetually The same alâ—o wee are to think concerning reprobation Neither are there wanting testimonies of Scripture whereby the same is confirmed Iohn 6.39 This is the Fathers wil that of al which hee hath giuen mee I shoulde loose nothing Isai 46.10 My councel shal stand and J wil doe whatsoeuer I wil. Mal 3 6. I am the Lord I chaunge not Ioh. 10.28 None shal pluck my sheepe 〈◊〉 of my hand Ioh. 1. â—6 Yee beleeue not for yee are not of my shâ—epe â— Tim. 2.19 The foundation of god remaineth sure and hath this seale the Lord knoweth who are his The foundation which Paul so calleth is the decree of sauing the Elâ—ct 1. Because it is the beginning and welspring of our saluation and the end thereof and of al the meanes tending to saluation 2. It is called the foundation for the surenesse and firmenesse thereof because the same is neuer shaken These things are needefull for vs to knowe that wee maie haue firme comfort and consolation that wee may beleeue eternall life and so al other Articles of christian faith The reason is often repeated and therefore often to bee meditated of because he that denieth himself to be certain of the gracâ— to come is vncertaine also of the present grace of God For God is vnchangeable 6 How far forth Predestination or Election and Reprobation is knowen vnto vs. IT is knowen vnto vs in general as That some are Elect and some Reprobate but not in speciall whether this or that man be But of our own Election euery of vs not only may but also ought to bee in speciall certaine and assured And verily thereof we shall be certaine by the effectes Euerie man ought to bee assured of his owne Election in speciall namelie by conuersion that is by true faith repentance For that we may beleeue and know that we are certainly chosen to eternal life wee are bound to beleeue in Christ and to beleeue also eternal life But this wee cannot beleeue except wee haue true faith and repentaunce And as euerie one ought to haue both these So also euery one ought certainly to hold that he is of the number of the Elect. Otherwise they shal accuse God of lying Rom. 5.2 Wee reioice vnder the hope of the glory of God Christ is our intercessour woorking our euerlasting saluation I beleeue euerlasting life that is not spiritual life onely but euerlasting also which being heere begunne I carrie hence with mee out of this life Neither onely in speciall dooth euerie one know his owne Election by faith and conuersion but it is in generall also knowen that some are Elect. The Election of others is to bee beleued in generall And in general thou oughtst not only to hope but also certainely to beleeue that there are other besides thee elected For thou art bound to beleeue the Article of the Church because that hath bin at al times nowe is But thou alone by thy selfe art not the Church and therefore thou must not saie with Elias I am left alone But to discerne of particulars and of euerie single man is not thine to do Thou art notwithstanding wel to hope of the Election of others eueÌ„ as concerning euery particular man In generall is the whole Election of all in speciall there is a diuerse consideration of himselfe and of others No certainetie of reprobation eitheâ— concerniâ—g our selues or others Of Reprobation no man ought to iudge or determine any thing certainely either as touching his owne or as touching an â—thers reprobation before the end of his life For he that is â—or yet conuerted may be here after conuerted before he dâ—â— No maÌ„ therefore ought to iudge of others that they are reprobates but to hope wel of them of himselfe euerie man ought certainely to beleeue that he is an elect For wee haue a generall commandement 7 Whether the Elect be alwaies members of the Church and the Reprobate neuer The elect are then first member of the Church when they are regenerated THE Elect are not alwaies members of the church but then first when they are conuerted and regenerated by the holy Ghost For it is said Rom. 8.9 Jf any man hath not the spirite of Christ the same is not his Likewise the church is called holy But then first are the Elect holy when they are conuerted For Saint Paul expressely saith 1. Corint 6.11 And such were some of you but yee are washed Againe Coloss 1.13 He hath translated vs into the kingdome of his deare Sonne Now some are borne liue and die in the church others are not born in it but are called either soone or late vnto the visible church some both to the visible inuisible church as the theefe on the crosse As also those of the Gentiles of whome Christ spâ—ke Joh. 10.16 J haue other Sheepe Some either are borne in the visible church or come vnto it who neuerthelesse are not members of the inuisible and who sometimes depart from the visible Such are the reprobate who
righteousnesse 13 Obiection Jf Christ hath satisfied for vs we shall not be iustified freelie but for merite and desert Aunswere Wee are iustified freely in respect of vs not freely in respect of Christ whom the sauing of vs cost full dearely 14 Obiection Reward presupposeth merite So that where reward is there is also merite For reward and merite are correlatiues whereof if one bee put the other is put also But euerlasting life is proposed as a reward for good workes therefore also the merite of good workes is euerlasting life Aunswere The Maior is sometimes true as concerning creatures as when men may merite or deserue of men But neither alwaies among men doth it folowe that there is merite where there is reward For men also oftentimes giue rewards not of merit or desert Now it is vnproperly saide of God that he proposeth eternal life vnto our workes as a reward for we can merite nothing at Gods hands by our workes But for this cause especially doth God say that he wil giue a reward to our workes thereby to shew that good workes are grateful and pleasing vnto him 15 Obiection That which is not required vnto iustification is not necessarie to be done Good woorkes are not required vnto iustification Therefore it is not necessarie to doe them Answere The Maior is false if it bee meant generallie because wee ought to doe good woorkes in token of thankefulnes But if the Maior be meant particularly then nothing can bee concluded the premisses beeing meere particular nowe good woorkes are as an effect without which the cause to wit faith cannot be Therefore good workes verily are necessarie but not as any cause or merite of iustice 16 Obiection He that is iustified by two things is not iustified by one only But we besides that we are iustified by faith are iustified also by the merite and obedience of Christ therefore not by faith onely Answere He that is iustified by two things is not iustified by one onely that is after one and the same manner But we are iustified by two thinges after a diuerse manner For we are iustified by faith as by an instrument apprehending iustice but by the merit of Christ as by the formal cause of our iustice 17 Obiect Doctrine which maketh men profane is not to be deliuered But this doctrine that we are iustified by works maketh men profane Therefore it is not to be deliuered Ans If it should so fal out with any man it were but an accident Reply Euen those thinges which fall out to bee euils by an accident are to be eschued But this doctrine maketh men by an accident euil Therefore it is to be eschued Aunswere Those thinges which fal out to be euils by an accident are to be eschued if ther remain no greater cause for which they are not to bee omitted which by an accident make men euil But we haue greater causes why this doctrine ought to be deliuered 1. The commaundement of God 2. Our owne saluation 18 Obiection Christ hath brought vs eternall iustice This applied iustice is not eternal Therefore this is not our iustice but God himselfe is our iustice Aunswere The Lorde is our iustice that is our iustifier But that our applied iustice is eternal hath been shewed before because the imputation thereof is continued to all eternity That iustice also of the Lawe which is begunne in vs in this life shall bee continued and perfected in the life to come But that iustice which is God himselfe is not in vs because so God should be an accident to his creature and become iustice in man For iustice and vertue are thinges created in vs not the essence of God Moreouer Osiander who obiecteth this doth not discerne the cause from the effect As we liue not or are wise by the essence of God for this is all one as to say that wee are as wise as God so also we are not iust by the essence of God Wherefore nothing is more impious than to say That the essentiall iustice of the creatour is the iustice of the creatures for thereof it would follow that wee haue the iustice of God yea the verie essence of God The cause must be discerned from the effect increate iustice from created iustice 19 Obiection Where sinne is not there is no place for remission or imputation Jn the life to come sinne shall not be Therefore no place there for remission or imputation Aunswere In the life to come shall not bee remission of any sin then present but the remission which was graunted in this life shall continue and endure for euer And that conformity also which we shal haue with God in the life to come shal be an effect of this imputation 20 Obiection Ten Crownes are part of a hundred Crownes in paiment of a debt Therefore good workes also may be some part of our iustice Aunswere There is a dissimilitude because ten Crownes are a whole part of an hundred Crownes But our workes are not a whole and perfect part 21 Obiection It is said that Phinees worke and deede was imputed vnto him for righteousnes Answere The meaning of the place is That God did approue his worke but not that he was iustified by that worke Why we are iustified by christs merit onely We are iustified by the merite of Christ onely 1. For his glorie that his sacrifice might not bee extenuated and made of lesse value 2. For our owne comfort that we may be assured that our iustice doth not depend vpon our owne woorkes but vpon the sacrifice of Christ onely otherwise we should leese it a thousand times Why we are not Iustified partly by faith and partly by works Gal. 3.10 We are iustified not partly by faith partly by works 1. Because works are vnperfect and therefore our iustice also should be then vnperfect Cursed is euerie man that continueth not in all thinges which are written in the booke of the lawe to doe them 2. Although they were perfect yet are they due and debt So that wee cannot satisfie for an offence past by them When ye haue done all that yee are commaunded say wee are vnprofitable seruants 3. They are Gods works who worketh them in vs. 4. They are temporarie neither haue anie proportion with eternall blessinges 5. They are effectes of iustification therefore no cause 6. They are excluded that wee might not haue whereof to glorie 7. If they were part of our iustification our conscience should be destitute of stable and certaine comfort 8. Christ should haue died in vain 9. We should not haue the same way to saluation 10. Christ should not be a perfect Sauiour Why our works are vnperfect therefore cannot merit Now our workes are vnperfect 1. Because we omit manie things which we should doe and doe manie things which we should not doe 2. Because we blend and mingle euil with that good which wee doe that is wee doe good but wee doe it ill The thinges
wil vs to desire it But God willeth vs to craue in this life and to desire the perfect fulfilling of the Law 1. Because he wil at length effectuate it in those that desire it therefore hee will giue it vs after this life if wee desire the same here truly and from our heart 2. That we may now goe forward in godlinesse and that the studie of liuing according to the prescript of Gods law may bee daiely more and more kindled and confirmed in vs. 3. That by this desire of fulfilling the Lawe God maie exercise vs in repentance and obedience OF PRAIER THE chiefe Questions hereof are 1 What praier is and howe many sortes there are of praier 2 Why praier is necessary 3 What is required to true praier 4 What is the forme of praier by Christ prescribed 1 WHAT PRAIER IS AND HOW MANY SORTS OF PRAIER THERE ARE. PRaier is a petition ioyned with an ardent and earnest desire whether vttered in woords or not vttered whereby wee aske of the true god reueiled in the word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and neede with humilitie and repentaunce and confession of our owne vnworthinesse made in true conuersion vnto God in a confidence and sure trust in gods promises for christs sake our Mediatour Saint Paul maketh mention of three sortes of praier 1. Petitions for good thinges 2. Deprecations against euill things 3. Jntercessions and requestes for others The General of these specials is Praier Likewise Jnuocation and Adoration But praier differeth notwithstanding from Inuocation Adoration For Adoration is often times taken for the whole worship of god because whō we woorship him we account for the true God But praier is a part of Inuocation for Jnuocation compriseth these two as a general his specials namely Petition or praier and thankes-giuing For Inuocation or to Inuocate on God is to craue of the true God any thing that is necessary both for the soule and body and to giue thanks for benefits receiued of him Thankefulnes or Thankesgiuing is an acknowledgement of a benefit receiued and a voluntary binding to the performaunce of duties mutuall possible and lawful Thankefulnes conteineth two things to wit truth and iustice 2 Why Praier is necessarie THE causes for which praier is necessary are these 1 The commandement of God because God hath commanded that wee call vpon him and will this way chiefely and principally be worshiped and magnified by vs. Psa 50.16 Call vpon me in the daie of trouble Luk. 11.2 When ye praie say Our Father c. By these wordes of Christ it furder appeareth that the tongue also is required to praier which we may proue also by other reasons 1 God wil haue himselfe magnified with the tongue which hee created chieflie to this end 2. Out of the aboundance of the heart the mouth speaketh 3 Wee are to doe it that others may follow our example 2 Our Necessitie and Want For wee receiue not of God those blessings which are necessarie for our safety and saluation except we aske them of him For God hath promised them to such only as aske them Nowe what wee speake of the necessitie of praier the same is also to bee saide of the necessitie of Thankesgiuing For without giuing of thanks we leese those thinges that are giuen receiue not such thinges as are to be giuen and are necessarie The necessitie of both will easily appeare whether we consider the effects of faith or the cause of faith and so also faith it selfe Faith is kindled or encreased in no man who doth not aske it no man hath faith who giueth not thankes for it and they which are endued with true faith aske the grace of God and they who haue tasted of gods grace shew themselues thankfull vnto God for it and doe more and more craue and desire it Rom. 5.5 The loue of God is shed abroade in our hearts by the holy Ghost which is giuen vnto vs. And the holy ghost himselfe also is obtained by petition or praiers For the holie Ghost is giuen to none but to him that desireth him 1 Obiection But we see the wicked also to receiue the gifts of the holie Ghost Therefore not onlie they that desire him receiue him Aunswere The wicked verily receiue manie gifts but not those principall giftes neither those that are proper to the Elect such as are faith repentance remission of sins regeneration and furder what giftes the wicked receiue those are not auaileable vnto them neither doe they receiue them to saluation Reply Jnfants craue not the holie ghost and yet they receiue him Aunswere The holy ghost is not giuen but to those that aske him that is to those of yeares and vnderstanding who are able to aske him But euen Infants also aske and craue the holy ghost after their manner hauing to wit in possibilitie an inclination to faith and therefore potentially they aske the holy Ghost or haue an inclination to aske him 2 Obiection The Effect is not before his cause But praiers are the effects of the holie Ghost in asmuch as no man can aske the Holie Ghost who hath not the holie Ghost and hee alone woorketh praier in vs Therefore the Holie Ghost is not receiued by praier but is in vs before praier and so by consequent he is not giuen to them onlie that aske him 1 Aunswere Whosoeuer hath not the holie ghost cannot aske him that is as concerning the encrease of him 2 The Effect is not before his cause that is in order and nature but in time they are both together For the holy Ghost is in vs according to nature before praier because we then first begin to desire him to aske him of God when he is giuen vnto vs. But albeit the Holie Ghost is according to nature or order first in vs yet he is not first in vs according to time For as soone as the holy Ghost is giuen we begin to desire his presence When God giueth his spirit at the same time they aske him vnto whome hee is giuen And the Holie Ghost is giuen to none but to him that desireth him for no man desireth him but he who hath in himselfe the beginning of him Whereas then it is said of Christ Luk. 11.13 How much more shall your Heauenlie Father giue the holie Ghost to them that desire him this must not be vnderstood of the encrease onely but also of the beginning of his giftes and graces 3 What is required to true praier THE conditions and circumstaunces of true praier are 1 A direction of it vnto the true God that wee make our praier vnto the true God manifested in the Church by his Prophetical and Apostolique word by his workes of creation preseruation and redemption of the Church As wee haue receiued so are we baptized and as we are baptized so we beleeue and as we beleeue so wee adore and worship the
hand than the other 3 Obiection It is said Mat. 12. Euerie sinne and blasphemie shal be forgiuen vnto men but the blasphemie against the holy Ghost shal not be for-giuen to men neither in this worlde nor in the world to come Hence they will gather That some sinnes are for-giuen in this woorlde some in the worlde to come that is in purgatory and some are neuer for-giuen of which these be mortall but the others veniall in their owne nature But first neither heere neither else-where doth Christ teach that some sinnes are forgiuen in the worlde to come Sins are remitted in this world onely For that all other sins are forgiuen not in the woorld to come but in this woorlde both Christ signifieth in this place and the Scripture elsewhere teacheth because it is certaine that sinnes are not remitted but only to those who repent No sinne which may not be remitted except the sin against the holy Ghost But he denieth that the sinne against the holy Ghost is remitted either in this world or in the worlde to come that hee might more significantly expresse the deniall of pardon to it Secondly Whether they say for-giuenesse to bee in this woorld or in the woorlde to come yet this standeth immoueable that it commeth not of the nature or corruption of the sinne but of free mercy for Christs sake And if euery sinne be so grieuous that it could not be purged but by the blood of the Sonne of God then doubtles they do great despite contumelie vnto that blood who so extenuate any sin as to deny that it deserueth eternall punishment vnto which the death of the Sonne of God is equiualent Farther euen by their owne confession There are manie mortal sins which notwithstanding are forgiuen in this life Wherefore either they must make all these to be euen in their own nature venial or they wil neuer proue out of this place that the smalnes of the sin is the cause of forgiuenes 4 Obiection It is said Rom. 1. The wrath of God is reueiled from heauen against al vngodlinesse And 1. Cor. 6. Know yee not that the vnrighteous shall not inherit the kingdome of God Out of these and the like places they gather that seeing they are mortal sinnes which shut men out of the kingdome of God and all sinnes do not so therefore there are some sinnes which in their own nature are not mortall But they conclude more than followeth by force of reason For that some sinnes are venial there is no doubt but that commeth by grace remitting those sinnes which without remission would shut men doubtlesse from the kingdome of God 5 Obiection It is said 1. Cor. 3. If anie mans worke burn Al sinnes shut men out of the kingdom of gods were they not remitted by the grace of God he shal loose but he shall be safe himselfe neuerthelesse yet as it were by fire Therefore say they some sinnes cast men into fire that is into some punishment but not eternall This also we grant not in respect of the nature of sin but in respect of pardō which befalleth to those who hold the foundatiō which is christ For to build on the foundation wood stubble that is to parch the word of god with vnnecessary questiōs humane opinions traditions which oftē are occasions of schisms in the Church often of Idolatry and errours it is not so light a sinne as they deeme it who do it but deserueth eternall malediction except remission be made for the Sonne of God as it is declared in the Reuelation Chapt. 22. 6 Obiection It is said Heb. 5. A high priest taken frō among men is bound to offer for sins as wel for his own part as for the peoples This place sheweth that the sinnes of the priest are not venial by themselues or of their own nature but for the sacrifice of Christ which was signified by the typicall sacrifices therfore it quite clean ouerthroweth the opinion of our aduersaries For if al sins euen of a righteous Priest are in the sight of God so great that they cānot be purged but by the death of the Son of God it necessarily foloweth that they of their own nature deserued euerlasting death 7 Obiection It is said Iam. 1. When lust hath conceiued it bringeth forth sin sin when it is finished bringeth forth death Here say they Iames saith that there is one sin finished when as the wil vpon deliberation consenteth to euil lust Actual sinne is an effect of Originall sinne a cause of death which though purchased by Originall yet is aggrauated by Actuall another not finished when a man sinneth without deliberation to sin finished he ascribeth that it bringeth foorth death We answere that the consequence of this is not of force because that a property which belongeth to diuerse kindes when it is ascribed to one kind it foloweth not thereof that it is to be remooued frō the other For S. Iames distinguisheth the kindes or degrees of sins Original Actual saith that death foloweth after Actual not as if death did not follow after Original but because that Actual is a middle between Originall sin death as a cause of this an effect of that and doth aggrauate death or punishmēt which already was purchased by originall sinne Neither doth he chiefly speak of the degrees of punishmentes but of the cause and originall of them to be sought in the corruption of our own nature 8 Obiect It is said Iam. 3. In manie things we sin al. Hence our aduersaries wil proue that the sins of the iust are venial because they fal either into few sins or into no mortall sins To this as also to most of that which hath gone before we answer that the sins of the iust who by faith retein or receiue righteousnes are venial not of their own nature but by grace Gods iustice is not at variance with his mercie though it iudge the least sinne worthy of eternall death 9 Obiection God is not cruell but mercifull neither light in his loue but constant Wherefore he doth not for euerie light sin iudge a man worthie of eternall punishments But they imagine that the iudgement of God concerning sin is at variance with his mercy which are not at variance but do very well agree For God is in such wise merciful as he is also iust Now the iustice of God requireth that he iudge all euen the least offence and contempt of his maiesty worthy of eternall damnation This iudgement against euery sin the mercy constancy of Gods loue doth not take away but for the shewing and declaring thereof it is sufficient that he reioiceth not at the destruction of them that perrish that for testimony thereof he inuiteth all to repentance forgiueth them who repent their sinnes which by thēselues were worthy of euerlasting death that is he punisheth them causeth satisfaction for them not in
were very good Psal 5. Because thou art not a God that loueth wickednes Iames. 1. Let no man say when he is tempted I am tempted of God Eccle. 15. Saie not thou it is through the Lord that I turne backe for thou oughtest not to doe the thinges that he hateth To these and verie manie the like speaches maie be added the great and most perfect goodnes of God so that no effect of his is euill And because God is true and far from all dissembling and guile neither can destroie or denie himselfe 2. Tim. 2. it is certain that plaine contradictorie willes cannot be in him But he testifieth in his law which is as it were a glas of that puritie which is in God that hee hath a horrible hatred of sinne Wherefore he doth not will anie and much lesse causeth or furdereth it Moreouer that which one himselfe worketh in an other hee cannot of right punish But God doth most iustlie punish al sinnes Wherefore he neither will nor causeth anie sin Rom. 3. Is God vnrighteous which punisheth God forbid else how shall God iudge the world Lastlie God doth neither wil nor cause that which destroieth his image sin is the destruction of the image of God Wherefore God doth neither will nor cause it Of this wee conclude that God is not the author of sinne but that the originall of euill springeth from man himselfe by the instigation of the Deuill yet so neuerthelesse that we say that the Deuill being at the first corrupted did corrupt man The cause of sin is to be sought in our first father through the Deuils instigation and so by discent to be found in vs. but coulde haue done nothing except man of his owne accord had consented to euill Here are we to remember againe the fall of our father Adam God made Adam to his owne image and similitude that is he made him most good vncorrupt holy righteous and immortall hee furnished him with most excellent giftes that nothing might be wanting vnto him to all blessednes in God Wherefore his vnderstanding was wholy diuine his will most free and most holy hee had power of dooing good and euill a law was giuen him of God which shewed him what he should doe or what he should not doe For the Lord said Thou shalt not eate of the fruite of the tree of knowledge both of good and euill God simply required of him obedience and faith and that whole Adam should depende of him and that not constrained by necessitie but shoulde doe it freely God made man from the beginning and left him in the hand of his counsel saying If thou wilt thou shalt obserue the commandements and testifie thy good will Therefore when the Serpent tempted man and counsailed him to tast of the forbidden tree man was not ignoraunt that the counsaile of the Serpent did not agree with the commaundement of God The Lorde compelled him not neither did Satan compell him in the Serpent For God had said Ye shall not eate of that tree neither shall ye touch it least ye die Wherefore it was in the hand of his counsaile to eat or not to eate God declared vnto him his will plainely charging him that he should not eate and adding the perill he did withdraw him from eating least perhaps thou die Satan also as neither coulde hee did not vse any force but did probably moue him vnto it at length did ouercome him For when the will of the woman declined to the word of the Deuill her minde departed from the worde of God and reiecting a good lawe she committeth an euill worke afterwardes she drewe on her husband willingly following her to bee partaker of her sinne That doth the Scripture inculcate in these wordes So the woman seeing that the tree was good for meate Gen. 3.6 and that it was pleasant to the eies and a tree to be desired to get knowledge tooke of the fruit thereof and did eate and gaue also to her husband with her and hee did eate Here haue you the beginning of the euill the Deuill and that which moued the will of man that is the false commendation of the Deuill and euen a mere lie and the delectable shewe and sightlines of the tree Wherefore Adam and Eue doe of their owne accord that which they doe being lead with a hope of more excellent wisedome which the Seducer had lyingly promised them The beginning of sinne from the Deuil and the free election of man corrupted by his seducement Wee conclude therefore that sinne hath his beginning not from God who forbiddeth euill but from the Deuill the free election of man which was corrupted by the Deuils falshood And therefore the Deuill and mans corrupted will obeying him are the most true cause of sinne This euill flowed from our first Parents vnto all their posteritie so that sinne hath not else whence his beginning than from our selues and our corrupt iudgement and wicked will and the suggestion of Saran For an euill roote and that first corruption bringeth forth of it a rotten braunch agreeable to the nature thereof which Satan now also setteth forwarde and laboreth it as it were plantes by his guiles and lies but in vaine doth he labour except we yeeld our selues to bee fashioned and dressed by him That is called originall sinne which proceedeth from the first originall that is What is originall sinne was deriued from the first parent into all by propagation or generation For this sinne wee bring with vs in our nature out of our mothers wombe into this life I was borne in iniquitie and in sinne hath my mother conceiued me And of the Deuill Christ speaketh thus Hee hath beene a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie then speaketh he of his owne for he is a lier and the father thereof To this may be added this reason that sinne cannot be a proper natural effect of any cause but of that which hath power to doe against the law But this no nature hath power to doe Sinne the proper effect of a reasonable nature transgressing the law besides the nature of Angels and of men For God is a law vnto himselfe and can not doe or intend any thing against his lawe And other creatures whereas they are not indued with reason and therefore the law not made for them they cannot commit sinne because take away the law and there is no place left for sinne Wherefore it necessarily foloweth that sinne is such an effect as agreeth to those Angels alone who fell and to men The first cause of the first sinne the Deuil The second mans will The first sinne cause of all sins thence folowing But there is an order to bee obserued in these causes For the cause of the first sinne in Paradise is the Deuil instigating the will of man assenting or obaying these former
