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
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
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
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
not lawfull for me to doe as I wil with mine own He must needs be very impudent who hauing receiued of gift an hundred florens of a rich mā thinketh that he deserueth a thousand mo by receiuing those hundred whereas rather he is by this gift receiued bound to the rich man not the rich mā to him 5 No creature which doth euen the most perfect woorkes can thereby merit ought at Gods handes or bind God vnto him to giue him any thing according to order of iustice The reason hereof doth the Apostle yeeld Who hath giuen him first We deserue no more our preseruation than we deserued our creation He did owe nothing vnto vs when hee created vs so neither now doth he owe vs our preseruation neither is he bound to giue vs any thing We can bestow no benefit vpon our Creatour nay although we should neuer sinne yet can we not sufficiently declare and shew forth our thankefulnesse 6 There is no proportion betweene our woorkes which are vtterly vnperfect and the excellency of those great blessings and benefites which the Father giueth vs freelie in his Son 7 1. Cor. 1.31 He that reioiceth let him reioice in the Lorde But if we merit by our work remission of our sins man should haue in himselfe whereof to reioice neither should the glorie be giuen to God Rom. 4.2 If Abraham were iustified by his woorkes hee hath wherein to reioice but not with God 8 Wee are iust before we doe good woorkes Rom. 9.11.12.13 For yer Esau and Iacob were borne when they had neither done good nor euil that the purpose of God might remain according to election not by works but by him that calleth it was said vnto her The elder shall serue the yonger As it is written I haue loued Jacob and haue hated Esau 9 They who will be iustified by woorkes haue no sure and steadefast conscience Rom. 4.16 The inheritance is by faith that it might come by grace and the promise might be sure to all the seede 10 If wee should obtain righteousnesse by our own worke the promises should be made voide For in Abraham shall all the nations bee blessed And Christ also should haue died in vaine 11 There should not be one and the same reason and cause of our saluation if this Doctrine of the merit of woorkes should be admitted Abraham and the Theefe on the Crosse should haue bin otherwise iustified than we are iustified But there is but one way leading vs to saluation I am the way the truth and the life 1. Tim. 2.5 There is one Medatour betweene God and Men. Eph. 4 5. There is one Lorde one Faith one Baptisme Heb. 13.8 Jesus Christ yesterday and to day the same is also for euer Acts. 4.12 There is giuen no other name vnder Heauen whereby wee must bee saued Therefore we shall not be saued by good workes or for our good woorkes 12 Christ shoulde not giue vs full and perfect saluation and so neither should hee bee a perfect Sauiour if some thing were as yet required of vs whereby we should bee made iust But Christ is our perfect Sauiour For as Paul witnesseth God with his glorious grace hath made vs accepted in his beloued By whom we haue redemption through his bloud euen the forgiuenes of sinnes according to his rich grace And Ephes 2.8 By grace are yee saued through faith and that not of your selues it is the gift of God 1 Obiection They which haue not good woorkes cannot be saued Therefore good woorkes are necessarie vnto saluation Ans That without which we cannot be saued is necessary vnto saluation that is as a part of saluation or as an accident of saluation not as a cause of saluation 2 Obiection God calleth those blessings which hee promiseth to them that doe good workes rewardes and meed Now meede presupposeth merit Therefore good workes doe merit Aunswere Amongest creatures sometimes it doth but neuer with god But they are called the rewardes or meede of our woorkes in respect of God forasmuch as hee recompenseth most fully those thinges which wee doe neither yet is that recompence due For there can come no commoditie vnto God by vs therefore God is not bound no not to make the least recompence For he that stādeth no waies in need of our works and vnto whom they can ad or bring nothing at al of him doubtles wee are not able to merite or deserue any thing But there commeth good rather vnto our selues by good workes For the good works which we doe are a conformity with God therefore are Gods gift by which gift and benefit we are bound vnto god but not god vnto vs. Wherfore it is no lesse absurde to say that we merite saluation at gods hāds by good works than if one should say Thou hast giuen me an hundred florns Therefore thou oughtest also to giue me a thousand florens Obiection 3. But whereby may we be