the consequents of sinnes that is punishment and execution of his iustice therefore he will also the antecedent that is sinne it selfe without which these should not follow or be consequēts we deny the whole consequence of this reason For nothing foloweth or can bee concluded in reason when both the former propositions are mere particular For the Maior of this reason is not vniuersally true but onely then holdeth it when as the antecedent together with the consequent agreeth with the nature of him which will the consequent and not when onely the consequent agreeth and not the antecedent For when it falleth thus out then is the consequent by his wil but the antecedent is not by his will but onely by permission For God is saide to will those thinges which he liketh as agreeing with his nature and rightnes but to permit those thinges which yet he disliketh abhorreth condemneth but neuertheles for iust causes hindereth them not from being done And therefore it is said in the scripture that he will causeth life euerlasting which is the consequent and the conuersion of men which is the antecedent and goeth before and that he will not but only permitteth punishment as it is sin which foloweth and is the consequent of sinnes as is deliuered in holy Scripture Rom. 9. and Ephes 1. If again they vrge He that forbiddeth not sin The reasons why God not forbidding sinne is yet no cause of sin when he may forbid it to be committed in him is some cause fault of the sin but God permitteth it when he might forbid it therefore there is some cause fault of sin in him we deny the consequence because the Maior is not vniuersally true For it is onely true of him who doth not perfectly hate sin and therefore forbiddeth it not when he may who is bound to hinder sin that it be not committed But it is not true of God who with vnspeakable anger accurseth condemneth sin neither yet hindereth it from being committed because he is neither bound to doe so neither doth he permit it without most good iust causes Farther God might by his absolute power hinder euil but he wil not corrupt his creature man being iust righteous Wherefore he dealeth with mā after the order of mā He proposeth lawes vnto him he proposeth rewardes punishments he willeth him to embrace good and flie euill To the doing of which thing neither denieth he his grace without which wee can doe nothing neither refuseth he our diligence and labour Hereif man cease giue ouer the sin negligence is ascribed to man not to God though he could haue hindered it did not because he ought not to hinder it least he should trouble his appointed and setled order and destroy his owne worke Wherefore God is not author of euill or sin If they obiect farther God doth not euil when he permitteth euil He that doth euill that good may come of it doth not well Rom. 3. God when he permitteth euill for good ends doth euill that good may come of it Wherefore he doth against his iustice and law and by a consequent is bound to hinder euill we deny the Minor For God when he permitteth euill doth not euill but good For the permission of sinne is one thing which is the good and iust worke of God and sinne is an other thing which is the euill and vniust worke of the Deuil or man sinning and transgressing the lawe Lastly they say what God permitteth willingly that he will to be done God permitting sin doth not will sin to be done but he willingly permitteth sinne wherefore he will sinne to be committed and by a consequent is the cause of sinne But the Maior is to be denied God will the permission that is the priuation of his spirite and grace but the sinne of his creature which concurreth with it he will not because he neither mindeth it nor approueth it They confirme their Maior by this Argument To permit is neither to will or not to will But it is not not to will for then either that shoulde not be done which God is saide to permit or something shoulde bee done that God woulde not both of which are absurd Wherefore to permit is the same that to will and by a consequent God when he permitteth sinne doth will sinne We denie the consequence because there is not a sufficient enumeratiō of the diuersities of will in the Minor for God is said to will not to will a thing after two waies Either to will as when together he both liketh worketh a thing or as he liketh a thing onely vnder which also is comprehended his cōmanding but doth not worke it And he is said not to will any thing either as he both disliketh hindereth a thing either as he onely disliketh it but doth not forbid or hinder it Both which kindes of will are contained in the Maior but onely one of them in the Minor which is both to dislike hinder a thing from being done For if God in that sense woulde not sinne to bee committed then those absurdities shoulde follow which they speake of But when we say that God will not sinne we vnderstand that they doe greatly displease him and yet that god hindereth them not from being committed which also is not to will but to not will sinne For god can will nothing but that which is agreeable to his owne nature and goodnes neither doth the holy Scripture shewe any where that god will those thinges which are contrarie to his nature in such sort as they are contrarie This is also obiected God the cause of mans will but not of the corruption of his will is not a cause of sinne whereof mans will corrupted is a cause Hee that is the cause or the efficient of a cause is also the author of the effectes of that cause if not the next yet a farre off But god is the cause of that will which is the cause of sinne therefore is he the cause of the effect of the will that is of sinne Wee aunswere to the Maior by distinguishing of the cause For a cause which is a farre off a cause is sometimes by it selfe and sometimes onelie by an accident a cause That is a cause by it selfe of an effect which doth not onely bring forth the next cause of the effect but also doth moue and gouerne it in bringing forth the effect which it selfe intended or vnto the which it was appointed as when god frameth and bendeth the will of men which himselfe made to good workes or to such actions as himselfe will haue done when the Father or Master bringeth vp his Sonne or his Scholer to good thinges and the learning which hee instilleth into his minde mooueth him to doe well when the Sunne and raine make the earth fertill and the earth bringeth forth Corn. But when the cause which is a far off a cause
either doth not moue the next cause of the effect or doth not intend and mind the effect neither is appointed thereunto it cannot be said to be a cause of that effect but by an accident as when of a good father is borne an euil and euil-liuing sonne or of a good father a good and wel-liuing son when a godly Magistrate by his commandement moueth the will of a wicked executioner to execute a guilty person and he being impelled either by desire of reuenge or by hatred or by cruelty reioiceth at his euil whom he executeth and so committeth murther before God and lastly when one maketh a sword and another vseth it either wel or il Now as often as the next cause is either before the bringing foorth of the effect depraued or in the verie bringing of it foorth either by it selfe or by another cause then bringeth it forth a bad effect which the cause remoued or a farre off that either bringeth forth or moueth this next cause neither intendeth neither as by any ordination or appointment vnto it produceth As when the wil hand of the cleauer purpose to cut a thing and the iron being too dul causeth that to break which is taken in hand to be cut So also God maketh and moueth the wil but because the wil of men is depraued by the diuel and it selfe it bringeth forth sin which God neither when he maketh nor when he moueth the wil intendeth or mindeth to bring forth Wherefore it followeth not at al that God is the cause of those sins which are committed by his creatures depraued and corrupted of themselues Likewise it is obiected Second causes are able to do nothing without the first cause which is God Wherefore neither is sinne brought forth neither doe they depraue themselues but that also the first cause worketh it with them God the first cause doth not concur with secondarie causes to the bringing forth of sinne We aunswere to the antecedent The second causes do nothing without the first cause that is without the first cause preserue them and mooue them to doe so far forth as it is good which they doe but they doe without the first cause concurring with them to the bringing forth of euil as it is a fault or of sin Isa 30. We to the rebellious children saith the Lord that take counsel but not of me and couer with a couering but not by my spirit that they maie laie sin vpon sin How the good will of man corrupted it selfe Likewise they obiect That which is good cannot by sinning corrupt it selfe except it be some other waie corrupted as it is said A good tree cannot bring forth euil fruit The wil of the diuel and Adam before the fal of both was good Therefore it could not corrupt it selfe by sinning except it were by some other means corrupted We deny the Maior For although the creature be good yet God not preseruing his goodnes that is mouing or willing that his wil should be moued by outward obiects neither in the meane season lightning and gouerning the wil with the knowledge of his own diuine will it is not only possible but it must necessarily folow that he must sinne become an euil tree and thorough his owne wil and fault auert himselfe from God run to worse and worse and purchase blindnesse the iust punishment of sin both vnto him and his as it is said Without me ye can doe nothing Againe it is obiected He that withdraweth grace from the sinner without which sin cannot be auoided he is the the cause of sinne God did withdraw his grace frō man without which hee could not persist in righteousnes Wherefore God was the cause of mans sinne Wee deny the Maior First because God was not bound to man to preserue that grace in him which he gaue him Secondly because he withdrew his grace for man beeing willing thereunto and reiecting it of his owne accord Thirdly because he withdrewe his grace not that he did enuie man righteousnes and eternal life or that he is delighted with sin but to trie him that is to shew how the creature is able to doe or keepe no goodnes without the singular goodnes and mercy of his creator and so god is not at al the cause of sin although sin doth necessarily follow this withdrawing in him from whom the grace is withdrawn So then when God did withdraw his grace frō man not God withdrawing it but man reiecting it is the cause of his owne sin destruction Againe they say God wil the temptation of man yet not the sinne of man He that wil haue him to be tempted whom he knoweth certainly wil fal if he be tempted he will the sinne of him who falleth But God would that man should bee tempted of the diuel whō he knew certainly would fall for otherwise mā could not haue bin tempted Wherefore God is the cause of his fal Here also we deny the Maior For he is not the cause of sin who wil haue him that will fall tempted for to try or to make manifest the weaknes of his creature but the diuell tempting man to this end that he may sinne and be separated from God and man obeying the tempter against the commandement of God are the causes of sin For the antecedent which being put must necessarily haue another thing consequent thereof is not the cause of the consequent except it worketh somewhat in producing the consequent But God neither in withdrawing his grace neither in that he doth wil the temptation of man worketh in producing of sin as it is sin because he neuer intended it Againe they obiect That is not of God but of man and the Diuel which maketh sinne He that is the cause of those thinges which make sin is the cause of sin God is the cause of those things which make sin that is of the action which is the matter and of the priuation of rightnes in man which is the form of sin Wherefore he is the autor of sin To these the aunswere hath beene made before For the Minor is to be denied Because the action priuation of the diuine light direction do make sinne as they are contrarie to the Law And they are contrary to the law of God and make sin as they are committed by man are in him but as they are guided by God inflicted they are not sin but a trial of him that would sin or a punishment of him that had sinned Wherefore that is not of God but of man and the Diuell which maketh sin Whether God would the fall of Adam and how Last of al they vrge Seeing that God would the fa◠of Adam either as it was sin or as a punishment and coulde not will it as a punishment because no sin had gone before which should be therewith punished it seemeth to follow that God would that worke as it was sin But this consequence also is deceitful
Li. 3. de libero arbitrio cap 4. And Augustine God is a iust reuenger of those thinges of which yet he is not an euill autor Wherefore those sinnes which ensue and followe are in respect of god considered as most iust punishments which as they are punishments haue their beeing from him as their author and causer but as they are sinnes in respect of men they come God neither willing nor causing them but permitting onely seeing he doth not cause men to do that which he would haue done for a punishment to this end as for to obay therein his will For one and the same work is good and holy in respect of God and sin in respect of men by reason of the diuersitie both of the efficiences of the ends For first man by reason of his great both ignorance and corruption will and worketh euill only But God because hee is exceeding good and the verie rule of goodnesse and righteousnesse doing in all things what he wil will and worketh alwaies only that which is good Secondly men haue such an end of their actions as is disagreeing frō the Law of God that is what they doe they do not to that end to obay God but to fulfill their bad and corrupt desires But God hath the end of all his woorkes agreeing with his nature and Law euen that he may declare and execute his iustice goodnesse and mercie By these two thinges it commeth to passe that the reasonable creature woorking together with God God woorking vprightly and holily doth neuerthelesse it selfe woorke vnholylie and corruptly 5 What are the effects of sinne NOw that it is defined what sinne is and from whence it came we are to consider also what be the euils which follow sinne For except this also be knowen we know not yet how great euil there is in sinne and with how great hatred God pursueth it It hath been said before that euil was of two sorts one of crime or offence which is sinne the other of paine or punishment The euil of punishment is the effect of the euil of offence That this maie be the better vnderstoode we must here againe remember that of punishments Some are onlie punishments as are the destruction of nature or tormentes others both punishments and sins as al sins which haue followed since the first fal 1 The sinnes which follow are effects of those which go before Sinnes ensuing effects of sinnes which go before So original sinne is the effect of the sinne or fal of our first parents By one mans disobedience manie were made sinners And secondly All actual sinnes are effects of original sinne Sinne took occasion by the commandement and deceiued me And thirdlie The effect of actual sins is the increase of them that is greater guiltines by reason of the most iust iudgement of God because God punisheth sins with sins Wherefore God also gaue them vp to their hearts lustes Rom. 1.24 2 Thes 2.11 Mat. 25.29 Other mens sins oftentimes effectes of actual sinne And therefore God shal send them strong delusiō that they should beleeue lies Frō him that hath not shal be takē away also that which he hath And fourthly The effects of actual sins are also oftentimes other mens sins by reason of scandale or example wherby some are made worse of others are entised or moued to sin So the persuasion of the diuel caused man to decline from God and now it worketh in stubburn-minded men The diuel put it into the heart of Iudas to betraie Christ Ioh. 13. Euil speeches corrupt good maners So euill teachers doe withdrawe men from god to errours idolatry and other sins So a vse of liberty out of season offendeth and draweth men to sinne An euil conscience an effect of sinne 2 There followeth sin in the immoueable and perpetual order of Gods iudgement an euil conscience which is the knowledge and dislike which we haue in our mind of our own sinne and the knowledge of the iudgement of God against sin and that proceeding out of the knowledge of Gods Law vpon which ensueth the fear of the wrath of God and punishment according to the order of gods iustice and a flieng and hatred of God who destroieth sinne which is the beginning of desperation and eternall torments except it bee cured by the comfort of the gospel Rom. 2. The gentiles shewe the effect of the Law written in their harts their conscience also bearing witnes and their thoughts accusing one another or excusing And Isaiah There is no peace to the wicked Temporall and spiritual euils effects of sin 3 Temporall and spirituall euils as temporall death and in a worde all the calamities of this life These euils are onely punishments that is torments and dissolution of nature If any man obiect that they also are subiect to temporall death and other calamities who haue all their sinnes remitted them and therefore al temporall euils are not the punishmentes or effects of sinne Temporal euils in the regenerate are effectes of sinne not as punishmentes but as chastisements but some haue other causes we answere that the consequence holdeth not from the denial of one particular to the denial of the general For albeit the calamities of the regenerate are not effectes of sin as a punishment which is inflicted on men sinning that so the iustice of God might be satisfied yet are they effects of sinne as chastisementes and exercises whereby sinne is repressed and more and more purged out vntill at length by corporall death the whole be abolished Now that of the blind man Ioh. 9. Neither this man hath sinned nor his parents Christ meaneth not simply that they had not sinned or that their sins were not a cause of this calamity but that their sinnes were not the principal cause why he was borne blind but that the woorkes of God should be shewed on him Christ by a miracle opening his eies 4 Eternall death which is the effect of al sinnes Eternall death the effect of sin as they are sinnes For al of what quality soeuer they bee are punished either with eternal paine as in the reprobate or with equiualent paine to eternal as in the sonne This death doth begin in the reprobate euen in this world that is anxiety and torment of conscience which we also should feele except we were deliuered by the grace of God Now by the name of eternal death is not vnderstoode the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and bodie liuing from the face of God a continuall horror and torment and a feeling and flying of Gods wrath and iudgement and a horrible murmuring against God taking vengeance of their sinnes If they obiect that the sinnes of those who beleeue in Christ The regenerate though they sin are not punished with this death because Christ hath suffered an equiualent punishment for them are not punished with eternall
he thought not that God could would inflict on man transgressing his commandement that punishment which he had threatned Wherefore he tempted God and charged him with a lie For God had saide Thou shalt die the death The Diuell denied it saying Ye shall not die and Adam beleeued the Diuell Now not to beleeue God and of the contrarie to beleeue the Diuell is to account god for no true god 3 In stubbornes and disobedience 4 In vnthankefulnes 5 In vnnaturalnes 3. Stubbornes and disobedience For he is become disobedient vnto God 4. Vnthankefulnes for benefites receiued at his creation as for these that he was created to the image of god and to eternal life 5. Vnnaturalnes iniustice and crueltie For there was a neglect of loue in him towardes his posteritie because those good thinges were not giuen vnto him onely but also to his whole posterity Therefore he had them that he should keep them for himselfe and his 6. In Apostasie or should make losse of them from both But al this he neglected 6. Apostasie or manifest defection from God to the Diuel whom he obeyed whom he beleeued whom he set in the place of God withdrawing and sundring himselfe from God He did not aske of God those good things which he was to receiue but reiecting the wisedome and direction God by the aduise of the Diuel wil aspire to be equal with god Whereof it is apparent that Adams first sinne was no light fault but horrible sin and woorthy of so great punishment as it was punished withall 2 What were the causes of the first sinne THe first cause of the first sin was the Instigation of the diuell The second The cause of sinne The diuels instigation mans will freely yeelding vnto it God no willer or causer of it but permitter onely Mans wil freely consenting to the Diuel against Gods commandement Now although God would that man should be tempted by the diuel did withdraw that his grace frō him whereby he should resist the temptations of the Diuell yet he was not the cause of that sinne which Adam destitute of diuine grace did committe For he was not at all obliged or bound vnto man to keepe and mantaine that grace in him which he had giuen him And further he withdrewe it from man willing and also himselfe reiecting it neither yet therefore withdrew he it as that he would or did purpose or intend sin or were delighted therewith but to proue and to trie man to shew how vnable the creature is to doe or reteine ought that is good God not preseruing and directing him by his spirite Wherefore hee suffered together with his triall of Adam the sinne of Adam to concurre but he was no cause or efficient of it 3 What are the effects of the first sinne THe first next effect is Originall sin or the corruption of mans whole nature the destruction of Gods image as well in our first parents as also in all their posterity 2. A further later effect are all actual sins for that which is the cause of the cause is also the cause of the effect If original sin be an effect of the first sin thē are also actual sins which are the effects of originall effects of the first sin 3. Whatsoeue euils of paine or punistment because it is the cause of sins therefore is it also the cause of punishments Now although that first sin was committed many ages past yet notwithstanding the effect thereof which is a priuation or want of the true wisedome and direction of god of rightnesse in our inclinations and desires remaineth euer since that sinne was committed in the whole posteritie by gods iust iudgement Wherefore those things also which necessarilie ensue this priuation continu except by the singular benefit and mercy of God the prauity of our nature be corrected our sin being pardoned and remitted 4 Why God permitted the first sinne GOD permitted it that is gaue not his grace of resistance to our first parēts as to the blessed Angels 1. because as the Apostle saith The causes of gods permission of the first sinne 1 To shew his owne iustice and power Rom. 9. he would shew his iustice anger and power in punishing eternally the sinnes of the wicked but his mercie loue towardes mankinde in sauing his Chosen not imputing sinne vnto them for his Sonnes sake And Rom. 11 32. Gal. 3.22 God hath concluded all vnder sinne that hee might haue mercy on all 2 To shew mans weakenesse and infirmitie that euerie mouth may bee stopped 2 That it might stand for an example of the weaknes infirmitie of al creatures euen the most excellent if they enioy not the special blessing of their creatour and be preserued in that rightnes wherein they were created The necessitie vse of this doctrine of mans creation This doctrine concerning the creation of man is necessary for the Church for many causes and vses which it hath Wee must knowe that man was created of God without sinne least God bee imagined the authour or cause of sinne Whereas mans bodie was fashioned of cley let vs thinke of our frailtie that wee be not lifted vp with pride Seeing that the workemanship of God is so admirable in the framing of mans bodie and seeing it was created for the ministerie of Gods worship for god to dwell in and for euerlasting life let vs neither abuse it to dishonesty neither willingly destroy it nether make it a fly of diuels but keeping it chast cleane endeuour that it be a temple and instrument of the holie ghost to worship god Seing that god would haue mankind to consist of two sexes each is to haue his due place and honor neither is the weaker to be contemned or oppressed by tyrannie or lust or to bee entertained with iniuries contumelies but iustly to bee gouerned and protected But especially seeing man was created to the image and likenes of God this great glory is to be acknowledged and celebrated with a thankeful mind neither through our leudnes and malice is the image and likenesse of god to bee transfourmed into the image and likenesse of Satan neither to be destroied either in our selues or others And seeing it is destroied by sinne thorough our owne fault we must acknowledge and bewaile the greatnesse of this vnthankefulnesse and the euils which followed by comparing therewith those good things which we haue lost We must earnestly desire the restoring of this felicity and glorie And because the glory and blessednesse which is restored vnto vs by the sonne of god is greater than that which we lost in Adam so much the more must the desire of thankefulnesse and of profiting and encreasing in godlinesse be kindled in vs. And seeing we hear that all things were created for the vse of man and that the dominion ouer the creatures lost in Adam is restored vnto vs in Christ we must
instruments of gods working idle as the sun the raine the earth husbandmen food So god conuerteth men ruleth their purposes wils actions that is teacheth moueth them to approue chuse what he wil by laws by magistrats by doctrine by rewards by punishments and lastly by their owne wil which al he vseth as instruments not as if he could not without these illighten the mind with notions and incline the wil but because it so seemeeh good to him to exercise his power by these Albeit God was able to haue wrought what he would without the will yet because he will worke by the wil the working of the will is not in vaine If they reply That that wold necessarily come to passe so which is don euen without them therefore they are in vain vsed we deny the antecedent For although god were able to moue mens wils without these and if he had so decreed to doe men doubtles should doe without these what now they do beeing mooued by these yet whereas god hath once so decreed the effects as he hath also appointed their secōd instrumentall and impulsiue causes that verily shal be doone which god wil haue done but yet not without middle and second causes by whose means and working comming betweene and interposed god wil bring his purposes and decrees to passe Luk. 11. Hee wil giue his holy spirite to those who aske him Rom. 8.10 Whom he hath predestinated them hath he also called If they reply again Although it be grāted that these are not in vaine in those in whom god wil shew his force and be effectual by them yet in others who are not moued by them ther is no vse of them we answere 1. Although there were no vse yet because that is not knowen vnto vs whom god wil mooue or not moue we are to labour in teaching and vrging all and to commit the euent and fruit of our labour to God 2. Tim. 4. Preach the word bee instant in season c. Ezech. 3. If thou warn the wicked he turne not from his wickednes he shall die in his iniquitie but thou hast deliuered thy soule Secondly we aunswere the consequence followeth not from the denial of one particular to the denial of the generall or from a not sufficient enumeration For although many obey not teaching admonitions neither are moued with rewards and punishments yet this vse is great that by this meanes their naughtines and stubbornnes is opened and so the iustice of God made more manifest in their punishment Ioh. 15. If I had not done workes among them which none other man did they had not had sinne Rom. 1. God hath shewed it vnto them to the intent that they might be without excuse 2. Cor. 2. We are to God the sweete sauour of Christ in them that are saued and them who perish Seauenthly Heb. 9. Externall Discipline is called the righteousnes of the flesh Therefore it dependeth on mans will The consequence of this reason is to bee denied which doth not holde from the position or putting of the second cause to the remouing of the first cause For as it foloweth not the Sun causeth day therefore God doth not so neither doth this folow the vnregenerate performe outwarde Discipline therefore they doe it god not causing it in them nor ruling and directing them 8 Obiection They alleage testimonies also How the scriptures admit libertie of will which confirme that men doe euill or good with freewill As Exod. 35. The children of Israell offered free gifts vnto the Lord. Deut. 30. I haue set before thee life death good euil blessing cursing therefore choose life that both thou and thy seed may liue But in these al the like places only that liberty of mans will is affirmed which hath beene spoken of before that is that the will obeieth or withstandeth the precedent iudgemēt of the vnderstanding with free and voluntarie motion without any constraint but the gouernement of god is not at all remoued from voluntarie actions For it was shewed before that this liberty of will doth not stand against that necessitie which by the prouidence of God doth accompanie it 9 Obiect What necessitie the scripture remoueth from voluntarie actions They bring forth testimonies also in which necessitie is remoued taken away from voluntarie actions Leuit. 22. Of these ye shal offer willingly Act. 5. Whils it remained appertained it not to thee And after it was solde was it not in thine owne power 1. Cor. 7. vers 37. Hee that standeth firme in his hart that hee hath no necessitie but hath power ouer his owne will c. 2. Cor. 9. As euery man wisheth in his heart so let him giue 1. Pet. 5. Feede the flocke of God caring for it not by constraint but willingly But these sayinges speake of obligation or binding which somtimes is signified by the name of necessity as the freeing from any bond by the name of libertie as Leuit. 22. Act. 5. partly of coaction or constraint as 2. Cor. 9. and 1. Pet. 5. or also of neede as 1. Cor. 7. which yet may be referred to obligation or bonde by which the Parentes are bounde to haue regard of the infirmitie of their children So also the power of will in the same place signifieth the right or power of determining any thing no obligation or bond hindering it But the remouing of any obligation or coaction doth not at all take away the vnchaungeablenes of voluntary actions which vnchangeablenes hangeth on the decree of God For as well his will who is not bound neither by any neede or want constrained is guided and moued by the purpose and counsell of Gods prouidence as his whom either bond or neede constraineth to resolue of any purpose Wherefore the scripture denieth not that the will is moued and ruled by God when it is not driuen by bonde or want or feare to doe any thing for there are besides these many other reasons and causes by which God can moue it either to will or not to will How in scriptures God is said not to will that which yet he will 10 Obiection They bring places of scripture which testifie that men will or doe somewhat God bidding and willing otherwise Ierem 7. Because I haue called you and ye haue not answered I will doe vnto this house as I haue done to Sylo Mat. 23. Hierusalem Hierusalem how often would I haue gathered thy children euen as the hen gathereth her chickens vnder her winges and ye would not If then they did that which God would not their actions did depend onely of their owne will and not of Gods Anwere It is a fallacie concluding that which is in some sort so to be in all respects and simply so For God will not the actions of sinners as they are sinnes But hee wil them as they are punishmentes of sinnes and the execution of his iust iudgement Wherefore this
Maior For the promise euen in those who receiue it not hath this vse that it may bee made manifest that God doth not reioice at the destruction of any and that hee is iust in punishing when as he doth so inuite thē vnto him who through their ingratitude contemne and refuse gods promises Secondly we distinguish that vnto them indeed the promise is vnprofitable to whom the condition adioined is neuer made possible through faith and grace of iustification by Christ and of regeneration by the holy Ghost But so it is made possible vnto the elect Wherefore God deludeth nether but earnestly declareth to both of them what they ought to be vnto whom he giueth euerlasting life and how vnwoorthy they are of Gods benefites and shall neuer bee partakers of them vnlesse by the free mercy of God they be exempted from destructiō further also he allureth more and more and confirmeth the faithful to yeeld obedience Lastly they cite also other sayings which seeme to place conuersion and good-woorks in the will of men Psal 119. I haue applied my heart to fulfil thy statutes 1. Ioh. 5. verse 18. He that is begotten of god keepeth himselfe These the like sayings attribute the woorke of god vnto men first because they are not only the obiect but the instrumēt also of gods woorking which the holy spirite exerciseth in them Then because they are such an instrument which being renewed and moued by the holy spirit doth also it selfe woorke together and mooue it selfe For there is not one effect ascribed vnto the holie ghost and another to mans will but the same to both vnto the holie ghost as the principal cause vnto mans will as a secondarie and instrumentall cause The third degree of libertie in man regenerated The third degree of libertie belongeth to man in this life as he is regenerated but not yet glorified or in whom regeneration is begun but not accomplished or perfected In this state the will vseth her libertie not onely to worke euill as in the second degree but partly to doe ill and partly to do well And this is to be vnderstood two waies First that some works of the regenerate are good and pleasing to God which are done of them according to Gods commandement but some euil displeasing to god which they do contrary to the commaundement of God which is manifest by the infinit fallings of holy men Secondly that euen those good works which the conuerted doe in this life albeit they please God by reason of Christes satisfaction imputed vnto them yet are they not perfectly good that is agreeable to Gods law but vnperfect stained with many sins therefore they cannot if they be beheld without Christ stand in iudgement escape damnation The cause of the renewing and beginning of this liberty in man to good is the spirit working by the wil. The cause for which the wil beginneth to work well is this because by the singular grace or benefite of the holy spirit mans nature is renewed by the word of God there is kindled in the mind a new light knowlege of god in the hart new affections in the wil new inclinations agreeing with the Lawe of God and the will is forcibly and effectually mooued to doe according to these notions and inclinations and so it recouereth both the power of willing that which God approueth and the vse of that power and beginneth to bee conformed and agreeable to God and to obey him Deut. 30.6 The Lord thy God wil circumcise thy hart the hart of thy seed that thou maiest loue the lord thy god with al thine heart Ezec. 36.26 A new hart wil I giue you and a newe spirit wil I put within you and I wil take away the stony hart out of your body and I wil giue you an heart of flesh and I wil put my spirit within you and cause you to walke in my statutes Act. 16. The Lord opened the hart of Lidia that she should attend to those things which were spoke of Paul 2. Cor. 3. Where the spirit of the Lord is there is libertie Why the will in the regenerate vseth liberty not onely to good but to euil also The causes for which the will vseth her libertie not onely to the choosing of good but of euill also are in number two The first for that in this life the renewing of our nature is not perfect neither as concerning the knowledge of GOD neither as concerning our inclinations to obey GOD and therefore in the best men while they liue here remaine stil many and great sinnes both originall and others The Second for that the regenerate bee not alwaies ruled by the holy spirite but are sometimes for a time forsaken of GOD eyther for to try or to chastise or humble them but yet are recalled to repentaunce that they perish not Of the first cause it is said Rom. 7. I knowe that in me that is in my flesh dwelleth no good thing for to wil is present with mee but I finde no meanes to performe that which is good Marc. 9. I beeleue Lord but help thou my vnbeliefe Of the second cause it is said Psa 51. Take not away thy holy spirit from mee Isaiah 63.17 O Lord why hast thou made vs to erre from thy wayes and hardned our heart from thy fear Returne for thy seruaunts sake 1. Kings 8.57 The Lorde our God bee with vs that hee forsake vs not neither leaue vs. Therefore the regenerate man in this life doth alwaies goe either forwarde or backewarde neuer continueth in the same state Hence are deduced these 2. conclusions first as man corrupted before he be regenerated can not begin new obedience pleasing acceptable vnto God So he that is regenerated in this life although he beginne to obey God that is hath some inclination and purpose to obey God according to all his commaundementes and that vnfained though yet weak and strugling with euil inclinationes affectiones and desires and therefore there shine in his life and manners a desire of pietie towardes God and his neighbour yet can hee not yeeld whole and perfect obedience to God because neither his knowledge nor his loue of God is so great and so syncere as the law of God requireth and therefore is not such righteousnes as may stande before God according to that saying Psal 143.2 Enter not into iudgement with thy seruaunt for in thy sight shall none that liueth be iustified The second They who are ōcuerted can no farder retein good inclinations neither thoughts and affections and a good purpose to perseuere and go forwarde therein than as the holy spirit worketh and preserueth these in them for if he guide and rule them they iudge and doe aright but if he forsake them they are blinde they wander slip and fall away yet so that they perish not but repent and are saued if so bee they were euer truely conuerted 1. Cor. 4. What hast
of Christ applied vnto vs by faith and yet according to workes as according to the tokens or testimonies of faith from which they proceede and which they as effectes thereof doe shewe to bee in men 4 Obiection The Scripture in manie places ascribeth perfection of good woorkes to Saintes euen in this life and saith that they are perfect and did walke with their whole and perfect heart before God Psalme 119. I haue sought thee with my whole heart and in the same Psalme Blessed are they that keepe his testimonies and seeke him with their whole heart Genes 6. Noah was a iust and vpright man in his time 2. Chron. 15.17 The heart of Asa was perfect in all his daies Matth. 5. In what sense the Scriptures sometimes ascribe perfection of workes to the regenerate in this life Bee yee perfect as your father in heauen is perfect Answere First these and the like speeches speake of that perfection which is not of degrees but of partes or of the integritie and syncerity of the obedience begun in them Perfection of degrees or obedience perfect in degrees is that which hath not onely all the parts of obedience but that degree also which the law requireth in vs. Such a perfection haue not the regenerate in this life They haue indeede all the partes of obedience begun in them but yet weakely so that they are here daily more and more perfected but attaine not to the chiefe and due degree thereof vntill they inioy the life to come The perfection of partes is the integrity of obedience or whole obedience begun according to the whole law or it is a desire and endeuor to obay God and withstand corrupt lustes according not to some only but to al the commandements of his lawe The perfection of securitie is a desire or studie of obedience and godlinesse not fained but true and earnest albeit somewhat bee wanting to the partes as touching the degree This perfection to wit both the integritie and syncerity of obedience is in al the regenerate For vnto them is it proper to submit themselues to the commaundementes of God euen to all without exception and to beginne in this life all the partes of true godlinesse or obedience This is called also the iustice of a good conscience because it is a necessarie effect of faith and pleaseth God through Christ And albeit in all men euen in the most holy much hypocrisie remaineth as it is saide Euerie man is a lyer yet there is a great difference betweene them who are wholy hypocrites and please themselues in their hypocrisie hauing no beginning or feeling of true godlinesse in their hearts and those who acknowledging and bewailing the remnantes of hypocrisie which are in them haue withal the beginnings of true faith and conuersion vnto God Those hypocrites are condemned of GOD these are receiued into fauour not for this beginning of obedience in them but for the perfect obedience of Christ which is imputed vnto them And therefore to this declaration or exposition another is also to be added That they who are conuerted are perfect in the sight of God not onely in respect of the partes of true Godlinesse which all are begunne in them but also in respect of the degrees of the true and perfect righteousnesse of Christ imputed vnto them As it is said Coloss 2.10 Yee are compleate in him Heb. 10.14 With one offering hath he consecrated for euer them that are sanctified But they reply that the perfection also of degrees is attributed vnto the Saintes in the Scripture 1. Corint 2. vers 6. Wee speak wisedome among them that are perfect 1. Cor. 14. Be perfect in vnderstanding Eph. 4. vers 13. Till we all meete together in the vnity of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ. But these places also doe not call them perfect in respect of the Law of God that is in respect of that degree of knowledge and obedience which the Law requireth in vs but in respect of the weaker who haue lesse light and certainty and readines confirmed by vse and exercise to obey God to resist carnall lustes and to bear the crosse For so is this perfection expounded Heb. 5. and Ephes 4.14 That we be no more children wandering and carried about with euerie wind of doctrine Philip. 3.12 Not as though I had alreadie attained to it or were already perfect They oppose against these aunsweres a place out of 1. Iohn 4. vers 17. Herein is the loue perfect in vs that we should haue boldnesse in the daie of iudgement for as he is euen so are we in this woorld There is no feare in Loue but perfect Loue casteth out feare for feare hath painfulnesse and hee that feareth is not perfect in Loue. But Saint Iohn meaneth not that our Loue towardes GOD but Gods Loue towards vs is perfect that is declared and fully knowen vnto vs by the effects or benefites of GOD bestowed vpon vs in Christ Our regeneration newnes of life doth assure vs of our iustification as being an effect thereof or as Saint Paul speaketh Roman 5. Where hee saith that the Loue of GOD shed abroad in our heartes by the holy Ghost is the cause why wee doe without feare and with bouldnesse expect the day of iudgement And of this mercy and free Loue of GOD towards vs hee signifieth that by this token or testimonie wee are assured because in this life wee are refourmed by the holy spirite to his image For by our regeneration wee are assured of our iustification not as by the cause of the effect but as by the effect of the cause Nowe though regeneration be not perfect in this life yet if it bee indeede begun it sufficeth for the confirmation and proouing of the truth of our faith vnto our consciences And these very words which S. Iohn addeth Loue casteth out fear shew that Loue is not yet perfect in vs because wee are not perfectly deliuered in this life from fear of the wrath and iudgement of God and eternal punishment For these two contrary motions are now together in the godly euen the fear and loue of God in remisse and low degrees their feare decreasing and their loue and comfort or ioy in God encreasing vntill ioy get the conquest and perfectly cast out all trembling in the life to come when GOD shall wipe away euery teare Diuers places of Scripture to be vnderstood of the vprightnesse of a good conscience not of anie perfect fulfilling of the Law in the godly Obiection Iohn 3.21 He that doth truth commeth to the light that his deedes might bee made manifest that they are wrought according to God 1. Iohn 3.20 If our heart condemne vs not then haue wee boldenes toward God Psalm 119. I haue not declined from thy Lawe Therefore the good woorckes of the regenerate maie bee alleadged and stand in Gods
Creation adoption and regeneration When the name of the Father is opposed to the Sonne it signifieth the first person of the God-head but when it is referred to the creatures it signifieth the whole diuine nature which is the Father the Sonne and the holy ghost Or the name of Father as it is opposite to the Sonne is vnderstood personallie as heere in the Creede but as it is compared with the creatures it is taken essentially as Our father which art in heauen To beleeue in God almightie is to beleeue in such a one What is to beleeue in God Almightie 1 Who is able to doe whatsoeuer he will yea also those thinges which he will not if they be not contrarie to his nature as hee could haue kept Christ frō death but he would not 2 Who doth all thinges euen with his becke and worde onlie without anie difficultie 3 Who alone hath power to woorke al thinges and is author of that power which is in all his creatures 4 Who is also vnto me Almightie and omnipotent and both can and will direct all thinges to my safetie that is who will vse his omnipotencie to the preseruing and sauing of mee not only for that he hath nothing wanting vnto him for performance hereof to my behoofe but also for that no creature is able to stop or hinder it There is no good then so hard or full of difficultie but he is able to giue me no euil so great but he can auert it from me And this is properly to beleeue in god almightie and omnipotent Neuerthelesse those things which go before are necessarily linked with the latter For except we beleeue God to bee such that is omnipotent wee shall not be able to beleeue that God is such to vs in christ that is wee shall not bee able to apply his almightinesse and omnipotency vnto vs so also in the rest which our faith apprehendeth concerning God these two are to be ioyned to wit that God is such both in himselfe and towards vs. Obiection God is not able to make that which is once doone vndoone Therefore he is not omnipotent Answere To haue the power to ly or to be changed and the like is no part of omnipotencie but of infirmity Now a passiue power as to suffer change and defects are in creatures not in God Furder it is Gods omnipotency to be able to do whatsoeuer he will By inuerting it therefore I conclude thus Because GOD is not able to will and doe that which is against his nature and which would destroy it he is omnipotent To beleeue in the creatour is 1 To beleeue in him What is to beleeue in God the Maker or Creatour who is creator of al thinges 2 Who sustaineth and gouerneth by his prouidence those thinges which he hath created 3 Who hath created all thinges and so my selfe also to his owne glorie and to the obtaining at length of my saluation that I may be a vessel of mercie hee bringeth mee to that saluation by his especiall prouidence where-with hee embraceth his chosen 4 Who hath created all other thinges to his glorie and for vs euen to serue for the safetie of his Church More brieflie thus I beleeue in God the Creatour that is I beleeue that God who hath created all thinges and gouerneth them by his prouidence hath created mee and the faithfull in the world to celebrate and serue him and all other thinges to serue for our safetie All thinges are yours and you are Christes and Christ is Gods as if he should say All thinges are created for vs euen as wee are created for God To this first part of the Creede belong three Common places verie necessarie to be knowen 1 Of GOD. 2 Of the Creation 3 Of Gods prouidence OF GOD. THE principall questions are 1 Whether there be a God 2 What hee is or what manner of God hee is whom wee woorship and in what hee differeth from Idols 3 Whence it may appeare that there is but one God 4 What the names of Essence Person and Trinitie signifie 5 In what the Essence differeth from the person 6 Whether these names are to bee vsed in the Church and whether they are had in the Scripture 7 Howe manie persons there bee of the godheade 8 Howe these differ one from another 9 For what cause this doctrine is to bee helde in the Church 1 WHETHER THERE BE A GOD. THE great miserie of mans nature cannot bee sufficientlie thought vpon that whereas it was created to the bright knowledge and euen the verie image of god it is fallen so farre as not onely it is ignorant who and what God is but also maketh dispute whether there bee any GOD in heauen or no. The causes of this euill The causes which haue made men to doubt whether there be a God the Church alone doth vnderstand the first whereof is the blindnesse and corruption of mans nature after his fall the next the instigation of the Diuel who would haue the whole opinion of God rased out of the minds of men vnto which commeth the horrible confusion of mans life and humane affaires in that often-times the wicked florish the godly either are oppressed by them or while they perceiue not the causes of these euils and the secret gouernment of God they fall to doubting whether there bee any God who hath care ouer the world and humane affaires But that there is a God is proued by diuerse reasons 1 From the beutifull goodly order of nature The reasons which proue there is a God 1. The order of all thinges in the world 2. The nature of mans minde beheld in the world Now order is instituted but of a wise and vnderstanding nature In nature there is order Therefore there is a superiour mind or intelligent power which instituteth and maintaineth the same 2 From the nature and excellencie of mans minde For it cānot possibly be that he should bestow any thing vpon an other which himselfe hath not who should giue it that our reasonable nature must needes haue his original from an intelligent vnderstanding nature is manifest inough for that the cause is not woorser or baser than the effect it bringeth But the mind of mā is reasonable or indued with reason hath some cause Therfore it hath an vnderstanding cause which is God The Minor is proued Whatsoeuer hath a beginning is from another because it must needes be from some thing And of it selfe it cannot haue being or beginning because nothing is cause of it selfe But mans mind hath a beginning Therefore from another which other must needes be God 3 From the notions of general rules or principles in the mind 3. The general rules and principles naturallie ingendered in the minde of man as are the difference betweene honest things dishonest numbering vnderstanding of consequences in discourse reasoning other notions borne together with vs. For these notions of
shall say Verily there is a reward for the righteous doubtles there is a god that iudgeth the earth And Psa 9.16 The Lord is knowen to execute iudgemēt now albeit the wicked florish often for a while the godly are oppressed yet neuertheles exāples which are fewer in nūber do not weaken the general rule vnto which most euēts agree But if it were so that fewer of the wicked did suffer punishment yet those selfsame examples though but a fewe would testify that god is that he is displeased with the offences of others also who seem to be lesse punished But this is not true no not of any of them that they are not punished in this life For al those who are not before the end of this life conuerted to god if punishment do not sooner ouertake them yet at length they die in dispaire which punishment is more grieuous than all the euils eyther corporall or externall and is the beginning testimonie of euerlasting punishment Now in that this punishment is not sufficient it doth therein agree with all euen the most tragicall cases of the wicked and therefore wee are taught by the doctrine of the Church that Gods lenitie which he doth not seldome vse in this life towards the wicked and his seueritie which hee seemeth to shew towardes the godly doth not at all weaken his diuine prouidence and iustice but rather declareth his goodnes whiles by differring of punishment he inuiteth the wicked to repentaunce and by exercising the godly with chastisementes and crosses hee perfecteth their saluation and also it confirmeth the certaintie of iudgement after this life wherein perfect satisfaction shall be made by the wicked to Gods iustice 7 From a bodie politique which is wiselie ordered by lawes 7 Common weales wisely ordered This coulde not haue beene shewed vnto men but from a minde vnderstanding and approouing this order which minde is God himselfe Moreouer that which is not preserued by humane wisedome or by force or naturall causes neither yet can be ouerthrown by Diuels the multitude of wickedmen hath a defender more potent mightie than these Common-weales are not preserued by humane strength or wisedome are oppugned by the wicked and Diuels Therefore they haue a superior and mightier defender than all these And this defender is God alone 8 From the order and nature of efficient causes 8. The order and nature of efficient causes For it can not bee that the processe and race of efficient causes shoulde bee of an endlesse and infinite extent wherefore there must bee some first and principall cause which may either mediately or immediately produce and mooue the rest on which also all other causes may depende Nowe that the progresse of causes which haue their moouing and beeing eache of other is not infinite they shewe by this reason If the causes of anie effect were infinite whereof some should mooue or produce other some one of these absurdities should follow that either within the compasse of a finite time should bee effected infinite motions and mutations or else at no time those infinite causes euer to attaine vnto their end that is vnto their purposed effect Both which beeing manifestly false and impossible it must needes be that the original of mutations dependeth of some cause immutable eternal and omnipotent 9. The endes of all thinges 9 From the final causes of al things To appoint the endes of all thinges belongeth to a nature which is wise and administreth al things Now al thinges are ordeined to their ends and those also certaine But these endes and vses of thinges haue not their beeing by chaunce or from a nature onely endewed with sense Therefore from some nature which is wise and omnipotent which is God alone For that nature worketh for some end this is so farre from remoouing the framer and artificer from it as rather it most of all confirmeth that there is a minde maker and framer of the woorlde which appointed the actions of nature to these ends and nature deede intendeth to an end thtough the ordination and appointment of another but neither vnderstandeth it nor is moued thereby to work And further that there are manie things in the world which not onlie seeme vnprofitable to all but are also troublesome and pernicious this also doth not infringe the generall rule That all thinges were made to a good vse For by reason of sinne those things nowe hurt which would haue profited men if they had not sinned And therefore to the godly al thinges turne to their safetie yea that punishment it selfe which God inflicteth by other creatures vpon mē serueth for an vse agreeable to the wisedome and iustice of God Many thinges also whereby men feele discommodities haue withal some vses acceptable preseruatiue to mans life And farther there is no one thing among all things which yeeldeth not matter of agnizing and celebrating the wisedome bounty power and iustice of the author 10. Certaine euident foretellings of euents 10 From certaine and cleare significations of future euentes which neither by humane sight or perceiueablenes neither by naturall causes or signes coulde haue beene foreknowen but only beeing reuealed by him who hath both mankinde and the nature of all thinges so in his owne power that nothing can bee doone but through his motion Such are the prophecies of the deluge of the posterity of Abraham of the comming of the Messias Which first is thereby manifest for that the decrees and counsailes of that minde which is the first cause of his owne workes no man can knowe before himselfe and therefore they cannot bee foreknowen of others but beeing disclosed by him Furthermore many Prophecies haue beene vttered in such sort that God hath not onely foretolde things should so come to passe but also that those thinges shoulde bee doone and brought so to passe by him Ezech. 12. Of all thinges foretolde by him hee saith I will speake the woorde and I will doe it Lasty it must needes bee that he knoweth all things who promiseth that hee will giue aunswere concerning all purposes and euentes necessary to bee knowen which shall bee demaunded of him and dooth indeede perfourme this euen as God did among the people of Israel And therefore God himselfe alleageth this as his worke alone for proofe of his diuinity against all forged fained Gods Isa 41.23 Shew the things that are to come heereafter that wee may knowe that you are Gods 11 From heroicall instinctes that is wisedome 11. Heroical and noble instincts of minde and excellent vertue in vndertaking and atchiuing those woorkes which surpasse the common capacity of mans nature Such is the felicity and happinesse of noble artificers or gouernours in searching or polishing artes and in finding out deuises and counsailes Likewise the couragiousnesse of mind in performing the actions of vertue and in menaging matters such as was in Achilles Alexander Archimedes Plato and others 2 Who and what
nothing For creation properly so called is a production of a thing out of nothing 2 Obiection Of nothing is made nothing Aunswere This principle and rule is true as concerning that order which was appointed by God in nature now created Further by such an agent as is created it selfe nothing is made of nothing but that which is impossible to a creature is possible to God the creator And it appertaineth to our comfort that God hath created all things of nothing For if he hath created all thinges of nothing he is able also to preserue vs and to hinder the attempts of the wicked yea to bring them to nothing 5 God created the world at a certaine and definite time 5 The world created at a certaine time and euen in the beginning of times not from euerlasting For first all thinges were created of nothing and therefore haue a beginning Secondly it is to bee knowen out of the sacred storie how long the world hath lasted For according to the veritie of the scripture by Luthers account they are from the creation of the world to the Natiuitie of Christ yeares 3960. and so to our time namely to the yeare of Christ 1579. there shall be yeares 5539. According to Melancthons supputation the yeares from the beginning of the world are 5541. For from the beginning of the world vnto Christ he numbreth 3962. yeares According to their supputation of Geneua from the creation of the world vnto Christ are 3942. yeares and sixe moneths There shall bee then to the yeare of Christ 1579. from the Creation of the world 5521. years and sixe moneths According to the supputation of Beroaldus from the creation of the worlde vnto Christ are 3928. yeares and so then shall bee to the yeare of Christ 1579. from the creation of the world 5507. yeares These supputations accorde verie well one with another as concerning the graunde number though in the lesser number some yeares are either wanting or abounding By these foure supputations then of the most learned of our time compared together this at the least shal be apparent that God created not the world before these 5541. yeares past and therefore it was not from euerlasting 6 The world created in a certain time 6 God created not the world in one moment but in the space of sixe daies In the seuenth day god ended all his works Obiect He that liueth for euer saith the sonne of Sirach Eccle. 18.1 made all thinges together Therefore hee made all in one moment Ans He speaketh not of a momēt of time but of the whole number of things as if he should say whatsoeuer are they are all from god by creation But the causes why god created not al in one moment are these 1. Because he would haue the creation of the matter it selfe distinct and manifest from the forming and fashioning of the bodies of the woorlde which consist of it 2. Because hee woulde shewe his power and libertie in producing and bringing forth whatsoeuer effects he could that without naturall causes while hee yeeldeth light to the woorld maketh the earth fruiteful bringeth plants out of it euen before the Sun Moon were made 3. He would this way shew his goodnes and prouidence whereby hee cherisheth his creatures and prouideth for them not yet borne bringing beasts into the earth full of plants and food and men into the world most stored and fraught with al thinges apperteining to the necessitie and delight of life 4. He would by that order and course of creation hold vs not in an idle but diligent consideration of his works which also by the consecration of a sabbaoth he hath consecrated to all mankinde 7 All things of the world created good 7 God created all thinges most wisely verie good that is euerie thing in their kind and degree perfect Gen 1.31 All thinges were verie good Wherefore god was not the cause of sin or deformity but sin came into the world by man Obiect Death is euil Likewise it is said There is no euil which the Lord hath not done Amos. 3.6 Ans 1. God at the first creation made all thinges good the euil both of crime or essence of pain or punishment ensued vpon mans disobedience 2. Death calamities are euil in respect of the creature which suffereth them and in the iudgement of flesh but they are good in respect of god who iustly inflicteth them for sin doth purge out that sin in the godly by chastisements Wherefore after the fall of man god was the author of pains punishments because they are in a respect consideration good but sin he doth not cause but onely permit 3 For what cause god created the world THe endes of the creation of al thinges are some general The ends of the creation of the world 1 The glorie of God some speciall and subordinate 1. The first and chiefe end is the glorie of god For he would haue his goodnes wisedome omnipotencie iustice which his properties he sheweth in the creation of al things be knowen magnified of vs. Prou. 16.4 The Lord made al thinges for himselfe Psal 103.22 Praise the Lord al ye his works Rom. 11.36 Of him through him and for him are al things 2. The manifesting knowledge 2 The knowledge of God contemplation of his diuine wisedome goodnes shining in the very creation of things For that he might bee celebrated magnified for his works he was to create those thinges which should know him should praise magnifie him being knowen and manifested vnto them in his woorkes And to this purpose created he natures both endewed with reason without reason that there might bee both those which shoulde praise him the matter of his praise Psalm 19.1 The heauens declare the glorie of god the firmament sheweth the worke of his hands 3. The administration gouerning of the world 3 His prouidence For therefore he created the world that hee might by his prouidence euer gouerne rule preserue it so might perpetually shew forth his maruelous works which he hath done from the beginning of the world now doth wil do but chiefly that he might administer the Church congregation of elect Angels men Isai 40.26 Lift vp your eies on high behold who hath created these things This third end is subordinat serueth for the secōd end 4. 4 That he might gather a church 5 That all things might serue for man To gather a church of Angels men who shuld agnise magnifie this creator 5. That al other things might serue for the safetie both of the soul bodie of man as also for the life necessity delight of men but especially that they might profit the elect eache thing in their due place might be to them as ministers instruments whereby god blessing increasing them might be lauded praised of them Gen. 1.28 Subdue the
easily imagine in him the gouernment of al things in the woorlde as being partly hard or impossible and partly as vnwoorthie of God and lastly by reason of confusions sins al which euils would seeme to haue God their author if it should be granted that God gouerned all thinges we find experience euerie one both in our selues and others how hardly the true Doctrine concerning Gods prouidence getteth place in the minde and that naturall light sufficeth not to the right vnderstanding thereof so great varietie of opinions and errors concerning this point of doctrine dooth sufficiently declare Now there are of these three sorts especially 1 The Epicures will haue either no prouidence at all Errors concerning Gods prouidence or onely of those thinges which are and are doone in the lower partes of the world 2 The Stoickes haue deuised in steede of prouidence an absolute necessitie and order of all thinges being in the verie nature of things whereunto not onlie al other things but god himselfe also is subiect 3 The Peripatetiques did imagine that God indeede dooth beholde and vnderstand all thinges but yet dooth not order and rule all thinges but mooueth the celestiall motions and dooth by them send downe by waie of influence some power and vertue vnto the lower partes of nature but the operations themselues or motions depend of the matter and of the wils of men that is they will haue the prouidence of GOD to bee a prescience or foreknowlege in god of al things but not a will decreeing causing and ruling al things Contrarily The Church teacheth out of the worde of God that nothing is extant and commeth to passe in the whole world but by the certaine and definite though yet most free and most good counsail and purpose of God Which that it may the better bee vnderstoode these three questions are to bee considered 1 Whether there be any prouidence of God 2 What the prouidence of God is 3 Why the knowledge thereof is necessarie 1 WHETHER THERE BE ANY PROVIDENCE OF GOD. The prouidence of God certaine and not to bee doubted of It is manifest that they who deny Prouidence take away religion and the whole woorshippe of God For if God dooth not respect and rule humane affaires then neither were good things to be desired of him neither were hee to be praised for them receiued who doth not giue them neither his anger to be feared who doth not punish neither were we to liue according to his will who requireth not obedience nor maketh or keepeth anie difference betweene the good and bad These therefore are the first and most knowen and most certaine grounds and principles of al religion That there is a God and that there is prouidence that is that God knoweth and ruleth those thinges which are and are done in the world and especially mankinde as beeing the chiefe and principall part of the world Neither yet doth the whole Scripture therefore so many waies inculcate Gods gouernment of all thinges as if their own conscience did not conuince euerie man of it but that it might the more confirme in vs the beleefe perswasion of a thing most certaine and most necessary to be knowen teach vs that which men know not of it and correct that which they vnderstand amisse Testimonies of scripture for Gods prouidence There are two sorts of arguments proofs whereby is confirmed that there is a prouidence of God First it is proued by testimonies of Scripture Act. 17.21 He giueth to al life breath and all thinges and a little after In him wee liue and mooue and haue our being Matth. 10.29 Are not two Sparrowes sold for a farthing and one of them shal not fall on the ground without your father Yea and all the haires of your head are numbered Like to these are found infinite testimonies in the Scripture not onely as concerning the generall rule but also as concerning particular examples For there is almost no point of heauenly Doctrine which is more diligently inculcated vrged in the old Testament than the Doctrine of Gods prouidence So in Ier. 27. God reasoneth from the generall to the particular that is from the rule it selfe to the exāple The general is I haue made the earth the man and the beast that are vpon the ground and haue giuen it vnto whom it pleased me And presently he adioyneth the particular Now haue I giuen all these landes into the handes of Nabuchadnezzar the king of Babel my seruant Moreouer the prouidence is confirmed by reasons Reasons of philosophie for proofe of the same which are in such sort Philosophicall as that also the Scripture often vseth the same Of these there are two sorts whereof one demonstrateth the thing that is in question from the woorkes or effectes of GOD the other from the attributes or properties or nature of God whereon as their proper cause those effects depend Yet more knowen proofes and more common and obiect are those which are drawen from the woorkes or effectes of god For by these as being more knowen vnto vs we learne and knowe the cause it selfe euen the nature and properties of God then after wee knowe the cause we returne backe againe from it to the effectes and demonstrate them by this and haue distinct and perfect knowledge thereof And both these proofes and reasons are demonstratiue necessarily and irrefragably proouing that which is in question and common to Philosophy with Diuinity But the properties and workes of God are better knowen of them which are in the Church than of them which are without And furder the prouidence of God is proued almost by the same arguments whereby it is shewed that there is a God The reasons drawen from the workes or effects of God for proofe of his prouidence 1 THE order which is in the nature of things that is 1 Order the most apt disposing of all the parts the succession of motions and actions continuing by certaine and perpetual Laws and courses and seruing for the preseruation of the whole and for those ends whereunto thinges were ordained This order proceedeth not from a mere sensible nature neither commeth it by chance or fortune but contrarie hee must needes be most wise who appointed and setled this order in the nature of things and so he also who by his prouidence gouerneth and ruleth nature Psal 8 19.135.147.148 2 Th◠minde 2 The minde and vnderstanding which is in Angels and men Man which is as it were a litle worlde is ruled by a minde and vnderstanding much more then is the great woorlde gouerned by diuine prouidence as in the administring whereof more wisedome is required Whence it is saide Psalm 94.9 Hee that planted the eare shall hee not heare Or hee that formed the eie shall he not see 3 The natural knowledge of the law 3 The naturall notions of principles engraffed in our minds o the Lawe of nature or the difference betweene
or second causes produceth those effectes to which those creatures or causes are by the accustomed and common order of nature fit and so made of God as when he susteineth vs by nourishments Deutr. 8 3. and driueth away diseases by medicines Isay 38.21 Take a lump of drie figges and lay it vpon the boile and he shall recouer So likewise God by his worde written read heard sheweth vnto vs both his will himselfe Luk. 16.29 They haue Moses and the Prophets let them heare them His mediate working sometimes by good means sometimes by bad Moreouer the mediate woorking or action of God is doone sometimes by good sometimes by vitious and sinfull instruments as wel naturall as voluntary Yet in such wise that the work of God in them and by them is alwaies most good most iust and most holy For the goodnesse of gods works depend not vpon the goodnesse wisedome and rightnesse of the instrument but of god As touching good instruments that by thē God worketh verie wel there is no controuersie among the Godly but of euill instruments all thinke not the same Neuerthelesse yet except we wil deny 1 the trials and chastisementes of the Godlie or 2 the punishmentes of the wicked which are doone by the wicked both to bee iust and to proceede from the will power and efficacie of God as also 3 the vertues and such actions and deedes of the wicked as haue beene for the safetie of mankinde to be the giftes and blessings of God that is except we will deny that God is a iust iudge of the world and power-full in operation and the efficient of all good thinges wee must needes doubtlesse confesse that God doth also execute and accomplish his iust and holy works and iudgementes by euill and sinfull instruments So God Numb 23.8 blesseth Israell by Balaam Deutr 13.3 tempteth the people by false Prophetes 1. Sam. 16.14 vexeth Saul by Satan 2. Sam. 15 12. punisheth Dauid by Absalon 8 He worketh al good things Euen in all creatures 8 All good thinges done by the will of God both great and small hee woorketh good things so that not onely hee doth engender and preserue in them a generall power and force of woorking but doth also effectuallie moue them so that without his will being effectuall and woorking that power and force neuer in any thing sheweth forth it selfe or is brought into act that is not onlie all force of working but also the act and operation it selfe is in al creatures from GOD as the efficient thereof and directer For by the name of good are vnderstood What thinges are saide to bee good 1 The substances and natures of thinges 2 Their quantities and qualities forces or powers or inclinations 3 Habits and faculties of the minde conformed to the will of God 4 Motions actions and euents as they are motions and agree with the Law of God 5 Punishments as they are the execution of gods iustice and are inflicted by god the most iust and righteous iudge of the world All these since they are either things created of God or some thing ordained by him and agreeing with his diuine Lawe and iustice they must needes both partake of the nature of good and proceed from god their efficient and by his prouidence continue and be directed Furder 5 All thinges present past and to come done by God whereas al thinges are saide to be done by the prouidence of God we vnderstand both things past euen from the beginning of the woorlde thinges present and thinges to come euen to all eternitie Isay 46.9 Remember the former thinges of olde for I am god and there is no other god and there is nothing like me c. 9 He permitteth also euill things to be doone 9 God permitteth euill thinges Euill is twofolde the one of crime or offence which is sinne the other of pain or punishment which is euerie destruction or affliction or forsaking of the reasonable creature inflicted by God for sinne Example of each signification meaning is Ier. 18. The euill of punishment is a Moral good and is done by God If this nation against whom I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vpon them But now because the euill of paine or punishment being the exequution of the Law and declaration of Gods iustice is indeed a natural euil as it is a destruction of the creature but is in a consideration a moral good as it is agreeing with the order of gods iustice this sort of euils also not onely as it is an action or motion but also as it is a destruction or affliction of sinners is to bee ascribed to God as autor efficient thereof 1 Because hee is the first cause efficient of al good things now all euill of punishment or pain as it is a punishment dooth partake of the nature of morall good because the law and order of Gods iustice requireth the punishment of sinne 2 Because it is the part of a iust iudge to punish sinne But God is iudge of the world wil be acknowledged the maintainer of his iustice and glorie 2. Chron. 19.6 Ye execute not the iudgements of man but of the Lorde 3 Because the whole Scripture with great consent referreth both the punishments of the wicked and the chastisements and exercises Martyrdomes of the godly as also the passion and death of the Sonne of God himselfe which is a sacrifice for the sinnes of men to the effectuall and forcible working of the will of God As Amos. 3. There is no euill in the Cittie which the Lorde hath not doone Isay 47.5 I the Lord make peace and create euill Wherefore wee account in the number of good things the punishments of the wicked and gods iudgements which God not onely by his vnchangeable decree wil haue doone but also doth them by his effectuall power and will For although destruction be euill in respect of the creature who suffereth it yet is it good in respect of the Law and order of diuine iustice exacting it and in respect of God most iustly inflicting it executing as it were the proper and peculiar woorke of the iudge of the worlde 1 Obiection Wised 1.13 God made not death Answere True not before sin when he created all things 2 Obiect Hose 13.9 Thy destruction is of thy selfe Israel Answere True as concerning the desert but as concerning the effecting or inflicting of their punishments it is from God 3 Obiect He will not death Ezech. 18.23 33.11 Answere He wil not death with a desire of destroying God wil and wil not death or that he delighteth in the destruction vexation or perdition of his creature neither would he it or woulde effect or cause it if it were nothing else but a destruction and perdition But he will it woorketh it and delighteth in it as it is the punishment of sinne and the
actions of all creatures The reason is for that God alone by his own nature can will appoint or doe nothing that is vniust whether he worke by the good or by the wicked Because seeing he is most good his will onely is the rule of iustice and seeing be oweth nothing to any man he cannot to any man bee iniurious Wherefore to spoile another against the law commandement of God is sinne in it selfe and theft But god commanding Exo. 11.2 by an especial commandement the Israelits to spoile the Aegyptians it was not theft but a worke good in it selfe both in respect of God by this meanes punishing the iniustice of the Aegyptians as also of the Israelits doing to this end that they might obay therin the special wil commandement of god which if they had done without this commandement they had committed thâ—ir 2 Reply He that will and woorketh an action which is in it selfe sinne will and woorketh sinnes God will those actions God will those thinge which are sinnes in themselues in respect of mans will but not in respect of his wil which in themselues are horrible sins as are the hainous offences of Absalon 2. Sam. 12. The lying of the Prophets 1. Kings 22.23 The crueltie of the Assyrians making waste of Iurie Isay 10. Therefore God will worketh sinne Aunswere The Maior is true of one who worketh an action which is sinne disagreeth from the law of God in respect of his will who worketh it and not of others But the actions of the Assyrians and of others sinning which God effectually would were sins not in respect of the wil of god but of the will of the men themselues sinning For though god would the same thing yet would hee it not in the same sort that they A rule to be obserued of good and euil causes of one and the same effect But that this answer as also the former may be the better vnderstood may bee with greater certainty opposed against the like sophismes which humane reason in great number frowardly wresteth against gods prouidence this generall rule is to be obserued the truth whereof is manifest and the vse great in Philosophie both Naturall and Morall as also in Diuinitie One the same woorke or action or effect in subiect or matter is in consideration manner forme made most diuerse good and bad according to the diuersitie of the causes both efficient and finall For in consideration and respect of a good cause it is good in respect of a bad cause bad a good cause is in it selfe a cause of good by an accident a cause of an euill bad effect or of vice which is inherent and remaining in the effect by reason of a bad vitious cause concurring in the producing of that effect contrary a bad euil cause is in it selfe a cause of euill but by an accident of good which good is in the effect by reason of a good cause concurring therewith to the producing of that effect Now then whatsoeuer God doth cannot be but most good most iust seeing both himselfe is most good hath no scope or ends of his counsels works but such as are most good alwaies agreeing with his nature law namely his glory the safety and saluation of his chosen But the creatures action is then good when both themselues are good haue a good end proposed vnto them of their action which end they haue when as they execute the commandement of God either generall or speciall being moued by the cogitation of this commandement whether they haue or haue not any knowledge of the counsell and purpose of God why hee commaundeth this or that thing to be done And the action of creatures is euil when both theÌ„selues are euil as also when being forsaken and not corrected by God they do a thing without his coÌ„mandement or not to that end as thereby to obay him Wherfore that worke the working and dooing whereof is ascribed by the Scripture both to God and to a corrupt euill creature must needs be good in respect of God euill in respect of the creature neither what is euill in that woorke may bee attributed to God neither what is good vnto the corrupt creature but by an accident So the afflicting or wasting of the Iewes was in subiect and matter one and the same worke which both God would ordeined and wrought the Assyrians yet in consideration and respect it was not the same but most diuerse For in respect of God purposing by this meanes to punish the sins of the Iewes it was the proper and most holy woorke of God in respect of the Assyrians who were both wicked cruell rauenous and bent not vpon the will of God which they were ignorant of but on the fulfilling of their owne rapacity hatred against the Law of God it was wicked robberie the proper woorke of the Assyrians as it is expressely shewed Jsay 10.7 c. which God neither would nor intended nor wrought in the Assyrians Wherefore neither the proper woorke of the Assyrians can be attributed to God nor the proper woorke of God vnto the Assyrians but by an accident because namely in one and the same losse and waste which God brought vpon the Iewes by the Assyrians the vniust woorke of the Assyrians did by an accident concur with the most iust worke of God Euen as a iudge is not therefore made a theefe nor a theefe made a iudge because a iust iudge putteth to death a robber by an euill executioner a theefe but one and the same slaughter is a iust punishment in respect of the iudge and murther in respect of the executioner beeing a theefe So a Captaine lawfully waging warre and laying waste the country of his enimies doth well but the wicked souldiers who fulfill therein and follow their owne lusts sinne So God afflicting Iob thereby to trie him doth iustly Satan and the Chaldeans spoiling vexing him for to fulfill their own lusts to destroy him do wickedly Wherefore it is a most true rule The end maketh the kinde of action either the same or diuerse 3 Reply That which is doone God simply not willing it God doth not will or worke sinne it selfe but only permitteth it is doone God willing it But sinne is it is sinne can not be doone god simplie not willing it Because God is omnipotent Therefore sinne must needes be doone God willing it And so it followeth that not only euils of paine and punishment but euils of crime and offence also are doone by the prouidence of God Answere The consequence of this argument is to be denied because the Maior hath not a sufficient enumeration for this member is wanting namely God permitting it For that which is not doone God not willing it may be done God either willing it or permitting it Or wee may aunswere that the Maior hath an ambiguity and doubtfull meaning
by the souldiers by reason of the vnchangeablenes of the decree prouidence of God contingent by reason of the liberty of his eternal and vnchangeable decree and the execution thereof euen those thinges which as concerning their owne nature haue second causes most vnchangeable as the motion of the sunne shadowes What contingencie is denied If therefore by contingency they meane the changeablenesse of effects which they haue by the nature of second causes or by the power and libertie of God it doth not follow that things are not contingent because of that necessity which they haue by the prouidence of God For this dooth not take away but preserueth rather the nature order maner of woorking in second causes ordeined by God But if by contingency they mean the changeablenes of second causes and effects so floting and wauering that they are not ruled and gouerned by Gods prouidence any such contingency the Scripture dooth not admit or approue Whether the motions of a creature are contingent or necessarie Hereby we also vnderstand when it is demanded concerning the motions effects of creatures whether they are to be termed necessarie or contingent that some verily are more rightly properly called contingent than necessarie though both contingent necessary are wrought by diuine prouideÌ„ce For they are rather to bee called such as they are of their own nature by the nature of their neerest causes than as they are in respect of Gods prouidence which is a cause more remoued farther off And nothing is more either certaine or manifest than that according to the nature of second causes some thinges should bee changeable some vnchangeable yet by the power of God though al things in the creatures may bee changed they are made notwithstanding vnchangeable because of the certaintie of his decree and diuine prouidence So likewise we answere concerning fortune chance What fortune and chaunce is denied For if by these names be vnderstood such causes or euents by accident as haue no cause which is proper and by it selfe a cause they ought to be far abandoned from the church of Christ But if wee vnderstand thereby a cause which is by it selfe a cause proper though vnknowen to our senses and reason or such causes by accident which haue notwithstanding some secret proper cause adioined nothing hindereth in respect of second causes which are causes by accideÌ„t in respect of our iudgemeÌ„t whereby we attain not to the proper that which is by it selfe the cause of these euents that to be or to be a thing fortuning or don by chance which in respect of gods prouideÌ„ce commeth to passe by his most accurate and vnchangeable counsel decree according to those sayings Matth. 10.29 One sparowe shal not fal on the ground without your father And Pro. 16 33. The lot is cast into the lap c. The fifth Sophisme of the mutility or vnprofitablenesse of meanes THat which shal be vnchaungeably and necessarily God is effectual in working by meanes which himselfe hath freely ordained by the wil prouidence of god in vain to the furdering or hindering of that are means applied as the vse of the ministery the magistrate lawes exhortations promises threatnings punishmeÌ„ts praier our study endeuors But al things are done by the decree of god vnchangeably neither can they which woorke by the prouidence of God worke otherwise than they doe Therefore al those means are vaine fruitlesse Ans It is not necessary that the first principal cause being put the second instrumeÌ„tal cause should be remoued and taken away In vain are second causes means applied if god had determined to execute his decrees without meanes neither had commaunded vs to vse them But seeing god hath decreed by those means in some to worke faith conuersion some to bridle keep vnder some to leaue excuselesse hath for that cause commanded vs in his word to vse theÌ„ they are not in vain vsed and applied Yea when there commeth no profit by these meanes yet they profit to this that they leaue the wicked without excuse As therefore the sunne doth not in vaine daily rise and set neither are the fieldes in vaine sowed or watered with the raine neither bodies in vaine with foode refreshed though God createth light and darcknesse bringeth forth the corne out of the earth and is the life length of our daies so neither are men in vaine taught or study to conform their life vnto doctrine though all auaileable actions and euentes proceede not from any but from God For God from euerlasting decreeed as the endes so the meanes also and prescribed them vnto vs whereby it seemed good to him to bring vs vnto them Wherefore we vsing those meanes doe well and obtaine profitable and frutefull euentes but if wee neglect them either by our fault we depriue our selues or others of those blessings offered by God or if God euen in this contempt of his woorde haue mercie of vs or others yet our conscience accuseth vs of open and grieuous sinne Wherefore wee must vse meanes Why wee must vse meanes first that we may obay God therein who both hath decreed endes and ordained meanes to those ends and prescribed them vnto vs neither tempt him by contemning these to our owne peril and danger Secondly that we may obtaine those blessings decreed for vs according to his promise and that to our saluation Thirdly that we may retaine a good conscience in vsing the meanes although the expected euent doe not alwaies followe either in our selues or others The sixth Sophisme of the merit of good euill WHatsoeuer is necessarie doth not merit rewardes or punishmentes But all morall good and euill is doone necessarilie Therefore neither the good meriteth reward nor the euill punishment Aunswere This argument is handled by Aristotle in his Ethicks Lib. 3. Cap. 5. But the aunswere thereto is easie No good worke of the creature meriteth reward First the maior is either particular and so there is no consequence or sequele or beeing generally taken is false and that euen in morall or ciuil consideration to wit in respect of those thinges which are necessarie by supposition and yet are done freely as the actions of men Secondly we grant the reason in respect of the iudgement of god concerning good works For the creature cannot merit any thing no not by his best workes of God Because both they are due and are the effects of God in vs. And therefore the more good things God woorketh in vs so much the more he bindeth and endebteth vs to him Wherefore in the godly Euâ—â— workes merit punishment iustly God crowneth and rewardeth of his free bountifulnesse not their merites but his owne giftes But as touching euill woorkes we deny the reason for they merit punishment and that most iustly For although men forsaken of God cannot but sinne yet the necessity of sinning both
attributed vnto the sonne differ so from the diuine properties which are attributed vnto him as the effectes from their causes so that then his properties woorke them 5 The equalitie of honour and woorshippe Hee hath equal honour giuen him dependeth of the equalitie of Essence properties and woorkes Isai 42.8 I will not giue my glorie to anie other But the Scripture giueth equall honour and woorshippe to the Father and the Sonne therefore they are truelie equall in God-head and in all the perfections thereof The Minor is confirmed first by Testimonies Psalm 97. Heb. 16. Let all the Angels of god woorshippe him Iohn 5.23 That all shoulde honour the sonne as they honour the father Reue. 5.13 c. Secondly Hee is called God absolutelie and simplie as is the Father Psalm 45.7 and Hebrews 1.8 Acts. 20.28 1. Timothy 3.16 Thirdly the Epithets or titles of Diuine honour which are euerie where in the scriptures attributed vnto the sonne As God blessed for euer The great god and Sauiour The Lord himselfe from heauen The Lord of glorie The Lord of Lords and King of Kings Power and eternall kingdome Sitting at the right hand of the Father The Bride-groome husband head of the Church god of the temple which are all the elect Trust and Beliefe in him Inuocation for hee is woorshipped of the Church as GOD and Bride groome of the Church at all times and in all places Thankesgiuing for his Diuine benefites Furthermore albeit the name of GOD especially beeing put absolutely and without restraint dooth euidently prooue the sonnes equalitie with the Father as it hath beene saide yet seeing that signifieth moe thinges and is also applied to others who are not by nature God wee are diligently to collect and haue in a readines those Testimonies in which thinges proper to the true God only are attributed to the sonne which agree to none else who are called Gods and whereby God himselfe discerneth himselfe and will haue him selfe discerned from other creatures and forged Gods For vnto whom the essential properties of any nature or essēce doe truely and reallie agree vnto him the essence it selfe must needes bee giuen The sonne hath all thinges from the Father not by grace but by nature 1. Obiection He that hath all things of another is inferiour to him of whom hee hath them The sonne hath all thinges of the Father Therefore hee is inferiour vnto the Father Aunswere The Maior holdeth and is true of such a one as hath any thing by the grace and fauour of the giuer for hee might not haue it and therefore is by nature inferiour but it is false of him who hath al those thinges by his owne nature which hee himselfe hath of whom hee receiueth them For seeing he can not not haue them it can not be that he should bee inferiour or should haue lesse than hee of whom hee receiueth them But the sonne hath all thinges of the Father which the Father hath and that by nature and absolute necessitie that is in such sort as that the Father can not but communicate vnto him all thinges which him selfe hath belonging to his diuine nature and maiestie Therefore hee is equall vnto the Father in all thinges The sonne doth all thinges with the consent of the Father in like manner as the Father doth 1. Obiection Hee that doth whatsoeuer he doth by the will of another interposed and going before is inferiour vnto him The sonne will and doth all thinges by the will of his Father going before Therefore he is not equal vnto the Father in vertue dignitie and essence Aunswere The sonne doth all thinges his Fathers will going before not in time and nature but in order of persons so that hee will or doth nothing which the Father also will not and doth and whatsoeuer the Father will and doth the same also the sonne will and dooth likewise that is with equall aucthoritie and power Wherefore the societie order of the diuine operations doth not take away but doth most of al settle establish the equalitie of the Father and the sonne as also of the holy Ghost THE FOVRTH CONCLVSION The word is con-substantial with the Father THE woordes con-substantiall and like-substantiall differ For * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like-substantiall signifieth mo persons and like essences as three men are like-substantial For they are both three persons and three essences of like nature that is agree in humane nature But * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial signifieth one essence mo persons In the god-head is not like-substantial because there are not three gods but con-substantial because there are three persons of one and the same diuine essence For there is but one Iehoua that is one diuine essence which is the same is wholy in euery of the three persons therefore euery of thē are that one God besides which essence whatsoeuer is it is a creature not God The Latine church turneth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial taking substance for essence It is therefore the same that coessentiall that is of one and the same essence Furthermore these three thinges beeing declared and set downe namely that the Sonne is subsisting or a person that he is distinct frō the Father that he is equall with the Father the fourth is easilie gotten and obtained against the newe Arrians to wit that he is con-substantial with the Father which is also in like manner to be vnderstood concerning the holy Ghost For either this must be granted or of necessity there are made three gods which they though in words they deny it yet in very deede affirme when they frame and faine three essences and spirits The Arguments which shew The Father the Son to be of one the same essence are these 1. Iehoua is but one essence The English translations reteine not the worde it selfe IEHOVA but vse the Lord in steed thereof which is the signification of IEHOVA and therfore in effectuall one or one god Deut. 6.4 But the eternal Father and the Sonne coeternal with the father are that Iehoua Therfore these two are one essence and one God The Minor is proued first by those places of Scripture which cal the sonne Iehoua Ier. 23.6 This is the name whereby they shal cal him Iehoua or the Lord our righteousnes Isai 25.6 The expected God and Sauiour is called Iehoua But Messias is the expected god Sauior Therefore Messias is that Iehoua whereof the Prophet speaketh Za. 2.8 The deliuerer of the Church sent from Iehoua which is the Messias onely is called Iehoua Mal. 3.1 He is called Jehoua whose fore-runner was Iohn Baptist. But Iohn Baptist was the fore-runner of the Messias or the Sonne of God Christ Hee therefore is called Iehoua Hither belong al the places in which are giuen to the Angell or messenger of Iehoua both the name of Iehoua the diuine properties and honours But that Angell was the Sonne of
the verie essence it selfe of the God-head c. Therefore if Gods omnipotencie bee really communicated to Christs humanitie so that this also is by reason of the omnipotency communicated vnto it reallie omnipotent of necessity then by reason of the same omnipotency really communicated Christes humanitie shall bee indeed an essence subsisting of it selfe and by it selfe incorporeall eternall immense creatres of all thinges that is God himselfe blessed for euer and so by consequent the diuine person For an essence intelligent subsisting by it selfe which also is God must needs be the person And these are the fruits of reall communicating of properties in natures The participation of the God-head exaltation and maiestie of the flesh and such like is not a real communicating of the essentiall properties of the God-heade made into the humane nature or an omnipresence omniscience omnipotency that is a God-head of the man-hood For such a communicating should not perfect but destroy the man-hoode and conuert it into the God-head and dissolue the personal vnion of distinct natures but it is First the verie vnion of the humanitie with the Word in such sort as it being created finite doth together with al the essential properties therof subsist not in a created person of the same humane nature but in the increate and eternal person of God the Word by reason of which vnion God the Word but not the God-head is is called trulie man and contrarie man but not the manhood is and is called truly eternall God No dignitie eminence can be imagined greater than this neither doth it agree to anie but to the flesh of Christ onely Secondly Jt is the excellencie of gifts For these christs humanitie receiued without measure that is all whatsoeuer and most great and most perfect that maie fall into a created and finite nature Thirdly The office of the mediator to the perfourming whereof the vnited but yet distinct properties and operations of both natures doe necessarily concur Fourthly The honor and worship which by reason of the Mediatorship agreeth is giueÌ„ to whole christ according to bâ—th natures keeping still as was before saide the difference of properties and operations in natures Now whatsoeuer testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to proue that their Eutychian transmutation and a third kind of communicating forged by themselues that is exequation or equalling of natures all those testimonies indeed belong either to the grace of vnion of the natures which is signified by the communicating of properties or to the grace of Christes Headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by waie of communicating or to the habituall grace that is the created giftes which Christ receiued without measure which are properly affirmed of the flesh or humanitie These giftes which are also called graces are not properlie effectes of the personal vnion as are the attributes or properties of the natures and office First because they are communicated to the manhoode as well of the Father and the Holie Ghost as of the Word or Sonne For he is said to haue receiued of the Father the spirite without measure that is aboundauntlie likewise to be annointed with the Holy Ghost And if the giftes were effects of the vnion it would follow of necessity that the flesh was vnited not to the Son only but to the Father also and the holy Ghost Secondlie The vnion of the flesh with the Woord was from the verie moment of the conception alwaies most perfect But the consummation and perfection of giftes was not vntil the accomplished time of his resurrection ascension For hee was indeede humble weake and contemned he was indeede ignorant of some things he did indeede encrease in wisedome stature and in fauour not with men onely but also with God himselfe Thirdly The flesh when it was in the state of humility had not immortality or a nature not subiect to sufferings or the like and yet remained it alwaies vnited with the Woorde Wherefore the habitual giftes or graces of the humanitie for which it is also in it selfe reallie wise mighty iust holie follow not the personal vnion in respect of dependency as the effect followeth and dependeth of this cause but onely in respect of order Because namely the humane nature was first to subsist and bee before it were enriched with giftes and it subsisteth vnited to the Woord in the very first moment of the conception But after what maner the humanitie is vnited vnto the Sonne of God hath beene said before For by the special and miraculous working of the holy Ghost in the womb of the virgine of her blood was the flesh of christ formed sanctified and vnited according to subsistence or personally vnto the Wâ—ord 4 Why it was necessarie that the two natures should bee vnited in the person or subsistence of the sonne of God FOR what cause Christ our Mediatour was to bee together both a true and perfect iust man and true that is by nature GOD hath beene declared of vs before in the common place of the Mediatour in the 4 question pag. 237. For the woorke of our redemption could not haue bin compassed and finished by the Mediator without the concurrence of diuers natures operations in the same person For albeit he suffred died in the flesh yet his passion and suffering would not haue that force and efficacy to redeeme iustifie sanctifie vs neither could christ haue applied those benefites vnto vs except he had bin withal true and natural God Of the Incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus TAKEN OVT OF THE ACTES OF THE FIRST EPHESINE COVNCEL VVEE confesse our Lord Iesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgine by the holy Ghost subsisting in one person onely made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his bodie but not according to his body god Whole man also with his God head but not according to his God head man Againe whole adorable also with his bodie but not according to his bodie adorable Whole adoring also with his Godhead but not according to his godhead adoring Whole increat also with his body but not according to his body increated Whole formed also with his Godhead but not according to his godhead formed Whole consubstantial with god also with his body but not according to his body consubstantiall as neither also according to his Godhead he is coessentiall with men but hee is according to the flesh consubstantiall vnto vs existing also in his Godhead For when wee say hee is according to the spirit consubstantiall with God wee doe not say hee is according to the spirit coessentiall with men And contrarily when wee affirme him to bee according to the
presently For so had hee perished for euer Wherefore the Sonne offered a mitigation and lenifieng raised him vp to a new life that stil notwithstanding he should remaine subiect to the corporal death which yet should not be deadlie and pernicious vnto him 3 In respect of the promise made to the fathers both by words as in Isa 53.7 He is brought as a sheepe to the slaughter and as a sheepe before the shearer is dum so openeth he not his mouth by sacrifices wherby god promised that christ should dy dy such a death as should be an equiualēt price for the sins of the whole world This could not be the work of any meere creature but of the son of god only and therefore it was requisite necessarie that the Sonne of God should suffer so grieuous a death for vs. Obiection Then they doe not satisfie gods iustice who are punished because their punishment is endlesse and eternall Answere They satisfie by eternal punishment Replie So then might we also be deliuered from the curse by our selues Aunswere So then shall wee neuer bee deliuered but shall susteine punishment eternall which is without ende Out of this which hath beene saide we may draw this doctrine 1 That sinne is most of all to bee eschued of vs which could not bee expiated but by the death of the sonne of god 2. That wee ought to bee thankefull to the sonne of god for this his so great a benefit of vnspeakable grace fauour bestowed vpon vs. 3. That all our sinnes how many how great and how-greeuous soeuer they be are expiated and done awaie by the death alone of Christ 3 The fruit of Christs death THE fruite cōmoditie of Christs death is the whole work of our redemption 1. Iustification or remission of sinnes because the iustice of God requireth that God should not punish a sinner twise but hee hath punished our sinnes in Christ Therefore hee will not punish againe the same in vs. 1. Iohn 1.7 The bloud of Iesus Christ purgeth vs from all sin as well originall as actuall as well of fact or doing what we should not as of omission or not dooing what we should The cause of this effect is the death of Christ 2. The gift of the Holy ghost through his working regeneration a new life because Christ by his death hath not onely obtained for vs pardon for our sinne and reconciliation with god but also the gift of the holy Ghost that by his working and vertue the old man might bee crucified with Christ that is that by the Holy Ghost through the efficacie of Christs merite our engraffing into him our corrupt and as yet not regenerated nature might bee abolished in vs and that of the contrarie righteousnesse might be begunne in vs the image of God destroied by the Diuel in vs might bee restored and wee by the same spirit moued to shew yeelde all thankefulnes for so great a benefite 1. Cor. 1.30 Christ is made vnto vs righteousnesse wisedom sanctification and redemption Col. 2.10 Ye are compleat in him The death of christ is the impellēt or motiue cause in effectuating our regeneration in two respectes 1. In respect of god because for the death of christ god pardoneth vs our sinne and giueth vs the holie ghost Galat 4.6 Because yee are Sonnes god hath sent forth the spirite of his Son into your harts which crieth Abba Father 2. In respect of vs also it is an impellent cause because they who apprehend Christs merit by a true faith and apply his death vnto themselues for them it is vnpossible to be vnthankfull For all after they are once iustified prepare and addresse themselues to do those things which are grateful vnto God for regeneration or the desire and endeuour of obeying God cannot bee separated from the applying of his death vnto vs nor the benefite of regeneration from the benefite of iustification All who are iustified are also regenerated and sanctified And all who are regenerated are also iustified Obiection 1. Pet. 1.3 The Apostle attributeth our regeneration to Christes resurrection why then is regeneration here attributed to his death Aunswere It is attributed vnto Christes death as touching his merite for hee merited regeneration for vs by dieng And it is attributed to Christes resurrection in respect of the applieng of it for by rising from the dead he applieth vnto vs regeneration and giueth vs the Holie Ghost 3. Eternal life is also the fruit of Christs death Ioh. 3.16 God so loued the woorld that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life 1. Iohn 5.11 GOD hath giuen vnto vs eternall life and this life is in his Sonne Obiection Jf Christ died for vs why then die we too For hee should not die for whom another hath alreadie died otherwise the satisfaction would seeme double Aunswere He for whom another hath died should not dy as thereby to satisfie that is so that his death should be any merite or satisfaction but there are other causes why we must die For wee die not to satisfie the iustice of God but by death as a meane to receiue those giftes which Christ by his death hath merited for vs. For this our temporal death is 1. An admonition of the greatnesse of sinne 2. A purging and cleansing of vs. For by death are purged out the reliques and remaines of sinnes in vs. 3. A translating into eternal life For by corporal death is the passage of the faithfull made into eternall life Reply If the cause be taken away the effect is takē away but the cause of death in vs which is sin is taken awaie by Christ therefore the effect also which is death it selfe ought to be taken awaie Ans Where al cause is taken awaie the effect also is taken awaie but in vs all cause of death is not taken awaie as concerning the purging out of sinne albeit it bee taken awaie as touching the remission of sinne Or we maie aunswere vnto the Minor proposition That sinne is indeede taken awaie as touching the guilt but it is not taken away as touching the matter of sinne which as yet remaineth AND BVRIED THE causes of Christes buriall are 1 That we might knowe that hee was dead indeed For the liuing are not buried but the dead only And hither belong some parts of the storie penned by the Euangelists as that christ was pearced with a launce that he was taken downe from the Crosse that he was annointed wrapt in linnen clothes For as by the touching feeling of him by his eating appearing after his resurrection we gather that he did indeed rise again so of the other we collect that he was indeede dead 2 That the last part of his humiliation whereby hee did debase himselfe for our sakes might bee accomplished That was his burial in which his body was as well cast into the earth as any other
be taken awaie the effect likewise is taken awaie The wages of sinne is death Further if he hath abolished death and that by a sufficient satisfaction for our sinnes which satisfaction hee hath shewed and declared by his resurrection to bee sufficient it is certaine that his resurrection is a most certaine testimonie of our resurrection for he hauing perfourmed a sufficient satisfaction for the sinnes of his members the members cannot remaine in death But the resurrection of Christ the Heade is an argument of the perfect satisfaction for the sinnes of his members Therefore Christes resurrection is also an argument of the perfect resurrection of his members 3. As the first Adam receiued blessinge◠for himselfe and all his posteritie and lost the same from all So Christ the second Adam receiued life and al other giftes for himselfe and others and therefore also will communicate eternall life with vs. 4. Seeing the same spirite dwelleth in vs which did in Christ hee shall woorke also the same in vs which in our Head he did For the spirit is alwaies like neither dooth he woorke in the Head and sleepe in the members Therefore seeing Christ hath raised himselfe vp by his spirite for the dead he wil verilie also raise vs vp For if hee raised himselfe vp beeing dead much more shal he bee able beeing aliue to raise vs vp 5. Because Christ is man for execept hee were man we shoulde haue no hope of the resurretion of our flesh For by man came resurrection 1. Cor. 15.21 Obiection 1. Then the wicked shall not rise againe because christes resurrection is neither an argument nor the cause of the resurrection of the wicked but of the godlie onelie Aunswere There be other causes for which the wicked shal rise again euē for the iust iudgement of God whereby he hath appointed them to eternall paines For the same thing maie haue moe effectes and diuerse causes Obiection 2 These are the benefites of his death therefore not of his resurrection Aunswere They are of his death as by it he deserued them of his resurrection in respect of the application of his benefites Hee beeing rich was made poore and beeing poore was made rich againe that he might enrich vs. Obiection 3. The effect is not before the cause The cause of these benefites which is his resurrection was not before the first resurrection therefore neither the effect that is the benefites themselues Aunswere The resurrection was not as touching the accomplishment thereof but in the counsell of God and in efficacie and vertue it was in the olde Testament For then also were men receiued into fauour they were endued with the holie Ghost and receiued the other benefits but for and by the Mediator which was in time appointed to be humbled and glorified The last though not the least fruite of christes resurrection is The consummation and perfecting of all his benefites and the glorifieng of his church For christ did therefore die and is therefore risen and hath therefore perfectlie deliuered vs from sinne that wee may bee ioint-heires with him of his kingdome Coloss 1.18 Hee is the first borne of the dead Rom. 8.17 Wee are the heires of God and heires annexed with Christ He shal conforme vs and make vs like vnto himselfe because we liue by the same spirit whereby he dooth And this spirite is not vnlike himselfe Rom. 8.11 Jf the spirite of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the deade shall also quicken your mortall bodies because that his spirit dwelleth in you Ioh. 14.3 I wil come againe and receiue you vnto my selfe that where I am there maie yee bee also Now in this we obserue That the whole humiliation of the Mediatour doth not dure for euer For it was enough that hee suffered once but the efficacie and power thereof in preseruing and maintaining the blessings thereby comming endureth for euer Christ therefore rose that is by his owne proper vertue and power brought againe and returned his soule vnto his bodie that both soule and bodie might bee deliuered from al ignominie and infirmitie and be adorned with immortalitie and perfect glorie That is 1. Hee recalled his soule vnto his bodie 2. But both yet beeing now glorified and freed from infirmities 3. By his owne proper power he receiued his soule I beleeue then that Christ is raised from the dead that is that he therefore rose againe from the dead that hee might make vs partakers of his righteousnesse sanctification glorification which hee purchased for vs by his merite Seeing therefore Christ is risen it is manifest that hee is declared to bee the Sonne of God and as touching his humanitie is endowed with that glory which becommeth the nature of the Sonne of God and further that he endueth vs also with his spirite regenerateth vs by the vertue of his spirite and wil at length consummate and perfect the new life begun in vs and make vs compartners of the same his glory felicity and euerlasting life HE ASCENDED INTO HEAVEN CHRISTS Ascension into heauen is a locall true and visible translation and remoouing of Christs bodie into that heauen which is about all visible heauens to that light which is not to be come vnto to the right hand of God where he now is and remaineth and whence he shall returne to iudgement The chiefe Questions of Christs Ascension into heauen 1 Whither or to what place christ ascended 2 How he ascended 3 Wherefore he ascended 4 What is the difference betweene christs Ascension ours 5 What are the fruites of christs Ascension 1 WHITHER CHRIST ASCENDED IESVS Christ man when he was together with his Disciples in Bethania fourty daies after his resurrection after he had often prooued and confirmed his resurrection his true fleshe and humanity vnto his Apostles ascended in their sight into heauen Heauen in Scripture signifieth 1 The aire 2 The Skieye region and celestiall Spheres 3 The place of the blessed which is that space immense most lightsome glorious without and aboue the whole world and the visible heauen where God sheweth himselfe to the blessed Angels and men where is prepared the seat of our blisse with Christ and the Angels God is said to dwel there because there dooth his glorie especially appeare vnto the blessed Angels men It is called the new world paradise the bosome of Abraham This heauen is not euerie where Luk. 16.26 Betweene you and vs there is a great gulfe set so that they which would go from hence to you can not neither can they come from thence to vs. In this third signification is heauen here taken Christ then ascended into Heauen that is was caried vp into the place of the blessed Act. 2.2 The Holie Ghost came from Heauen in the day of Pentecost 2. King 2.11 Elias was taken vp into Heauen 2. Cor. 12.2 Paul maketh mention of the third Heauen Coloss 3.1 Seeke those thinges which are aboue
shall deliuer me from the bodie of this death Reu. 22.17 The spirit the Bride say Come Lord Jesu which they say not who are not ready to receiue the Lorde For the wicked tremble and shake at the mention of that iudgement THE THIRD PART OF THE CREED Of the holy Ghost the sanctifier IN this last part of the Apostolike confession are cōteined six articles whereof the first speaketh of the person of the holie Ghost the next of the Church which is gathered confirmed and preserued by the holy Ghost the foure articles following are of the benefites bestowed by the Holy Ghost on the Church and first of the communion of Saints Secondly of remission of sinnes Thirdly of the resurrection of the flesh Lastly of euerlasting life The chiefe Questions of the holy Ghost or holy spirite 1 What the name spirit signifieth 2 Who and what the Holie Ghost or spirite is 3 What is the holy Ghosts office 4 Of whom the holy Ghost is giuen and wherefore 5 To whom he is giuen 6 How he is giuen and receiued 7 How he is reteined and kept 8 Whether he maie be lost and how 9 Wherefore he is necessarie 10 How we may know that he dwelleth in vs. 1 * It is here to be noted that this Questiō serueth more properlie for the latine which vseth this name Spiritus only when as we in English vse as much or more rather the word Ghost than Spirit when wee speake of the third Person WHAT THE NAME SPIRIT SIGNIFIETH THE name spirite is taken sometimes for the cause sometimes for the effect When it is taken for the cause it signifieth a nature incorporeall and liuing of a spirituall essence wielding moouing and stirring some thing So first God essentiallie and personallie is a spirit that is incorporeal without any bodilie dimensions or quantitie inuisible Secondly The Angels also whether good or bad are in this sense spirites Thirdly after the same manner the soules of men are called spirits Gen. 2.7 Hee breathed in his face breath of life that is he sent in a spirit or soule into him When the woorde spirit is taken for an effect it signifieth 1. The aire moued 2. The mouing it selfe and motion of the aire 3. The wind and moouing vapours 4. Spirituall effects or motions good or bad So is it said The spirit of fear And contrary The spirit of Princes that is courage likewise The spirit of fornication 5. New spirit signifieth the giftes of the holy spirit In this doctrine which we haue in hand Spirit signifieth the cause stirring and moouing namely the third person of the God-head which is forcible in the mindes and wils of men And this third person of the God-heade is called a spirit 1. Because he is a spiritual essence or substaunce incorporeall and inuisible 2. Because he is inspired of the Father and the son that is because is the immediate stirrer and moouer of diuine works The Father and the Sonne mooue but by this spirit 3. Because himselfe inspireth and immediatly worketh motions in the harts of the Elect whence he is called Luk. 1.35 The power of the most high 4. Because hee is God equall and the same with the Father and the Son And god is a spirite This third person of the God-head is called Holie 1. Because he in himselfe by himselfe and of his owne nature is Holie 1. Because he is the hallower or sanctifier that is he immediatly halloweth or sanctifieth and maketh holie others The father and the sonne sanctifie by him and therefore mediatelie 2 Who and what the holy ghost is THE holie ghost is the third person of the true and onelie god-head proceeding from the Father and the Sonne and coeternall coequal and consubstantial with the Father and the Son and is sent from both into the harts of the Elect to sanctifie them vnto eternal life Here are we to say the same thinges of the Godhead of the holy Ghost which haue bin spoken before of the Godhead of the son For this definition is also to be prooued and confirmed by the proofes of the same foure partes 1 That the holy Ghost is a person 2 That he is the third person or that he is other distinct from the father and the Sonne 3 That he is true God with the Father and the Sonne or that he is equall to the Father and the Sonne 4 That he is of the same God-head with the Father the Sonne or that he is consubstantiall vnto both FIrst therefore that the holy ghost is a person is prooued 1 By his apparitions Because he hath appeared visible Luk. 3.22 The holy ghost came downe in a bodilie shape like a Doue Act. 2.3 And there appeared vnto them clouen toungs like fire and it that is the fire or the holie ghost sate vpon each of them Seeing then the holy Ghost descended in bodilie shape vpon Christ and sate vpon the Apostles it followeth that he is subsisting For no qualitie or created motion of minds or hearts is able to doe in like manner For an accident doth not only not take vpō it any shape but standeth in neede of some thing else in which it selfe should consist and bee Neither is the aire the place or subiect of holinesse godlinesse loue of God and other spiritual motions but the mindes of men 2. He is proued to be a person because he is called god 1. Cor. 3.16 Know yee not that yee are the temple of god and that the spirite of god dwelleth in you Acts 5.3 Why hath satan filled thine hart that thou shouldest lie vnto the holie Ghost And in the next verse he saith Thou hast not lied vnto men but vnto god See also Isai 40.7.13 Actes 28.25 Ephes 4.4.30 Howesoeuer then the aduersaries of this doctrine gtaunt the holy Ghost to be God yet this cannot bee but he must be a subsistent or person seing God is a being but our godlinesse goodnesse Godly motions and other diuine affections cannot be called God 3. He is a person because he is the author of our Baptisme and we are baptized in his name that is by his commaundement and wil. But wee are not baptized by the commaundement and wil of a deade thing or of a thing not existing neither are wee baptized in the name of the graces or giftes of God 4. Because the properties of a person are attributed vnto him as that hee teacheth that he distributeth giftes euen as he wil that he comforteth confirmeth ruleth raigneth likewise that hee sendeth Apostles that hee speaketh in the Apostles Luke 12.12 The holie Ghost shall teach you in the same houre what yee ought to saie So also he declareth the thinges to come Ioh. 16.13 The spirite of truth wil shewe you the thinges to come Hee giueth prophecies he commaundeth and willeth that the Apostles be separated and lastlie he appointeth teachers in the church All these are thinges proper vnto a person existing intelligent endued with a wil working
worketh also in them to be warie and to take heed thereof Rom. 8.3 Whom hee predestinate them hee iustified They therfore doe amisse who thinke to receiue comfort without any desire of a good conscience Replie But if they must take heed and beware they are vncertaine Aunswere No because they haue this as a spur to goe forwarde and perseuere But To bee certaine and not to haue a desire of repentance amendment of life implieth a contradiction as if thou shouldest say I am certaine of my reward therefore I will not runne for a rewarde is not giuen but to him that runneth These propositions doe mutuallie one follow another To bee certaine of saluation and to haue a desire of conuersion and amendement of life 2 What Predestination is PRedestination differeth from prouidence The difference bâ—tweene predestination and prouidence as a speciall from the generall For prouidence is the eternall counsell of God concerning al creatures but Predestination is the eternall counsel of GOD concerning the sauing of men and Angels Wherefore Predestination is the eternal most iust and vnchangeable counsel of God of creating men of permitting their fal into sinne and eternal death of sending his Sonne into flesh that hee might bee a sacrifice and of conuerting some by the woorde and the holie ghost for the Mediatours sake and sauing them in true faith and conuersion and of leauing the rest in sinne and eternall death raising them vp to iudgement casting them into eternal paines Here is spoken of men which shall bee saued and not saued therefore to them onely and not to Angels doth this definition of Predestination agree Election The partes of Predestination are Election and Reprobation Election is the eternal vnchaungeable free and most iust decree of god whereby hee hath decreed to conuert some to Christ to preserue and keepe them in faith and repentaunce and by him to giue them eternall life Reprobation Reprobation is such a decree of god as whereby hee hath decreed to leaue some according to his most iust iudgement in their sinnes to punish them with blindnesse and damnation and to condemne them beeing not made partakers of Christ euerlastingly That Election likewise as also Reprobation are both the decree of god these and the like sayinges doe prooue John 13.18 I know whom I haue chosen 2. Tim. 1.9 His grace was giuen to vs before the worlde was Rom. 9.18 He hath mercy on whom he wil. Both therefore election and reprobation were made by counsell and therefore both are a decree and that eternal because there is no new thing in God but all from euerlasting and the Scripture doth manifestlie saie Ephes 1.4 That God hath chosen vs before the foundation of the worlde Seeing then hee hath chosen vs hee hath therefore reiected the rest That which the verie word of choosing doth shew For whatsoeuer is chosen the same is chosen other thinges beeing reiected This Election is of grace and free that is not in respect of anie good foreseene in vs. He hath mercie on whom he will that is He giueth freely what he giueth Joh. 15.16 You haue not chosen me 3 What the causes of Predestination or Election and Reprobation The efficient cause of our election Gods good pleasure not any thing in vs. THE efficient and motiue cause is the good pleasure of God Matth. 11.26 Jt is so O Father because thy good pleasure was such God hath not foreseene any thing in vs for which he should choose vs for there can be no good in vs as of our selues For if anie good bee found in vs that hee dooth worke wholy in vs and hee woorketh nothing in vs which hee hath not decreed to woorke from euerlasting Wherefore the alone gracious and most free good pleasure of God or the alone free mercy of God is the efficient and motiue cause of our Election Ephes â— 5. God hath predestinate vs to be adopted through Jesus Christ vnto himselfe according to the good pleasure of his wil. See further Roman 9.11 Coloss 1.12 2. Timot. 1.9.10 The cause of reprobatioÌ„ in God In like manner also the efficient cause of Reprobation is the most free good pleasure of God For wee beeing all by nature the children of wrath had al perished if sin were the cause of reprobation Wherefore the cause of reprobation is not in men themselues but that is in God his will of shewing foorth his iustice Therefore of particular men why this man is elected and he reprobated there can bee no other reason giuen but the good pleasure of God onely But the cause of damnation is altogether in men The cause of Damnation in men which is sinne The supreme final cause of Predestination is gods glorie and the last and proper final cause of Election is the manifestation of Gods goodnesse and mercie in freelie sauing the Elect. The next neerest finall cause of our Election is our Iustification when God dooth in his Sonne freely account vs for righteous Both which finall causes the Apostle compriseth in these wordes Ephes 1 6. He hath predestinate vs to the praise of the glorie of his grace wherewith he hath made vs freely accepted in his beloued Likewise of the contrarie The first final cause of Reprobation is the declaration of gods iustice seueritie and hatred against sinne in the reprobate 1 Obiection God did foreknowe our workes Therefore he choose vs for our woorks Aunswere He did foreknowe those good thinges which he purposed to woorke in vs as also he foreknewe the persons otherwise he could not haue foreknowen any good workes So could he not haue foreseene any euill except he had purposed to permit the same 2 Obiection Christs merite applied vnto vs by faith is the cause of our Election Therefore not the good pleasure of God Answere Christes merit is not the cause of election but is reckoned among the effects thereof 3 Obiection Euil workes are the cause of reprobation therefore good workes are the cause of election Aunswere Euil workes are not the cause of reprobation but of that which followeth reprobation that is of damnation Good workes go not before in him that is to be iustified muchlesse are they the cause of election but they followe in a man beeing iustified and draw their original and their perpetual efficacy and vertue from gods meâ—e grace 4 Whaâ— are the effects of Predestination THE effect of election is the whole woork of our saluation and al the degrees of our redemption 1. The creation and gathering of the church 2 The sending and giuing of Christ the Mediatour and his Sacrifice 3. Effectuall calling of men to his knowledge which is the conuersion of the Elect by the holie Ghost and the woorde 4. Faith iustifâ—cation regeneration 5. Good woorkes 6. Finall perseueraunce 7 Raising vnto glorie 8. The effects of Reprobation Glorification and eternal life The effects of Reprobation are the creation of the reprobate priuation
that hee hath done If then the bodies which haue sinned shall receiue accordingly not other bodies but the same shall rise And the very word it selfe of rising enforceth as much for nothing can rise but that which is fallen Wherefore seeing our bodies shall rise no other bodies shall rise or bee quickened than those which haue fallen and are dead or no other than those which doe fall and die How flesh and bloud i◠denied the heauenly inheritance Obiection But saint Paul saith that flesh and bloud cannot inherite the kingdome of god Therefore our bodies cannot possesse the kingdome of god because they are flesh and bloud Answere The flesh oftentimes signifieth some qualitie or the substaunce in respect of some certaine qualitie So flesh that is being sinfull and corruptible shall not possesse the kingdome of God but our flesh then shall no more be able to sinne neither shall it bee corruptible Obiection 2. Our bodies shall be spirituall 1. Cor. 15.44 Jt is sowen a naturall bodie and is raised a spirituall bodie Therefore our bodies shall not then haue the properties of our flesh Aunswere In what sense our bodies shall bee spirituall They shall bee indeede spirituall but shall not haue all the properties of a spirite but some onely because they shall bee agile and quicke mightie and vncorrupt and indeede are therefore chieflie called spirituall because they shall be guided by the spirite neither shall any more the naturall life remaine in them That this is true is apparent by these reasons 1. The Apostle himselfe addeth This corruptible must put on incorruption 2. Hee calleth it a spirituall bodie but a spirite is no bodie 3. Jf anie bodie after the resurrection should be so spirituall as not retaining at all anie bodilie properties then surelie Christs bodie should haue beene so but now he saith to the Apostles Luk. 24.39 Handle me and see for a spirite hath not flesh and bones as ye see mee haue Obiection 3. How are wee saide to beleeue the resurrection when as yet wee are saide to hope for the resurrection to come Answere We are saide to hope for the resurrection as it is an effect of Gods counsell wee are saide to beleeue it as it is the counsell it selfe and purpose of God 9 Whether the soule be immortal The causes for which this Question is to bee moued Mat. 22.23 2. Tim. 2.17 BEsides that this question belongeth to the Article of the Resurrection the explication also thereof in it selfe shal not be altogether vnprofitable or fruitlesse For not now onely doe they beginne to dispute against the immortalitie of the soule but the Sadduces also denied it as they likewise that said the Resurrection was past alreadie vnto him that beleeued neither made anie other resurrection besides that spirituall resurrection of the regenerate Likewise also some Anabaptists denie the immortalitie of the soule Moreouer Paul the third Pope of Rome when he was breathing out his soule and readie to dy said that now at length he should trie know three things whereof in his whole time he had much doubted 1. Whether there were a god 2. Whether soules were immortall 3. Whether there were any hel Wherefore it ought not to seeme straunge if this question be moued neither shal it bee altogether vaine and needelesse both because it serueth for the controuling and refuting especially of Epicures and also because it maketh for the better vnderstanding of some places of holy Scripture But because there haue beene and euen nowe are who haue taught that the soule of man like as of bruite beastes is nothing else but life or the vitall power arising of the temperature and perfection of the bodie and therefore dieth and is extinguished together with the bodie and as some of them speake who wil seeme to beleeue the resurrection of the dead doth sleepe when the bodie dieth that is is without motion or sense vntil the raising of the bodie which indeede is nothing else than that the soule is mortal that is a meere qualitie onlie in the bodie and when the bodie is dissolued becommeth nothing because if it were an incorporeal substance it could not be without sense and motion against these we are to holde the recordes of Gods woorde and writ concerning the spiritual and immortal substaunce of mans soul The soule an in corporeall substance That the soule of man is not onely a forme or perfection or temperament or force and power or an agitation arising out of the temperature of the bodie but a substaunce incorporeall liuing vnderstanding dwelling in the bodie and susteining and moouing it these places following of holy Scripture doe shewe Psalm 48. His soule shal be blessed in life Heb. 12. God is called the Father of spirites And it is saide of the faithfull Yee are come to the celestial Ierusalem and to the companie of innumerable Angels and to the spirites of iust and perfect men 1 Cor. 2.11 No man knoweth the thinges of a man saue the spirite of a man which is in him In these and the like places of Scripture both the soule of man is called a spirite and the properties of a liuing vnderstanding substance are attributed vnto it Wherefore to no purpose doe the aduersaries of this doctrine oppose those places in which the name of the soul is taken for the the life and wil of man as Matth. cap. 6. The soul is more woorth than meate Iob. 13.14 J put my soule in my hand For by the fore-alledged places it is manifest thnt this is not general but is vsed by a * Metalepsis figure of speech whereby we cal the effect by the name of his cause Now the immortalitie of the soule is prooued by manifest places of holie Scripture 1. Luk 23.43 The soule immortall Christ hanging on the crosse said to the theefe this daie shalt thou be with me in Paradise But he could not be there in bodie because that was dead and buried Therefore his soule was gathered with Christs into Paradise and so consequentlie the soul liueth 2. Paul saith Phil. 1.23 I desire to be loosed and to be with christ he speaketh of the rest ioie which he should enioie with christ But they who feele nothing what can their ioie or happinesse bee Wherefore they also are refuted in this place who saie mens souls sleep so withall denie the immortality of the soul 3. Wised 3.1 The souls of the iust are said to be in the hands of god 4. Matt. 22.32 God is not the god of the dead but of the liuing Therefore the soules liue 5. Luk. 23.46 Into thy hands I commend my spirit 6. 2 Corinth 5.8 When we remoue out of the body we may goe vnto the Lord. Wherefore the soules sleep not as some Anabaptistes wil haue thē but enioie immortall life and celestiall glorie with the Lorde 7. In the Reuelation cap. 6.10 The soules of the godly that were killed are said to
death is The euerlasting death of the wicked and is so called not because the reprobate by once dyeng shall fulfill it but because they shall die perpetuallie and shall feele perpetuall tormentes 2 Who giueth euerlasting life Euerlasting life the worke of all three Persons GOD alone giueth eternall life the Father giueth it by the son the holy ghost Of the Father it is said Ioh. 5.21 As the Father raiseth vp the dead and quickneth them so the son quickneth whom he will In which place the same is affirmed of the son also as in like maner in these folowing Ioh. 14. In him was life Isai 9.6 The Father of eternitie Iohn 10.28 I giue vnto them eternall life that is not by merit onely but also by power and working Of the Holy Ghost likewise it is saide Iohn 3.5 Except a man bee borne of water and the spirit hee can not enter into the kingdome of God Rom. 8.11 Hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit dwelling in you And this testimonie is to bee obserued for the confirmation of the Godhead of both Obiection But the ministers also giue life according to that of Paul 1. Cor. 4.15 In Christ Iesus J haue begotten you through the Gospel Aunswere Christ and the holy Ghost giue life by their owne power the ministers are onely instruments by whom Christ worketh through thâ— vertue of his spirite Replie But Christ giueth life by a communicated power Therefore not by his proper power Answere He giueth it by a power communicated but communicated from euerlasting as he was begotten from euerlasting Ioh. 5.26 As the Father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe 3 To whom euerlasting life is giuen EVerlasting life is giuen to all the Elect All the Elect they alone are partakers of euerlasting life and to them onely Joh. 10.28 I giue vnto them eternal life that is to my sheepe who are his elect and chosen Iohn 17.9 I pray for them I pray not for the world but for them which thou hast giuen me for they are thine and verse 12. Those that thou gauest me haue I kept and none of them is lost but the childe of perdition Againe faith and repentaunce are proper vnto the Elect only but these are part of eternal life Therefore eternal life belongeth to the Elect onely Rom. 11.7 The Elect haue obtained it and the rest haue beene hardened Wee must obserue in this place whereas the question is To whom euerlasting life is giuen that it is better to answere That eternal life is giuen to the Elect than to say it is giuen vnto the conuerted * As they are elected so theâ— are but chosen to eternall life as they are conuerted so they are in part admitted vnto it and begin to bâ— put in possession of it For conuersion and faith are the beginning of eternal life And to say Eternal life is giuen to the conuerted were all one as if you woulde say life is giuen to the liuing 4 For what cause euerlasting life is giuen THE impellent or motiue cause of euerlasting life giuen vnto vs is the alone free mercy of God For a good thing doth communicate it selfe and make others partakers of it and his loue towardes mankinde God of his â—ree mercy giueth vs for Christs sake euerlasting life that wee might praise and magnifie the same his mercy for euer And he will that euerlasting life bee giuen vs and himselfe giueth the same vnto vs for the alone intercession and merit of Christ imputed vnto vs by the comming and interposing whereof gods mercy is more illustrated and manifested than without it But no work of man either foreseene in vs or present is the cause of this eternall life whereunto notwithstanding wee are brought by many meanes Before the beginning of eternal life our woorkes merit eternall death after the beginning thereof all our woorkes are effectes thereof and nothing is cause of it selfe The final cause or end for which eternal life is giuen vs is that the mercy of God might be acknowledged and magnified of vs. Eph. 1.6 To the praise of the glorie of his grace wherewith hee hath made vs accepted in his beloued For the same cause God giueth vs eternall life for which hee chose vs. 5 When euerlasting life is giuen Euerlasting life is beguâ— here by conuersion IN this life is giuen the beginning of eternal life and that necessarily For vnto whom life euerlasting is not begunne to be giuen here that is who beginneth not here to feele a part of eternal life to wit faith and conuersion vnto him life euerlasting shal neuer be giuen after this life 2. Corinth 5.2 Therefore we sigh desiring to be clothed with our house which is from heauen Because that if we be clothed we shal not bee found naked It is consuÌ„mated in the worlde to come by glorification The consummation of euerlasting life is after this life for vnto whom euerlasting life is begunne to bee giuen here to them shal it be giuen finished compleate and consummated And of this consuÌ„mation ther are two degrees one when the soule is presently carried into heauen because by the death of the bodie we are freed from all infirmitie the other degree is greater higher and more glorious when in the resurrection of the bodies the soules shall againe be vnited to their bodies because after the resurrection we shal be made glorious and shall see God euen as hee is Iohn 5.24 He that heareth my word and beleeueth in him that sent mee hath euerlasting life and shall not come into condemnation but hath passed from death to life 1. Iohn 3.2 Nowe are wee the Sonnes of GOD but yet it dooth not appeare what wee shall bee and wee knowe that when hee shal appeare we shal bee like him for we shal see him as he is 6 How euerlasting life is giuen vnto vs. EVerlasting life is giuen vnto vs by the holy Ghost God giueth vâ— euerlasting â—iâ—â— by the outwâ— ministerie 〈◊〉 thâ—â—warde miâ— of the spirit and the holy Ghost giueth it vs in this life by the ministerie of the word by the worde he worketh in vs the knowledge of God and his wil This knowledge hath following it a study and desire more and more to know God and to liue according to the prescript of his will It is giuen heere vnto infants so that they haue an inclination to repentaunce and faith But the consummation and accomplishment of euerlasting life shal be giuen vs after this life immediately Now that it is heere giuen vs mediately by the woorde is prooued by plaine testimonies of Scripture John 6.68 Whither shall wee goe say the Disciples Thou hast the words of life 1. Corint 4.15 Jn Christ Jesus J haue begotten you through the gospel Rom. 116. The gospell is the power of
of Christ imputed vnto vs. Christ is in respect of our iustification 1. As the subiect matter wherein our iustice is 2. As the impellent cause because he obtaineth it 3. As the chief efficient because he together with his Father dooth iustifie vs and 4. Because he giueth vs faith whereby we beleeue and apprehend it The mercy of god is as the impellent cause thereof in GOD. Christes satisfaction is the formal cause of our iustification giuing the very life and being vnto it 7 Why Christes satisfaction is made ours by faith onelie Faith the apprehensiue instrument of Christs satisfaction CHRISTES satisfaction is made ours by faith alone 1. Because faith is the onely instrument which apprehendeth Christs satisfaction 2. Because the proper act operation of faith and not any other act of vertue is the application or apprehension of Christes merite yea faith is nothing else than the acceptation it selfe or apprehension of anothers iustice and of the merit of Christ 3. It is done by faith onely because we are iustified by the obiect of faith onely to wit by the merite of Christ alone besides which there is no iustice of ours nor any part thereof For wee are iustified freely for Christes sake without woorkes There is nothing which is our iustice and righteousnes before God neither in whole nor in part besides Christes merite onely by receiuing and beleeuing anothers iustice and not by working wee are iustified Not by working nor by meriting but by apprehension and acceptation only we are iust and righteous Wherefore we are iustified by faith onely by faith as Saint Paul speaketh as by a mean and instrument but not for faith as the Papistes say who wil admit both these maners of speaking as if faith were indeede the application whereby we apply vnto our selues Christes iustice but were also besides a certaine work or merite whereby we merite to bee iust Nowe the exclusiue particle onely is added that whatsoeuer merit of ours may bee excluded and faith vnderstoode with relation and respect to Christes merit which is our iustice That so the sense may be Christes merite iustifieth vs and not faith it selfe that which is apprehended dooth iustifie vs and not the instrument which doth apprehend Neuerthelesse this proposition Wee are iustified by faith may bee vnderstoode also without relation to wit wee are iustified by faith as by a meane But this proposition of the Apostle Faith was imputed to him for righteousnesse and other the like are necessarilie to bee vnderstoode with a relation vnto Christes merite and iustice Faith was imputed vnto him for righteousnes as faith is the apprehending instrument of righteousnes apprehended faith beeing as it were the hande wherewith the Iustice of Christ is receiued and by this means faith is wholy excluded frō that which is receiued by faith vnto which nature notwithstanding of faith it were repugnaunt That For faith we should be iust and righteous For if for faith then faith were nowe no longer an acceptation of anothers righteousnesse but were a merit and cause of our owne iustice neither should receiue anothers satisfaction which now it should haue no neede of Obiections against this Doctrine of Iustification 1 OBiection Wee are iustified by faith Faith is a woorke Therefore we are iustified by the woorkes thereof that is by the merite of faith Aunswere First the consequence of this reason is denied because more is in the conclusion than in the premisses of which premisses this onely followeth That by that worke wee are iustified as by an instrument or meane not as an impellent cause Nowe it is one thing to be iustified by faith that is to be iustified faith only being the meane to receiue it by the bloode of Christ and it is another thing to be iustified for faith that is for the merite of faith 2. The kinde of affirmation is diuerse for in the Maior faith is vnderstoode with relation to Christes merite in the Minor it is taken absolutelie and properlie 2 Obiection Justice is that whereby wee are formallie or essentiallie iust Faith is iustice Therefore we are by faith formallie and essentiallie iust Aunswere The consequence of this reason is to bee denied because the kinde of affirmation is diuers For the Maior is meant properly but the Minor * Per Metalepsin figuratiuely one thing being taken for another faith for the obiect of faith which is Christs merite and iustice 3 Obiection Faith is imputed for righteousnes as Paul saith Therefore for faith we are righteous Aunswere This is also figuratiuely vnderstood because by faith which is imputed for righteousnes is correlatiuely vnderstood the obiect of faith vnto which faith hath relation For Christs merite which is apprehended by faith is properly our iustice and this merite of Christ is the formall cause of our iustice The efficient of our iustice is God applying that merite of Christ vnto vs. The instrumental cause of our iustice is faith And therefore this proposition We are iustified by faith being legallie vnderstoode with the Papists is not true but blasphemous but being taken correlatiuely that is Euangelically with relation to Christs merit it is true For the correlatiue of faith is the merit of Christ which faith also as a ioint-relatiue or correlatiue respecteth and as an instrument apprehendeth 4 Obiection That which is not alone dooth not iustifie alone Faith is not alone Therefore faith dooth not iustifie alone Aunswere Here is a fallacie of composition the reason beeing deceitfully composed For the woorde alone is composed and ioined in the conclusion with the predicate which is the woorde iustifie but in the premisses or antecedent it is ioined with the verbe is The Argument is true if in the conclusion alone bee not sundred from the verbe is or from being which is the participle of is but bee ioined with it on this wise Faith therefore doth not iustifie alone that is being alone For if it be so vnderstood the argument is of force for faith is neuer without workes as her effects Faith iustifieth alone but is not alone when it iustifieth hauing workes accompanying it as effects of it but not as joint-ioint-causes with it of iustification 5 Obiect That which is required in those who are to be iustified without the same faith doth not iustifie Good works are required in those who are to be iustified Therefore without good workes faith doth not iustifie Auns The particle without is ambiguously doubtfully taken for in the Maior it is taken thus Faith without it that is being without it doth not iustifie So that the same fallacie is in this obiection which was in the former The Minor also of this obiection is more at large to be explaned In them who are to be iustified moe things are required but not after the same maner Faith is required in them who are to be iustified as an instrumēt apprehending anothers iustice Good works are required in them not as a cause of
iustification but as effectes of faith and as it were a testimony of their faith and thankefulnes For faith is not without her fruit Now to applie the merit of Christ is the proper act of faith but other good workes are not so though they also proceede from faith Wherefore also the apprehension of Christs merite is after another manner required in them that are to bee iustified than are other good woorkes For faith with this her proper act without which faith cannot bee considered is required as a necessarie instrument whereby we applie Christs merite vnto vs. But good woorkes are not required that by them we may apprehend Christs merite and much lesse that for them wee should be iustified but that by them we may shew our faith which without good woorkes is dead and is not knowen but by them Whatsoeuer is necessarily coherent with the cause that is not therefore necessarily required to the proper effect of that cause but good workes although they are necessarily coherent and ioined with faith yet are they not necessarie for the apprehension of Christs merit that we should ouer and besides faith by them also apply the same vnto vs. 6 Obiection The Messias bringeth euerlasting iustice and righteousnes Jmputed righteousnes is not eternall Therefore wee are not thereby iustified Aunswere It is said that Christes righteousnesse shall bee an euerlasting righteousnesse but after a diuerse manner For in the life to come wee shal bee iust after another manner than in this life For although we shall then be iust by the same righteousnes euen by the righteousnes of Christ imputed vnto vs yet with this shall also the legal iustice and righteousnesse be continued so that then also by the legall righteousnesse we shall be perfectly iust because now onely we are as concerning that but in part and beginning iust Each iustice both the iustice of the Law and the iustice of the Gospel is eternall by continuation And the iustice and righteousnesse of the Gospell that is the iustice of Christ imputed vnto vs is eternal by continuation of the imputation The iustice of the Law is eternal by continuation of good woorkes euen as it is continued by good woorkes first and beginning in this life vntill at length after this life it bee perfected and become perfect and so continue to al eternity 7 Obiection Knowledge dooth not iustifie Faith is a knowledge Therefore faith doth not iustifie Aunswere Knowledge alone dooth not iustifie But iustifieng faith is not a knoweledge onely but also a confidence and sure persuasion whereby as a meane we apply Christes merit vnto vs. And furthermore Knowledge and this sure persuasion are much different Knowledge is in the vnderstanding but this is in the will Therefore a sure persuasion or confidence is not only a knoweledge of a thing but also a will and purpose of doing or applieng that which wee knowe or of resting in it so that wee are thereby secure and take ioie of heart therein 8 Obiection Saint Iames saith cap. 2.24 Yee see then how that of workes a man is iustified and not of faith onelie Answere 1. Hee speaketh of that iustice whereby wee are iustified through our workes before men that is are approued iust or are found to be iustified but he speaketh not of that iustice whereby we are iustified before God that is whereby wee are reputed of God iust for vniust For hee saith in the same chapter Shew me thy faith by thy works and J will shewe thee my faith by my woorkes 2. He speaketh not of a true or liuely faith but of a dead faith which is without works 9 Obiection Euil workes condemne Therefore good workes iustifie Ans 1. These contraries are not matches for our euil works are perfectly euil our good workes are imperfectly good 2. Although our good woorkes were perfectly good yet should they not deserue eternal life because they are debts Vnto euil workes a reward is giuen by order of iustice vnto good works not so because we are obliged and bound to doe them For the creature is obliged vnto his creator neither may he of the contrary bind god vnto him by any works or means to benefit him 10 Obiect Saint Iohn saith 1. Ioh. 3.7 He that doth righteousnes is righteous Therefore not he that beleeueth Ans 1. He is righteous before mē that is by doing righteousnes he declareth himself righteous to others but before god we are righteous not by dooing righteousnes but by beleeuing 2. He sheweth there not how we are righteous but what the righteous are when he saith that hee that is regenerated is also iustified 11 Obiection Christ saith Luk. 7.47 Many sinnes are forgiuen her because she loued much Therfore good works are the cause of iustification Ans 1. Christ here reasoneth from the latter to the former from the effect which commeth after to the cause which goeth before Manie sins are forgiuen her Therefore shee loued much and because there is a great feeling in that woman of the benefite it must needes therefore bee that the benefite is great and many sins are forgiuen her That this is the meaning of Christes woordes appeareth by the parable which hee there vseth 2. Not euerie thing that is the cause of consequence in reason is also the cause of the thing it selfe which followeth in that consequence of reason Wherefore it is a fallacie of the consequent if it bee concluded Therefore for her loue manie sins are forgiuen her For the particle because which Christ vseth doth not alwaies signifie the cause of the thing folowing It foloweth not The Sunne is risen because it is day Therefore the day is cause of the rising of the Sun the contrarie rather is true 12 Obiection That which is not in the Scripture is not to be taught or reteined That wee are iustified by faith onelie is not in the Scripture neither the wordes themselues nor the sense of the woords Therefore it is not to be reteined Aunswere To the Maior we say That which is not in Scripture neither in words nor in sense is not to be reteined But that we are iustified by faith onely is conteined in Scripture as touching the sense thereof For we are said to be iustified freely Rom. 3.27 Gal. 2.16 Eph. 2.8 9. Tit. 3.5 1. Iohn 1.7 without the workes of the Law by faith without merite Not of anie righteousnesse which we haue doone The blood of Jesus Christ cleanseth vs from al sinne Therefore no woork shall be meritorious If no worke Therefore are we iustified by faith onely apprehending Christes merit Wherefore wee are necessarily to retaine the particle onelie 1. That all merite either of faith or our workes maie be remooued from this woork of our iustification 2. That it maie be shewed that faith not the merite of faith is necessarily required to iustice because the iustice or merite of Christ is giuen by faith onely and by this meane alone we receiue that iustice and
excluded that coined deuise of good intentions when as namely men doe euill things that good things may come thereof likewise when they deuise and imagine woorkes which they thrust vpon God insteed of worship Neither doth it suffice if a woorke be not forbidden but it must also be commaunded if it shall serue for Gods worship 2 That the worke haue his original from a true faith which faith must be grounded and depending on the merite and intercession of the Mediatour and by which he may know both the person and the worke to be accepted of god for the mediatours sake For without faith it is vnpossible for anie man to please God Neither is such a faith â—â—ere sufficient which assureth thee that God will this â—r that this worke is commaunded of God For then the wicked also should doe that which God will but not with a true faith A true or iustifieng faith therefore stretcheth surder as both coÌ„prehending historicall faith and also which is the chiefest thing applieng the promise of the gospell vnto vs. Of this true faith are these things spoken Whatsoeuer is not of faith is sinne Without faith it is vnpossible to please God And the reasons of both these sayings are not obscure because without faith there is no loue of God and so consequently no loue of our neighbour And whatsoeuer woorke ariseth not from the loue of God is hypocrisie 3 It is required that this woorke be referred principally iâ— the glorie of God onely Otherwise it shal proceed froÌ„ the loue of thy selfe not from the loue of God Whenas thou doest any thing thou must not heede or care what men speake whether they praise thee or no so that thou knowe that it pleaseth God But yet true glorie we may lawfully desire seeke for according to that Mat. 5.16 Let your light so shine before men that they may see your good woorkes By these former conditions all these woorkes are excluded 1 Which are sins in themselues and repugnant vnto Gods Lawe and his will reuelled in the word 2 Which are not repugnant vnto the Law neither in themselues good or euill but which may yet by an accident be made good or euil Workes not repugnant vnto the Lawe are made euill or sinnes by an accident when as they beeing not commaunded of God but imposed by men are done with an opinion of worshipping God therein 3 Which are good in themselues and commanded by God but yet are made sinnes by an accident in that they are vnlawfully doone as not arising from those lawfull causes by which the doers of them should be moued to do them and which in doing them they should respect that is they are not done by faith neither to this end chiefly that God might therein be honored 2 The woorkes of the regenerate and vnregenerate differ because the workes of the vnregenerate First Proceed not of faith Secondly Are not ioined with an inward obedience and therefore are doone dissemblingly and are meere hypocrisie Thirdly As they proceed not of the right cause so are they not referred to the chiefe end which is Gods glory 3 This difference which appeareth in the workes of the godly the wicked coÌ„firmeth also that the very morall works of the wicked are sins though yet not such sins as those are which in their owne nature are repugnant vnto Gods Lawe For these are sinnes by themselues and in their own kind but those either are sins onely by an accident namely by reason of defect because neither they come of faith neither are doone for Gods glorie Wherefore this consequence is not of force Al the workes of the wicked and of Paynims are sins Therefore they are al to be eschued For the defects only are to be eschued not the worke 2 How good workes may bee doone GOod workes may be done through the grace or assistance of the Holy Ghost onely and that by the regenerate onely whose heart is regenerated of the holy ghost by the gospel and that not onely in their first conuersion and regeneration but also by the perpetual and continual gouernment of the holy ghost who both worketh in them an acknoweledgement of sinne faith new obedience and also doth daily more and more encrease and confirme the same gifts in them Vnto this doctrine Saint Ierome also consenteth Let him be accursed saith hee who affirmeth the Lawe to be possible without the grace of the holy Ghost Wherefore out of this doctrine wee learne that men not as yet regenerated are able to doe no good and that euen the holiâ—st men sinne also except the benefite and blessing of regeneration bee continued This wee maie see in Peter and Dauid Without regeneration no one part of a good work can bee so much as begunne because All our righteousnesse is as the cloth of a menstruous womaÌ„ In which saying also the Prophet comprehendeth himselfe and euen the holiest among men If in the Saintes themselues nought else is found before God what then in the vnregenerate What these are able to perfourme wee see in the Epistle to the Romanes in the two first Chapters Now as by our selues we are not able to beginne good workes So neither are we our selues able to accomplish anie good worke For it is God which worketh in you both the will and the deede euen of his good pleasure Without imputed righteousnes we are all in the sight God abomination filth and dung But the righteousnes of christ is not imputed vnto vs before our conuersion Therefore it is vnpossible before our conuersion that either our selues or our worke should please God Faith is the cause of good woorkes Faith commeth from God Therefore the effect also shall come from God neither shall it goe before the cause therfore good works caÌ„not be before conuersion 3 Whether the workes of the Saintes be perfectly good THE woorks of the Saintes are not perfectly good or pure 1. Because the Saints which doe good workes doe many things which are sinnes in themselues for which they deserue to be cast out into euerlasting paines Cursed be he that abideth not in al. Deut. 27.26 Yea the holiest men doe many euil works commit many sins and acts which are euill in themselues Such was the sinne of Peter thrise denying Christ and of Dauid murthering Vrias committing adulterie willing to couer it and numbering the people 2. Because there is not that degree of goodnesse in those good woorkes that proceede from the Saintes which ought to be For their good workes are not so pure and good as God requireth Yea when the Saintes perfourme most holy workes yet are they not perfect but haue alwaies in this life defectes and are stained with sins For faith and the loue of God and our neighbour whence good workes flow are imperfect in vs in this life The effect then shall not bee perfect because the cause is not perfect For we do not perfectly know and loue God and our neighbour and
therefore neither doe we so cheerfullie and perfectlie as we ought perfourme these workes vnto God and our neighbour J see another Law in my members rebelling against the Lawe of my minde And this is the cause why the works of the godly cannot stand in iudgement 4 How our workes though not perfectlie good please God ALbeit our works be not done according vnto the Law but are contrariwise manie waies defiled they please God notwithstanding through faith and for the merit and intercession of Christ our Mediatour remaining now also intercessour for vs with his Father Whence Christ is called our High-Priest by whom our woorks are offered hee is called also the Altar wheron our works being put are pleasing to God whereas otherwise they would stincke in the sight of God The works of the person which pleaseth god so please God as the person himselfe doth Nowe the person pleaseth God by the imputation of the righteousnesse and sanctification or satisfaction of Christ beeing clad namelie with the righteousnes puritie and sanctification of Christ that is the person pleaseth God for the Mediatours sake and therefore the woorks also of the person are for the Mediatours sake pleasing and acceptable vnto god God doth not examine our vnperfect iustice our works as they are in themselues according to the rigour of the Law according to which he should rather condemn them but he regardeth and considereth them in his son Whereof it foloweth that we do as it were supplie and repaire our want defect with the perfection of Christs satisfaction 5 Why we are to doe good works OVT of the doctrine of free satisfaction humane reason reasoneth on this wise He is not bound himselfe to satisfie for whom another hath alreadie satisfied Christ hath satisfied for vs. Therefore there is no neede for vs to doe good woorks Aunswere There is more in the conclusion of this reason than in the premisses For this onely should follow be concluded Therefore we our selues are not bound to satisfie and this wee grant 1 In respect of Gods iustice which doth not exact a double paiment 2 In respect of our own saluation which otherwise should be none at all Reply Satisfaction is perfect obedience we are not bound to satisfaction Therefore neither are we bound to perfect obedience no not in the life to come For whō another hath satisfied for he himselfe is not enforced to satisfie But the obedience of Christ is not a ful satisfaction for our sinnes Therefore the fomer consequence is true Aunswere There is yet more concluded than the premisses would afford For this should followe that obedience is neuer at any time to bee performed of vs as thereby to satisfie for our sins already cōmitted or which shall be committed vntill the end of our life But it followeth not hereof that wee must not bee perfect in the life to come For then also wee shall bee bound to perfect obedience we shall be like vnto the Angels and our worke shall be perfectly good although that perfect obedience then due neither shall nor can be a satisfaction or ransome for our sinnes to wit for that obedience which we omitted in this life and yet was due to be performed of vs. For he that oweth twenty florens doth not pay his debt if he repay ten florens Wherefore the Maior proposition hath a double meaning and is true if it be taken in this sense whom an other hath satisfied for hee himselfe is not bound to satisfie to wit for those thinges for which satisfaction was made before So we are not bound to satisfie for our sinnes which we now commit For Christ hath fully perfectly satisfied his Father for all our sinnes and hath performed perfect obedience vnto the Lawe in our behalfe which otherwise wee shoulde haue performed in this life vnto the lawe and which we in this life omit and are no way able to perfourme Now for this end hath Christ satisfied for vs and redeemed vs by his bloud that at length we might in the life to come cease from sinne and performe that obedience vnto him which then we are to performe Neither dooth it for all this hereof followe that God requireth a double obedience or satisfaction of vs. For God excteth obedience hence-forward of vs as thereby to shewe our thankefulnesse and not to satisfie for those sins which we commit in this life For wee are neuer able to satisfie by that obedience which we owe for that obedience which we doe not performe neither is there any other besides Christs satisfaction required for that obedience which is not performed by vs in this life this satisfaction of christ is sufficient to expiate and doe away all our sinnes God notwithstanding doth in this life also require of vs this our obedience though yet it be but begun and vnperfect For seeing God so greatly hated sinne that satisfaction could not be made vnto him for sinne but by the death of his only begotten Sonne wee verily must also hate it euen as himselfe also cōmandeth vs to fly abhor it from our hart and soule And Christ hath not therefore freely redeemed vs that it might hence forwarde be lawful for vs to giue our selues ouer vnto sinne but that being freed from sinne wee should hereafter begin to liue to him onely This end of our redemption which Christ himselfe respected is cause sufficient for which al of vs should necessarily doe good workes because namelie they are testimonies and effectes of that new life which is at length after this life to be accōplished Besides this cause there are manie others also in like sort most weightie which we wil in few words declare We are to doe good woorkes in respect of God our selues and our neighbour In respect of God 1. Because of the commandement of God Let your light so shine before men that they maie see your good workes and glorifie your Father which is in heauen God requireth the beginning of obedience in this life and the perfection thereof in the life to come Wherefore we are necessarilie to giue our selues to good workes that wee maie perfourme due obedience vnto God who requireth it of vs. Joh. 15·12 This is my commaundement that yee loue one another Rom. 6.18 Beeing made free from sinne yee are made the seruantes of righteousnes 1. Thess 4.3 This is the wil of God euen your sanctification 2. For the glorie of God The setting foorth of Gods glorie is the chiefe end why God commaundeth and wil haue good works to be don of vs that both by them we maie worship and magnifie god and others seeing the same maie glorifie our heauenly father like as that saying of christ before alleadged out of S. Matthew doth teach vs. 3 Because of that thankefulnes which the regenerat ow. It is right and iust that by whom we are redeemed and from whom we receiue exceeding great benefites and those of al sorts we should also loue magnifie worship
reuerence him and declare our loue and thankefulnes towardes him by our good workes and obedience Rom. 12.1 J beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God 1. Pet. 2.5 Yee are made an holie Priesthoode to offer vp spiritual sacrifices acceptable to god by Jesus Christ We are to doe good workes also in respect of our selues 1. That by our good workes we maie be assured of our faith Mat. 7.17 Euerie good tree bringeth forth good fruite Iames 2.20 That faith which is without workes is dead Phil. 1.11 Filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and praise of god Now by our workes we must needes know that wee haue faith because the effect is not without his cause and wee must knowe the cause by his proper effect when as therefore we find not in our selues good works or newe obedience we are hypocrites neither haue we faith but an euil conscieÌ„ce For true faith only which neuer waÌ„teth al her fruites bringeth foorth as a fruitful tree good woorkes obedience amendment of life and these fruites likewise discerne and distinguish true faith from historical and temporary faith and so also from hypocrisie 2. That we maie be assured that we haue obtained remission of sinnes through Christ and are for Christes sake iustified before God for iustification and sanctification are benefites linked together which so cleaue together and that necessarily as they neuer can be seuered or pulled asunder For Christ obtained both for vs at once namely both remission of sinnes and the holy Ghost who stirreth vp in vs by faith the study and desire of good works and new obedience 3. That we maie be assured of our election and saluation 2. Pet. 1.10 Giue diligence to make your calling and election sure These proceede from the cause next going before For god hath chosen from euerlasting of his free mercy those onely which are iustified for the merit of his sonne Roman 8.30 Whom he predestinat them also hee called and them also he iustified Nowe that wee haue receiued from Christ iustification which is neuer giuen vnto the Elect without sanctification we knowe by faith And that we haue faith wee perceiue by the woorkes of faith true obedience and true conuersion 4. That by good woorkes our faith maie bee exercised cherished strengthned and aduaunced For they who giue themselues ouer to corrupt lusts against their conscience in them faith cannot be and therefore neither a good conscience neither a confidence and trust in god as beeing appeased and fauourable vnto them For wee haue through faith onelie a feeling of gods fauor towards vs a good conscience Rom. 8.13 Jf yee liue after the flesh yee shal die 2. Tim. 1.6 J put thee in remembrance that thou stirre vp the gift of god which is in thee by the putting on of my hands 5. That by good works we may shew forth and honest our life and calling Ephes 4.1 I praie you that yee walke worthie of the vocation whereunto yee are called 6. That wee maie escape temporal and eternal punishmentes Matth. 7.19 Euerie tree that bringeth not forth good fruit is cut off and cast into the fire Rom. 8.3 If ye liue according to the flesh ye shal die 7. That we maie obtaine corporall and spirituall rewardes which according vnto the promise accompanie good workes 1. Timot. 4.8 Godlines is profitable vnto al things which hath the promise of the life present and of that that is to come Except God woulde haue the hope of rewards and the feare of punishments to be motiue causes vnto good works he would not vse them in admonitions We must doe good woorkes also in respect of our neighbour 1. That wee maie bee profitable vnto our neighbours by our good example and so edifie them 1. Cor 15. All things are for your sakes that most plenteous grace by the thankes-giuing of manie maie redound to the praise of god Phil. 1.24 That I abide in the flesh is more needefull for you 2. That offences maie bee auoided Matth. 18.7 Woe bee to that man by whome offences come Rom. 2.24 The name of god is blasphemed among the Gentiles through you 3. That wee maie winne vnbeleeuers and by our woordes and deedes and example conuert them vnto Christ Luk. 22.32 When thou art conuerted strengthen thy brethren We see now then what are the causes for which we must necessariely doe good workes as also how or in what sense our workes are said to be necessarie for vs vnto saluation to wit not as a cause of our saluation but as mean or way without which wee come not vnto it And after the same sort also it maie be said That good woorkes are necessarie vnto iustice and righteousnes or vnto iustification or in them that are to be iustified namely as a consequent following iustification wherewith regeneration is vnseparably ioined But yet I would not vse these kindes of speaking 1. Because they are ambiguous doubtful 2. Because they breed contentioÌ„s minister occasioÌ„ of cauilling vnto the aduersaries 3. Because the Scripture doth not vse them which must be followed of vs in speaking 6 Whether good woorkes merit any thing before God THIS sixt question ariseth out of the fift as the fourth did out of the thirde For when men heare that wee receiue rewardes by our woorkes they presently conclude that we merit somewhat by them Wherefore wee are to know that good workes indeede are necessarie and therefore are to bee doone also for the rewardes ensuing them but yet that they merit nothing no not the least of gods giftes either corporall or spirituall The reasons hereof are most true and most euident 1 Our woorkes are vnperfect wherefore we can merit nothing by them Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to the other so that yee do not the same thinges that yee would 2 The good workes what euer we are able to doe are all due Luk. 17.10 When ye haue doone all those thinges which are commanded you say we are vnprofitâ—ble seruants 3 Our woorkes are impure and vitious how-euer they seeme most good Isay 64.6 Wee haue all beene as an vncleane thing and all our righteousnesse is as filthy cloutes Phil 3.8 J thinke all things but losse for the excellent knowledge sake of Christ Jesus my Lord for whome I haue counted all thinges losse and doe iudge them to be dongue that J might winne Christ 4 If we doe any good woorkes they are not ours but are belonging to god onely Phil. 2.13 Jt is god which worketh in you both the will and the deede euen of his good pleasure 1. Corinth 4.7 What hast thou which thou hast not receiued We are euill trees if then we doe any good that must needes come from God onely Mat 20.15 Is it
or Decalogue is to bee vnderstoode according to the interpretation of the Scripture that is according to the exposition and declaration of the Prophets Christ his Apostles and not according to the sense and iudgement of man only or Philosophy We must ioine together the explication scattered euery where thoroughout the Scriptures and not stick onely vpon those short commandementes Neither doth Morall Philosophie suffice for interpretation thereof because it conteineth but a little part of the Lawe and this is one difference betweene Philosophie and the doctrine of the gospel which is deliuered in the church 2 The Decalog requireth in al the commaundementes obedience both external internal perfect not in parts onlie but also in degrees that is that we obey God not onely in al the duties prescribed but in the degrees also of those duties Cursed be he that abideth not in al. 3 The first commandement must be included and vnderstoode in al the rest that is the obedience of the first commandement must be the motiue and final cause of our obedience towardes the rest of the commaundementes otherwise it is not the worship of God but hypocrisie whatsoeuer we doe For we must doe al thinges which are deliuered and prescribed in the other commaundementes euen for the loue we beare to God and for the desire we haue to woorship him For except wee so doe them we doe them not according to the sentence and prescript of the Law neither doe we please God therein Wherefore the first commaundement of the Decalogue must sinne before and giue light as it were vnto all the other commaundementes both of the second and the first table bee included in them This rule is deliuered by the Apostle 1. Corinth 10.31 Whether therefore yee eate or drink or whatsoeuer yee doe doe al to the glorie of God By these two former rules many things are made more cleare and manifest namely That no man in this life perfourmeth entire and perfect obedience vnto the Lawe that the vertues of the vnregenerate are sins in the sight of God because they are neither ioined with inward obedience nor come from the obedience of the first commaundement neither are referred vnto it seeing they do not know the true God and therefore they are but a shadow of obedience and are hypocrisie which God most seuerely condemneth Isai 29.13 Because this people come neere vnto me with their mouth and honour me with their lips but haue remoued their heart far from me J wil again doe a marueilous work in this people Roman 14. Whatsoeuer is not of faith is sinne Moreouer by the these rules it is manifest that true obedience cannot be begunne but by faith through the knowledge of the Mediatour and the gift of the holie Ghost Acts. 15. Purifieng their harts by faith Galat 2. In that that I nowe liue in the flesh I liue by faith in the Sonne of God For God is not truely knowen or loued without faith in Christ Joh. 5. He that honoureth not the Sonne honoureth not the Father which hath sent him Againe by these rules it is declared that our obedience in this life seeing it is but begunne onelie cannot please God but through for the satisfaction of Christ imputed vnto vs. Eph. 1. He hath freelie made vs accepted in his beloued Lastly by them it is manifest that in true conuersion obedience is begunne according to al the commaundementes For who truly loueth god he submitteth himselfe without exception to al his commandements 1. Joh. 3.9 He that is born of God sinneth not 4 That wee maie iudge aright of the meaning of euerie commaundement or Law we must aboue al thinges consider the drift or end thereof For the end of the Law sheweth the meaning thereof and by the end we shall iudge aright and easilie of the meanes This rule also is of force in humane Lawes But we are to vnderstand it of the next and neerest end of the Law For not those thinges which are necessarie to the attaining of such endes as are remoued and a far off but those which are necessary to the attaining of the neerest and subordinate ends are to be comprised in the sentence and prescript of one Law which except it be obserued the sentence and substance of al or many Laws wil be brought al into one The furthest end and therefore the end of the whole Law is the worshippe of god It requireth therefore the whole obedience of the Law The end of the second table is the preseruation of the society of mankinde this requireth al the duties of the second table The end of the fift commaundement is the preseruation of ciuill order it compriseth therefore the duties of superiors towards inferiors and of inferiors towards superiours because without these ciuil order cannot be preserued 5 The same vertue is often in a diuerse respect commaunded in diuerse commandementes that is the same vertue is required for the performing of obedience vnto many commandementes This wee are to know least we in vaine trouble and vex our selues in distinguishing and placing the vertues As fortitude is a vertue both of the sixt and fift commaundement because it is required in a Magistrate who is to take vpon him the defence of others 6 The Lawe-giuer dooth in an affirmative commaundement comprehend the negatiue and contrariwise in a negatiue hee comprehendeth the affirmatiue that is in the commanding of vertues the forbidding of the contrary vices is conteined and so contrariwise 7 We must take heede that we restraine not the commandementes too much and take them too streitlie For they are so to be taken and vnderstoode as that in the generall all the specials be conteined and in the chiefe special the next allied specials and in the effect the causes and in one of the correlatiues the other also So when chastity is commaunded temperancy is also commaunded without which this effect is not When subiection which is the one relatiue is commaunded Magistracie also which is his correlatiue is commanded 8 The obedience or commaundementes of the second table yeeld vnto the obedience or commandements of the first table Obiection But the second commandement is like vnto the first Ans Jt is like 1. as concerning the kind of Moral worship 2. As concerning the kinde of punishment to wit euerlasting punishment whereunto they are subiect who breake the second as well as they who break the first 1. Ioh. 3. Lastly they are like as concerning their coherence and connexion because neither can bee kept without other For God is not loued except our neighbour be loued neither is our neighbour trulie loued except God be loued 1. Joh. 4. Hence also aunswere may be made to this obiection The second table must yeelde vnto the first Therefore ceremonies which are duties of the first table must be preferred before the duties of loue and charitie towardes our neighbour For the second table yeeldeth vnto the first in moral duties not in ceremonial
enchanters request 4 Superstition which is to attribute such effectes to certaine things or obseruations of gestures or woordes as depend not ether on natural or moral reason or on the word of God and either doe not at all follow and fall out or are wrought by the Diuels and other causes than those wherby they were thought to haue bin done Vnder this vice of superstition are comprehended South-saieng Leuit. 19.26 Isay 44.25 47 13. obseruations of dreames diuinations signes and predictions or foretellings of Wyzardes all which are by expresse wordes condemned in the Scriptures 5 Al trust and confidence which is reposed in creatures For this is manifestly repugnant to the true knowledge of one god to faith hope For trust and confidence is an honour due vnto god alone which who so translateth vnto creatures dooth in very deede imagine moe gods Wherefore god in his word doth vtterly condemne those Psal 46.2 Ier 17 5. Mat. 6.24 Eph. 5 5. who repose trust and confidence in things created as in men And also hee condemneth those which put their trust in their owne workes and in riches which al couetous men do and so vnder the name of this vice is couetousnes also comprehended 6 Jdolatrie which is most of all repugnaunt vnto the true knowledge of god and to faith Now there are two kinds of Jdolatrie 1. When another is woorshipped than that one true God This kinde of Idolatrie doth properly belong vnto the first commandement 2. When albeit the true God is worshipped yet neuerthelesse he is worshipped after another manner than God himselfe hath in the second commaundement and also commonlie in his word prescribed either by internal worship or by external worship or external rites and ceremonies This other kind of Idolatrie is forbidden in the second commaundement 7 The contempt of God which is to know those thinges of God which are true but not to bee moued thereby to loue him Vnto faith are repugnaunt of one side which offendeth in the defect of faith 1. Vnbeliefe which assenteth to such doctrine as is heard known concerning God 2. Doutfulnes which neither assenteth stedfastly to the doctrine of God neither dooth altogether gainsay it but beeing floting and wauering hath a weake inclination nowe to one part and now to another 3. Distrust which applieth not vnto it selfe the knowledge which it hath of God and his promises and doth through feare of Gods forsaking vs surcease the dooing of that it should doe 4. A dissembling or hypocritical faith 5. Temporarie faith or a reuolting from faith which is to yeeld an assent to the doctrine of the Church and to reioice in the knowledge thereof and to embrace it for a season but without any applying or full persuasion of the promise of Gods grace and without regeneration and therefore to be ouercome through temptations or other causes and so to cast away againe that assent and profession of godlines Mat. 13.20 He that receiued seed in the stonie ground is he which heareth the woorde and incontinentlie with ioy receiueth it Yet hath he no roote in himselfe and dureth but a season for as soone as tribulation or persecution commeth because of the word by and by hee is offended Acts. 8. Simon also beleeued and was baptized Heb. 6.4 Jt is impossible that they which were once lightened and haue tasted of the heauenlie gift c. Nowe amongest those which are repugnaunt vnto faith of the other side which offendeth in the excesse are 1. Tempting of God which is through an vnbeliefe or distrust or contempt of God and a trust or loue of our owne wisedome iustice or power and glorie to depart from gods woord or order and so to make trial of gods truth or power and stubbornly and proudly to prouoke god vnto anger Deut. 6 Mat 4. Thou shalt not tempt the Lord thy god Exod. 17.2 Moses saide vnto them why contend yee with me Wherefore doe ye tempt the Lord 1. Cor. 10.22 Do we prouoke the Lord to anger 2. Carnal securitie which is to liue without thinking of god and his will or of our owne infirmitie and daungers and without acknowledging or bewailing of our sinnes and without the feare of god and yet to promise vnto our selues an indemnitie from the anger of god and from punishment without faith or repentance This is often and most grieuously accused in the scripture Mat. 24. Christ speaketh of that securitie and carelesnes which shal bee at his second comming Psalm 36. Wickednes saith vnto the wicked man euen in mine heart that there is no feare of god before his eies For hee flattereth himselfe in his owne eies Psal 94.7 They saie the Lord shall not see neither wil the god of Jacob regarde it But this carnal securitie differeth from spiritual securitie because the carnal persisteth in sinnes and feareth not the anger of god and punishment because either it knoweth not mans weakenes and sinne and gods wrath or contemneth it But the spiritual securitie is a faith and hope which being ioined with true repentance without sinne and in feare of gods chastisements doth not yet fear gods forsaking because it is assured of gods vnchāgeable fauour towardes it Whereof it is spoken Rom. 8.31 Jf god be on our side who can be against vs Vnto Humilitie is opposed in the extremitie of excesse Pride or arrogancie which is to ascribe his giftes not to god but to his owne worthines or abilitie and therefore to stand in admiration of himselfe and his gifts not truely to feare god neither to acknowledge and bewaile his defects and so further to be aspiring to higher place and calling standing not vpon god but vpon his owne giftes to attribute also to himselfe those thinges which hee hath not to attempt thinges aboue his power and not belonging vnto his calling to contemne and debase others in respect of himselfe to beleeue none but to couet to excel and be eminent aboue others to referre his gifts and counsels principallie to his owne glorie to be angrie with god and men to fret and sume against god when his desires and counsels are hindered and also to accuse God of errour and vniustice if Gods counsels agree not with the iudgements and affections of men Vnto humility is opposed in the extremity of defect A faigned modestie or humility which is a double pride and it is to hunt after the praise and commendation of humility by denying of those thinges outwardly which yet a man dooth in his minde attribute vnto himselfe either truely or falsly and by refusing of those thinges which he most of all desireth and couertly laboreth to compasse Vnto patience in the extremity of defect impatience is contrary which is through the not knowing and distrust of Gods wisedome prouidence iustice and goodnes not to bee willing to obey God in suffering such aduersitie as he willeth vs to suffer and through griefe to fret against God or to do somewhat against
his commandement neither to desire or expect from god any help deliuerance neither by the knowledge and trust or perswasion of gods will to moderate the griefe but to yeeld vnto it and being broken therewith to be driuen and solicited vnto despaire Vnto Patience in the excesse Temeritie or rashenesse is opposed which is through foolishnesse not knowing or not considering the dangers or his owne calling or the will of God or else through a confidence in himself to aduenture dangers without any neede or necessity He that loueth danger shall perish therein Vnto hope is opposed 1 Despaire which is to esteeme his sinnes to be greater than the merite of the Sonne of God and to refuse the mercy of God offered in his Sonne the Mediatour and therefore not to looke for those blessings which are promised vnto the godly but to bee tormented with an horrible sense and feeling of gods wrath and with a feare of being hereafter cast away into euerlasting pains and to stand in horrour of God and to hate him as beeing cruell a tyrant 2. A doubting of the blessings to come which are expressed in the woorde as of euerlasting life and of finall perseuerance These two vices are contrary to hope in the defect But the doubting of the present blessings of God is contrary vnto faith 3 Vnto hope also as before vnto faith is Carnall security opposed Vnto the loue of God are repugnant 1 The casting awaie of gods loue or the contempt and hatred of God which is through the alienation of our nature from God and Gods iustice and by reason of an inclination thereof to sinne therefore to flee and shunne God accusing and punishng sin 2 Inordinate loue of himselfe and of other creatures which is to preferre his lustes or pleasures or life or glory or any other thing before God and his wil and glory and to be willing rather to neglect and offend him than to part from those thinges which wee loue 3 A fained loue of God whereby also wee may heere offend But heere we cannot offend in the excesse because we neuer loue God so much as we should Vnto the feare of God are repugnant 1 In the defect Prophanenes Carnal security Not to fear God 2 In the excesse Seruile feare which is to shun punishment without faith without a desire of chaunging amending his life with a despair shunning of God with a separation from him Heere is to be noted and obserued that oftentimes the same vices are opposed to sundry diuers vertues So vnto faith hope and the feare of God is opposed carnall securitie vnto hope patience to the loue fear of God is opposed despaire The same may be seen also in the vertues vices of other commandements in like maner also in this commandement vnto faith hope the loue of God humility patiēce is opposed the Tempting of god which was before numbred among the particular vices opposite vnto faith THE SECOND COMMANDEMENT THOV shalt make to thee no grauen Jmage nor the likenesse of anie thing that is in heauen aboue or in the earth beneath or in the water vnder the earth Thou shalt not bowe downe to them nor woorship them For I the Lord thy God am a mightie and ielous God visit the sins of the Fathers vpon the children vnto the third fourth generation of them that hate mee and shewe mercie vnto thousands in them that loue mee keepe my commaundements Two things are heere contained a Commaundement and an Exhortation to obedience The Exhortation which is annexed vnto the commaundement consisteth of fiue properties of God which ought to stir vs vp to obay GOD. 1 He calleth himselfe our God that is our maker and Sauior and the author of all good things Heereby then he aduertiseth vs what execrable vnthankefulnesse it is to reuolt from the true worshiping of him vnto Idolatrie 2 He calleth himselfe a mightie God that is who is mighty in power as well to punish the obstinate as to reward the obedient 3 He termeth himselfe a ielous God that is a most sharp defender of his owne honour woonderfully displeased with such as reuolt from him or violate and impaire his honour and worship Now seeing ielousie or indignation conceiued for any iniury or dishonesty ariseth from his loue which is hurt God dooth hereby withall signifie that hee doth ardently and entirely loue those who are his 4 Hee calleth himselfe a god which visiteth the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate him Whereby he exaggerateth or encreaseth the grieuousnesse of his anger and their punishments when he threatneth also and denounceth vnto the children and to the childrens children and to the childrens childrens children of his enimies euen to the fourth degree and discent to take vengeaunce on the sinnes of their auncestours in them if namely they also partake with the sinnes of their ancestours But to this cōmination or denouncement the saying of Ezechiel cap. 18. seemeth to be repugnaunt The soule that sinneth it shal die The Sonne shal not beare the iniquitie of the Father neither shall the Father bear the iniquitie of the Sonne But in the same place is added a reconcilement of these two places of Scripture Jf a wicked man beget a Sonne that seeth al his fathers sinnes which he hath done and feareth neither doth the like he shal not die in the iniquitie of his father but shal surelie liue Hee threatneth then that he wil punish the sins of the auncestours in their posterity that is such as persist in the sinnes of their auncestors whom it is meete and iust to be partakers also of their punishments If any man reply That by this means the posteritie rue onlie their owne sinnes and not the sinnes also of their auncestours this replie is false and of no consequence For there may be and are oftentimes moe impellent and motiue causes of one effect and the cause of one punishment are mo sinnes as wel of diuerse as of the same men If further it bee vrged that vengeance is not taken on the auncestours sinnes in the posteritie because the sense and feeling of those paines which the posteritie suffer reacheth not to the auncestours we aunswere first that the posteritie are a part of their ancestours of whom they came And therefore that is felt of them as it were in some part of them which their posterity suffer Secondly we say that the auncestours are tormented and vexed when they vnderstand or see their ofspring in this life and in the life to come to bee afflicted Thirdly wee saie that besides the feeling or fellowship of griefe the punishment of their posteritie doth belong vnto them by a relation in as much as god pronounceth that hee therefore dooth inflict this on the posteritie that thereby he maie testifie how greatly he is angrie and offended both with the◠sinnes and with the sinnes
necessities of al men 6 Christ saith Luk. 15.10 That the Angels of God reioice for one sinner that conuerteth Therefore the Angels beholde the hearts of men The same is likewise prooued of the Angels out of Daniel cap. 9. and 10. Therefore the Angels beeing in heauen beholde repentaunce in mens heartes which are on earth Aunswere A cause is ill gathered and concluded of an effect when that effect may come of other causes For it is not necessary that Angels should know those things by the beholding of mens harts which they may know either by effects or by signes tokens or by diuine testimony reuelation For it agreeth not to the Angels onely but vnto all the godly also on earth to reioice for the conuersion of one sinner neither yet do they behold the hearts of men 7 The soule of the rich glutton sawe from hell Abraham and Lazarus being in heauen implored Abrahams help and knew the state of his brethren in this life and Abrahams soule likewise did heare and see the soule of the rich man Therefore the soules of the Saintes in heauen see and heare the state and praiers of them that conuerse here on earth Ans First they do amisse to take that properly which Christ spake allegoricallie and by way of parable in translating his speech from corporall thinges vnto spiritual things not thereby to shewe that these are like vnto them but by applying his speech as might best fit our capacity to aduertise vs of the state of the godlie and wicked after this life For soules haue not either bosomes wherein to receiue one another or eies to lift vp or tonges to be dried with thirst or fingers to dip into water neither doe they vse any mutual parly or conference from hell and heauen Christes purpose therefore is by these figures of words to expresse the thoughts affections tormēts state of the wicked abiding in paines after this life Moreouer were it so that these things had been in such wise done as they are reported against which yet the very words themselues are yet could nought be hence prooued for the beholding of minds neither yet for the knowledge of all external things For neither Abraham nor the glutton is said to haue vnderstoode the secret thoughts and cogitations of each other but to haue knowledge of them by speech And Stephen also being on earth saw Christ being in heauen and Paul heard Christ speaking from heauen neither yet doe al the Saintes see or hear what is done in heauen neither did Stephen and Paul see or heare these things at al times 8 Christ according to his humanity maketh request vnto the Father for vs all and therefore according to his humanitie hee knoweth the desire necessities of them that cal vpon him in all places at al times Wherefore the saints also haue communicated vnto them from God the beholding of harts the hearing of praiers Ans The example is vnlike For the humane vnderstanding and mind of Christ vnderstandeth and knoweth and his bodilie eares and eies also heare and see al things whatsoeuer according to his humane nature he should or would behold either with his minde or with his outward senses by reason of his godhead which sheweth them vnto his humanitie vnited thereunto or also giueth vnto his senses a vertue and force of perceiuing of thinges which are fardest distant Neither yet is the force or wisedome of his humane nature infinite as is the power and wisedome of the God-head neither doth he know by any transfused vertue into him the thoughts of mindes and hearts For of the measure of knowledge conuenient for his manhood it is said Mar. 13.32 Of that day and houre knoweth no man no not the Angels which are in heauen neither the Sonne himselfe saue the Father Of the reueiling of the secrets of men vnto him by his diuinity it is said Mar. 2.8 When Jesus perceiued in his spirit that thus they thought with themselues c. But nowe that all things are reueiled vnto Angels and Saints which are reueiled vnto the humane vnderstanding of Christ by his God-head they will neuer be able to prooue out of the Scripture For Christs humane nature dooth excell and surpasse in wisedome all Angels and men both in respect of the personall vnion thereof because it is vnited to his God-head and also by reason of his Mediatourship which office his humanity beareth executeth together with his diuinity yet so that there is still kept in the administratiō thereof the difference of both natures Wherefore this example of Christ doth not proue that the Saints know al things either by beholding the things themselues or by diuine reuelation from God 9 Jn the diuine essence shine all the Jmages and formes of things But the Angels and Saints departed behold the essence of God Mat. 5 18. Therefore they behold in God al thinges which we doe suffer and thinke Aunswere First the Maior proposition which they put is doubtfull and vncertaine For it is manifest that God knoweth all thinges and doth in his wisedome comprehend the most perfect and perpetuall knowledge of all thinges but whether that vnderstanding of things doth so shine in God that it may bee also beheld of creatures this verilie they haue not as yet prooued out of Scripture Secondly neither is the Minor true namely That the blessed behold the essence of God whereof it is saide No man hath seene God at any time Iohn 1. Lastly albeit there is no doubt but the holy Angels and men in the heauenly life enioy a cleare knowledge an immediate manifestation of God whatsoeuer it is yet wee are not to imagine that they naturally know all things that are in God For then should their wisedome be infinite that is equal vnto Gods wisedome which is absurd and flat against the testimonies of Scripture whereas Angels also are said not to know the day of iudgement Likewise 1. Pet. 1. Jnto which the Angels desire to looke And Ephes 3.10 To the intent that now vnto principalities and powers in heauenly places might be knowen by the Church the manifold wisedome of God They profit therefore and encrease in the knowledge of wisedome and of the counsels of God by the very exequution and contemplation of Gods woorkes Nowe seeing that which they speake of is no naturall but a voluntarie glasse or rather a diuine manifestation or illightening that is the Angels and blessed men haue not this in their own nature to view and see in God his whole wisedome but God according to his good wil and pleasure doth manifest communicate vnto euery one such a part thereof as seemeth good vnto him as it is said No man knoweth the Father but the Sonne Mat. 11.27 and he to whom the Sonne wil reueile him we affirme therefore the inuocation of Saints so long to want a ground and foundation so to be superstitious and idolatrous vntill they shewe out of
Al stubburnes and disobedience and cruelty 3. Making shew semblance of obseruing our duty and hypocrisie 2 Vnto particular distributiue iustice are opposed 1. Error which taketh away an office from him vnto whom it is du and giueth it vnto another who should not administer it or vnto whom it doth not agree 2. Rashnes or accepting of persons partiality in distributing offices or in giuing honors or in bestowing rewards 3 Vnto sedulitie is opposed 1. Negligence or slothfulnesse which either doth not looke after matters or doth willingly let them passe and perfourmeth the parts of his duty either not willingly or not entirelie or not diligentlie 2. A shew of diligence which dooth his duty chiefly for his owne glory commoditie sake 3. Curiositie which intrudeth insinuateth himselfe into other mens duties 4. Arrogancie which giueth that vnto himselfe which he hath not or bosteth of that which he hath 4 Vnto grauitie are contrarie 1. Leuitie not obseruing seemlinesse or conueniencie or constancie or not hauing a desire of reteining his good name estimation 2. Swelling or ambition which is to lift vp him-selfe in respect of his owne calling or gifts and to contemne and neglect others to be aspiring to higher places to seeke the applause and approbation of man not for anie desire of Gods glory or of his neighbours safetie but onelie for an ambitious humour and desire of preeminence 5 Vnto Modestie are repugnaunt 1. Jmmodestie which reteineth not a seemlie conueniencie in words deeds behauiour and apparell 2. Arrogancie which in opinion speech challengeth more vnto him-selfe than his strength will beare or doth either admire his owne gifts or vaunt of them without need 3. Shewe of modestie which is in his admiration of himselfe yet to extenuate and debase himselfe to be backwards in receiuing of honors or offices which a man desireth to hunt after his owne praise or an opinion of modestie 6 Vnto loue are repugnant 1 Vnnaturalnesse which either hateth or doth not affection and loue those which are neere of bloud vnto him neither is carefull of others safetie 2 Jndulgentnesse or cockering which for the loue of any either winketh at their sinnes being pernicious either to themselues or others or dooth gratifie them in thinges forbidden 7 Vnto Thankefulnesse are repugnant 1 Vnthankefulnes which doth not acknowledge or doth not professe the author and greatnesse of the benefit receiued or doth not endeuour to perform mutuall duties 2 Vnlawful gratifieng or parasite-like flattering 8 Vnto Aequitie are repugnant 1 Jmmoderate and vnlawfull rigor in censuring of those that sinne through infirmitie without any enormous harming either of their own safetie or others 2 Slackenesse not punishing or reprehending according to his place enormous faults 3 Flatterie which for to currie fauour and for commodities sake praiseth that which is not to be praised or attributeth greater thinges vnto one than are beseeming for him THE SIXT COMMANDEMENT THOV shalt doe no murther The scope or end of this commandement is the preseruation of the life safetie of mens bodies of the welfare both of our selues others Here are forbidden al those thinges which tend to the destruction of our life or the life of others Now in this prohibition is named murther thereby to take away together with the effect the proper causes thereof and vnder the name of murther are all sinnes which accompanie it comprehended that by signifieng thus the heinousnes and grieuousnes thereof wee may bee the more effectuallie withdrawen ad deterred from committing thē And contrarily here are commanded all those things which tend to the safetie of our life and others The substance and summe of the commandement is that we neither harme by any externall work either our owne life or the life of any other or any mans safety and welfare of bodie either by force or by deceit neither wishe in affection or will an impairing thereof or signifie by any tokens any such affection or will but of the contrary endeuour to defend and preserue the same to the vtmost of our power Here is to bee proued 1. That internal things are also commaunded and forbidden by this commaundement 2. That the defence of our neighbour is commaunded 3. That the hurting either of our selues or others is forbidden 1 Internall thinges are commaunded and forbidden 1. Because when the effect is commaunded or forbidden the cause is also commaunded or forbidden 2. From the scope and end of the commaundement God will not haue vs to hurt any Therefore hee forbiddeth the meanes also whereby wee may hurt 3 Whosoeuer is angrie with his brother vnaduisedlie shal be culpable of iudgement 2 The defence of our neighbor is commanded Because negatiue commandements include affirmatiues Thou shalt doe no murther Therefore thou shalt help aid thy neighbour 3 The hurting as well of our selues as of others is forbidden because the causes why God commandeth vs to haue regard of anothers life are the same in vs. 1 The Jmage of God in man 2. The similitude and likenes of nature and our original from our first Parents We may not bee cruel against our owne flesh but as all haue issued from the same namely frō our first Parents are our flesh so are we our selues especiallie Therfore we lesse ought to hurt our selues than others 3. The greatnes of the price and raunsome wherewith Christ purchased all the members of the Church 4. The coniunction of Christs members And seeing these causes are found in our selues also it followeth that by this lawe euery one is forbidden to hurt or neglect his owne life or bodie Wherefore Thou shalt doe no murther signifieth 1 Thou shalt not desire to murther either thy selfe or others For what God will haue not to bee doone of vs that dooth hee not grant to be wished or desired 2 Neither shalt thou intimate or signifie anie desire of murthering either thy selfe or others For the desire and wishing whereof God forbiddeth he forbiddeth also any inckling or signification thereof to be giuen either in words or behauiour or countenance 3. Neither shalt thou put this desire in execution For the desire and signification whereof God forbiddeth hee verily much more forbiddeth the practise and execution thereof The contrary then is Thou shalt loue thy selfe and others 1. In heart and desire 2. Jn signification 3. In practise and execution Hence spring and arise all the vertues of this commandement and likewise the contrary vices vnto them The vertues of this sixt commaundement THOSE things that are here commaunded tend as it hath beene saide to the preseruation of the life or safetie of men And the safetie of men is preserued either by not hurting or by helping them Whereby are made two diuers kindes of vertues of this commaundement the former wherof conteineth the vertues which tend to the not hurting of mans safetie the other compriseth the vertues which tend to the helping and furthering of mens safety The vertues
selfesame particle betokeneth a certaintie or confirmation of our faith whereby we trust that we shal be heard Wherefore Amen signifieth 1. So be it and sure and certaine be that which wee desire and let God condiscend and aunswere vnto our request 2. So God being not vnmindful of his promise truly and certainly heare vs. FINIS ¶ A TABLE OF THE COMMON PLACES AND PRINCIPALL QVESTIONS HANDLED IN THIS SVMME OF CHRISTIAN RELIGION THE PREAMBLE A THREEFOLD order or three parts of the study of Diuinity 2 Of a Catechism or Catechising doctrine What a Catechisme is 2 In the Primitiue Church two sorts of Catechumeny 3 Catechising as the Doctrine of Baptisme of laying on of hands euer hath beene vsed in the Church and the reasons why still it ought 3. 4 Of the holy Scriptures Two opinions of religion but one alone true 5 What the holy Scripture teacheth or how Christian religion is diuided 6. 7 True religion ought to bee discerned from others and why 8 The difference of the true Doctrine of the Scriptures from others 10 The difference of true Doctrine from Philosophy 11 Certain notes whereby the tru church is distinguished from others 12 Whence it may appeare that this religion was once deliuered from god which is contained in the Scriptures 12 The authority of the Scriptures dooth not depend of the Church with reasons for proofe aunsweres to the contrarie obiections 13. 14. 15. 16. 17 Reasons for proofe of the certaintie truth of the holy Scriptures 20. 21 The difference betweene the prophecies of the heathen and them contained in the holy Scriptures 23 The spirit of Christ a sufficient witnesse of his Doctrine 27 No doctrin besides the holy Scripture is to be receiued into the church and the reasons why with answers to the contrary obiections 28. 29. 30 The obseruing of the Lords day left arbitrary to the Church 36 How controuersies doubtfull places are to be decided 46 Of the true comfort of the Godly The way to attaine to this comfort and the parts thereof 53 Why the knowledge of our misery deliuery and thankfulnesse is necessary to this comfort 55. 56. 57 THE FIRST PART OF THE MISERY OF MAN HOWE a man commeth to the knowledge of his misery 60 Of Sinne. Whether sin be or whence it appeareth to be in vs. 63 What sinne is 65 How many kinds of sin there are 67 Of Orginall sinne Whether there be Original sinne 6◠What Originall sinne is 68 Whether the souls of the children bee deriued from the souls of the Parents 71 What Actuall sinne is 78 Raigning sinne 78 Sinne not raigning or veniall 79 Sinne against the conscience not against the conscience 86 Sinne pardonable vnpardonable 87 Sin of itselfe sin by an accident 94 The workes of the regenerate vnregenerate differ seuen maner of waies 98 What are the causes of Sinne. 99 What are the effects of sinne 115 Of the creation of man What man was created of God 124 For what man was created 125 Of the image of God in man What the image of God in man is 128 How far foorth the image of God was lost how far it remaineth 130 How it is repaired in vs. 131 How the image of God is in Christ and how in vs. 132 Of the first sinne What that first sinne of Adam Eue was 134 What were the causes of the first sinne 135 What are the effects of the first sin 135 Why GOD permitted the first sin 136 Of free-will The causes of diuers controuersies risen about free-will 138 Of the word Liberty 140 What is the Liberty of will 141 What is like or common and what is different in the liberty of will which is in God in Angels and men 144 Whether there be any liberty in vs what it is 157 There are foure degrees of freewill 159 Of euils of punishment Of the euils of punishment 192. Howe many kinds of afflictions there be 194 What be the causes of them 198 What are the comforts that are to be opposed against them 200 THE SECOND PART OF MANS DELIVERY WHAT mans deliuery is 226 Whether any deliuery might bee wrought after the fall 227 Whether deliuerie bee necessarie and certaine 231 What manner of deliuerie this is 231 By what meanes mans deliuery may be wrought 233 Of the Mediatour What a Mediatour is 238 For what cause a Mediatour is necessarie 239 What is the office of a Mediator 241 What maner of Mediatour ours ought to be 243 Who is may be that Mediator 250 That there is but one Mediatour 252 Of the couenant What a couenaunt is 253 Howe a couenaunt may bee made betweene God and men 255 whether there be but one couenāt 255 In what the old and new couenaunt agree and in what they differ 256 Of the Gospel What the Gospel is 159 Whether the Gospel hath bin alwaies knowen 261 Howe the Gospell differeth from the Law 264 What are the proper effectes of the Gospel 267 Whence the trueth certainty of the Gospel may appeare 267 Of faith The necessitie of the true doctrine of faith 268 What faith is in general 270 What are the kinds of faith 272 How those kindes differ 275 How faith hope differ agree 278 What are the causes of faith 276 What are the effects of faith 280 Vnto whom faith is giuen 281 Conclusions comprising the summe of faith 285 Of the Creede or Symbole of the Apostles VVhat a Symbole is 287 What are the parts of the Apostolick Symbole 288 The first part of the Creede of God the Father Creatour The sense and meaning of the words I beleeue in God the father Almighty Creatour 291 Of God VVhether there be a God 294 VVho and what God is 301 An explication of the description of God deliuered by the church 305 VVhence it may appeare that there is but one God 336 VVhat these woordes Essence Person Trinity betoken and signifie 340 VVhat difference betweene Essence and Person 341 VVhether these names are to bee vsed in the church 345 How many persons there be of the Diuinity or Godhead 347 How the three persons of the godhead are distinguished 349 VVherefore this doctrine is to be held and maintained in the church 351 Of Creation VVhether the woorld were created of God 355 How God made the world 362 For what cause god created the world 367 Of Angels VVhat good Angels are 369 Of euil spirits or Angels 375 Of Gods prouidence Errors concerning Gods prouidence 379 Whether there bee any prouidence of God 380 VVhat the prouidence of God is 385 A confutation of certaine Sophismes or cauils which are wont to be obiected against the prouidence of God moouing and gouerning all and euery particular whether good or bad great or smal most iustly 405 VVhy the knowledge of this doctrine concerning Gods prouidence is necessarie 426 The second part of the Creed of God the redeemer VVhat is signified by the word Iesus 430
all euill For these are the effectes to come of that present and perpetuall wil of God towards vs which wee apprehend by faith Rom. 8.24 Wee are saued by hope but hope that is seen is not hope But if we hope for that we see not we doo with patience abide for it 1 Obiection Life euerlasting is a thing to come We beleeue life euerlasting Wee beleeue therefore that which is to come that is faith is also of things to come and so faith is hope it selfe Ans The Maior must bee distinguished Life euerlasting is to come tru as concerning the consummation or accomplishment therof But it is present vnto vs as cōcerning the wil and vnchaungeable purpose of God who hath decreed from euerlasting that which he hath begun in vs and will also in due time accomplish it Againe it is present vnto vs as concerning the beginning therof For euerlasting life is begun here in the elect by the holy ghost Wherefore faith apprehendeth it as it is present both in respect of the purpose of God in respect of the beginning thereof in vs. For he that beleeueth feeleth and knoweth that he is quickened and resolueth this to bee the will of God that that quickening and reuiuing which is here begunne shall bee absolued in another life Iohn 5.24 He that beleeueth in the sonne hath passed from death to life Iohn 17.3 This is life eternall that they know thee to be the only verie God and whome thou hast sent Iesus Christ Gal. 4.6 God hath sent forth the spirit of his sonne into your harts which crieth Abba father Rom. 8.24 We are saued by hope 1. Ioh. 3.2 Now are we the sonnes of God but it doth not yet appear what we shal be By faith thē we are certein that those blessings also which as yet we haue not are notwithstanding ours for Gods promise for the vnchangeable will in God to giue them vs but in certain hope wee looke for them as concerning their accomplishment Faith apprehendeth the promises of thinges to come hope relieth on the thinges promised The summe is There is one and the same act and operation of faith and of hope but they differ in consideration It is called faith as it doth apprehend things to come as if they were present in regard of the vnchangeablenes of Gods will It is called hope as it doth certainlie look for the bestowing of those things Therfore Heb. 11 1. it is shewed that faith is the ground substance of things which are hoped for that is it is that which maketh things which are hoped for to be extant and present in that manner as hath bin shewed Shorter thus Faith apprehendeth the promises concerning things to come as they are to come Hope the things themselues which are promised 2 Obiection Faith is the euidence of thinges which are not seene therefore not of thinges present Aunswere It is the euidence of thinges which are not seene to wit by the outward senses but they are seene by the eies of the mind euen as if they did lie open to the eies of the bodie Againe they are not seene in respect of their accomplishment or consummation 5 What are the causes of Faith THE first and principall efficient cause of faith is the holie ghost illightening the minde that it may vnderstand the word and moouing the will that it may assent vnto the woord once vnderstoode Yee are freelie saued by faith and that not of your selues it is the gift of God Ephes 2.8 Obiection The Diuel hath faith It is wrought therefore in him by the holie ghost Aunswere What faith is in the Diuel is wrought by the spirit of God but that by a generall woorking onely whereby hee worketh in all euen in Diuels and hypocrites what-soeuer knowledge or vnderstanding is in them 1. Cor. 12. c. not by a speciall and proper action or working wherby to regenerat or sanctifie them that they might truely acknowledge him to bee the author of this gift and magnifie him therefore after which maner hee woorketh faith in the elect alone The Diuels therefore and hypocrits haue faith from the spirit of God but the elect from the spirit of God sanctifieng them The instrumentall cause of faith in generall is the whole worde of God the Lawe and the Gospell written spoken readde heard The chiefe instrumental causes of ingendering iustifieng faith are the preaching of the word and the vse of the sacramentes meditated likewise many works miracles of God in the world But the chiefe and proper instrument of iustifieng faith is the preaching of the Gospell the vse of the sacraments For these doth the holy ghost vse as instruments yet not necessarie but arbitrarie at his own good pleasure both to stir vp faith in vs and to nourish strengthen increase the same Rom. 10.17 Faith commeth by hearing Rom. 1.16 The gospell is the power of God vnto saluation to euerie one that beleeueth 1. Cor. 4.15 I haue begottē you through the gospel Mar. 16.16 He that shall beleeue and be Baptized shall be saued Act. 22.16 Wash away thy sins 1. Cor. 10.16 The bread which we break is the communion of the bodie of Christ Wherefore ordinarilie iustifieng faith is neuer engendred in those who are of yeares to receiue it without the preaching of the gospell The cause of that faith which worketh miracles is not simply the woorde of God but there must necessarily come thereto an especiall and immediate reuelation from God The formal causes of faith a sure and ful confidence in Christ The obiect of faith Christ and his benefites promised The final causes of faith Gods glorie our saluation The formall cause of iustifieng faith is a certaine knowledge confidence in Christ The obiect of it is Whole Christ and his benefits promised in the word Likewise God fauorable to vs through Christ The subiect wherein it remaineth is the vnderstanding will of man The end or finall cause 1 The glorie of God to wit the celebration of his trueth iustice bountie mercie which hee hath shewed in the sending of his Sonne and in the giuing of faith in him 2 Our Saluation that we may receiue the blessings which are promised in the worde 6 What are the effects of faith The effectes of faith iustification and regeneration THe effects of iustifieng faith are 1 The iustifieng of vs before God 2 Peace of conscience or ioy resting on God Rom. 5.1 Beeing iustified by faith we haue peace with god 3 Our whole conuersion which followeth faith and beginneth at the same time with faith For by faith are our hats purified 4 The fruits of conuersion repentance euen good woorkes For whatsouer is not of faith is sinne Hither may be referred also the consequences of faith that is encrease of spirituall corporal giftes The first then and immediate effect of iustifieng-faith is Iustification from this afterwardes flow al other benefites
purchased by the blood of Christ which all we beleeue to be giuen vs by faith If therefore faith be the next cause of our Iustification in respect of vs it is also the cause of those thinges which necessarily followe Iustification Luk. 8.48 Thy faith hath saued thee In a worde The effects of faith are Iustification and Regeneration which is begunne here and is to bee perfected in the life to come Rom. 3.28 10.10 Acts. 13.39 7 Vnto whom faith is giuen IVstifieng faith is only proper to the elect Iustifieng faith giuen to all the Elect and to them onely and that to all of them For it is giuen to the elect alone and to all the elect euen to infants as concerning some inclnation Ioh. 6.44 No man cā come to me except the father which hath sent me drawe him Ioh. 20.16 Ye beleeue not for yee are not of my sheepe Mat. 13.11 It is giuen to you to knowe the secrets of heauen but vnto them it is not giuen Act. 13.48 And they beleeued as many as were ordained to euerlasting life Rom. 8.30 Whome hee predestinated them also hee called and whome hee called them also hee iustified Ephes 2.8 Faith is the gift of God Rom. 10.16 All haue not harkened to the gospell 2. Thes 3.2 For all men haue not faith Temporarie faith and the faith of miracles is giuen to those who are members of the visible Church only that is hypocrites But now neuerthelesse this faith of miracles ceaseth which florished in the Primatiue Church for that nowe the Doctrine is sufficiently confirmed Historicall faith all they haue who are by profession of the Church whether they be of the godly or reprobates yea and they also who are not members of the Church but enimies as Diuels Tyrants Historicall is a part of Iustifieng faith because there can bee no assent or perswasion of a thing which is not first knowen Obiection Historicall faith is a good worke Historical faith which is good in it selfe made ill The Diuels haue Historicall faith Therefore they haue good woorkes Aunswere Historical faith is a good worke if it be ioyned with an application of those thinges whereto it assenteth that is with confidence Reply Historicall faith is a good woork though it bee not ioined with confidence because it is an effect of the spirite of God Therefore the Diuels haue good woorkes Aunswere Historical faith is a good woorke in it selfe but is made ill by an accident for that the reprobate doe not apply those thinges to themselues which they knowe and beleeue to bee true Wherefore the Diuels are saide to tremble for that they doe not think that God is towardes them also such as is described in his woorde good mercifull c. The summe is As the substaunce it selfe of the Diuels and other things which they retaine still of their first creation so also both the knowlege and faith which they haue concerning diuine matters are in themselues very good because they are the effects and gifts of god but they are made euil by an accident euen by reason of their abusing of them for that they referre them not to this end as to shewe themselues gratefull vnto God the author of these good things and to magnifie him for them A beleeuing inclination in infante though not an actual beleefe Obiection Against this that all the Elect are saide to haue faith some thus reason Many infantes are of the Elect and yet haue not faith Therefore al the Elect haue not faith Answere They haue not indeede actuall faith but they haue a power or inclination to beleeue which the holy Ghost as is fittest for their capacity and condition woorketh in them Wherefore that remaineth stil which before was confirmed That all the Elect haue faith And further this I adde that not only faith but the confession also of faith is necessary for al the Elect which are growen to years and vnderstanding 1. Because of the commandements of God Exod. 20. Thou shalt not take the name of the Lorde thy God in vaine Therfore thou shalt take it aright He that shal confes me c. Mat. 10.32 2. Because of the glory of god Let your light shine before the woorlde Mat. 5.16 3. Bicause faith is not idle for it is as a fruitful tree 4. That we may bring others to Christ And thou beeing conuerted confirme thy brethren Luc. 22.32 How to know that wee haue faith Now we know that we haue faith 1. By the testimony of the holy ghost and by a feeling of true faith in our selues or by the thing it selfe that is by a true and vnfained desire of receiuing the benefits offered by Christ For he that beleeueth knoweth that hee dooth beleeue 2. By the strife and conflict within vs of the faith of doubtfulnes 3. By the effects that is by an earnest purpose of obeying God according to all his commandements Against the certainty of faith The certaintie of faith whereof we spake in the definition of faith some dispute on this wise Obiect 1. They who may fal before the end of their life into sin dānation cannot be certain of their saluation euerlasting life This is proued because to be certaine and to be in possibility to fall are contrary one to the other It is false therefore which is taught in the definitiō of Iustifieng faith to wit that euerlasting life is giuen vs and so our faith to be certaine and assured of it Ans To be in possibility of falling or failing that is finally True faith may faint for a time but cannot fail finallie is contrary to the certainty of our saluatiō But they who are once inriched by god with true faith doe not fail finally Reply 1. All that are weak may faile finally We are al weak Therefore we maie fail finally Auns The Maior is to bee distinguished All that are weak may faile finally true if they stoode by their owne strength But we who are beleeuers stand preserued and vphelde by the grace and power of God Therefore can wee not finally fail For whom God hath once embraced with his fauour them he wil not nor suffereth to fal vtterly from his grace Reply 2. But god hath no where promised that he wil keep and preserue vs in his grace Answere Yes he hath promised and expressed it Ioh. 1.28 I giue vnto them eternal life and they shall neuer perish neither shall any pluck them out of mine hand My father which gaue them me is greater than all and none is able to take them out of my fathers hand I and my father are one Rom. 8.38 I am persuaded that neither death nor life nor Angels nor principalities nor powers nor thinges present nor thinges to come c. shall bee able to separate vs from the loue of God which is in Christ Iesus Reply 3. But it is saide 1. Corint 10.12 Let him that thinketh hee standeth take heede least hee