assured that we haue good works Aunswere 1. By the peace of conscience 2. By our conuersion 3. By the fruites of conuersion OF THE LAW OF GOD OR OF THE DECALOG AND TEN COMMANDEMENTES THE chiefe Questions 1 What the Law is in general 2 What are the parts of the Law 3 What is the vse of the Law 4 Jn what the Lawe differeth from the gospell 5 How far the Law is abrogated 6 How the Decalog is diuided 7 What is the meaning of the Decalog and of euerie commandement thereof 1 What the Law is in general THE Lawe in generall is a sentence or decree commaunding things that are honest binding creatures endued with reason vnto obedience with a promise of rewarde and a commination or threatning of punishment It is a sentence commaunding thinges that are honest otherwise it is no Law It bindeth creatures endued with reason for the Lawe was not made for them who are not bound to obedience With a promise of reward The Law freely promiseth blessings vnto those who perfourme obedience because no obedience can be meritorious before God Obiection But the gospell also promiseth freelie good things blessings Therefore the Law differeth not from the gospell Answ The Law promiseth freely after one maner and the Gospel after another The law promiseth freely with a condition of our obedience But the gospel promiseth freely without the works of the Law with a condition of faith not with a condition of our obedience Wherefore the gospell dooth not promise blessings freely without al condition but without such a condition as wherewith the Lawe promiseth blessinges vnto vs. And with a commination or threatning of punishment Otherwise the Lawe were a vaine and empty sound and shoulde effect nothing Moreouer the Latine woorde Lex which signifieth the Law is deriued from Lego which signifieth to reade and publish or from Lego which signifieth to choose With the former deriuation agreeth the Hebrue woorde with the latter the greeke woord For in Greeke the Lawe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
reedes are carried and blowen awaie with euery puffe blast euery breath winde of Iesuiticall mouthes I haue in charitable regard commiseration of their cases most miserable taken into my handes this learned Abridgement comprising in no great roome the very full bodie course of all Diuinity Christianity opened the hidden treasures thereof vnto them in their mother-speech that nowe no longer after they are once brought to the light knowledge of their whole duty what to God what to their Soueraigne what to euerie man their natiue Country they must performe they suffer themselues to be slocked away by wily merchants from Christ their Master neither stand in a mammering as men rent in sunder a part here a part there a part with Belial a part with Christ a part with Spaine a part with England a part with the Pope a part with Queen Elizabeth but all may in an vnanimity of coÌ„sent striue one way folowe one Christ liue loially in their own Country vnder their owne blessed Liege Lady with all prosperity Whose person then in a woorke of so great moment and so good importance might I haue preferred before or matched in equall ballance with your Honor to whose fauour patronage I should commend it of whose zeale wisedome industry most constantlie shewed in this cause of God her Maiesty the Church publike weale of this kingdome thousands of those who are nowe liuing in those Prouinces ouer which you are placed cannot but yeelde their testimonie to that the fruit benefit whereof they liue ioy in and which deserueth not onelie a present remembrance but a perpetuall registring recommendation to all succeeding ages In which most worthy and noble endeuours as it hath pleased God to make and appoint you a chiefe and principall instrument for the continuance of his Gospel and for the eternising of his name glorie here amongest vs So beseech I him that it will please him so to make and appoint you still with an enlarged bountie liberalitie so to encrease the riches of his graces gifts in you that you may with strength go forward continue and neuer giue ouer in this holie honourable race of your life in the glorious quarell of Christ his spouse vntill when in the end without end you may reigne with him in glorie Your Honors most humble at commaund HENRY PARRIE TO THE CHRISTIAN READERS HENRY PARRIE WISHETH GRACE AND PEACE THROVGH IESV CHRIST OVR LORD WHereas but a smal and short remnaunt of daies is alotted vnto euerie of vs to trie the hazard and aduenture of this world in Christes holy Merchandize yet forty yeares and the yongest may the oldest must depart I beeing subiect to this common case and most certaine vncertainty of our life neither knowing if perhaps at this present my staffe standeth next the doore haue beene and am desirous and earnest in this behalfe so to bestow all my possible endeuours and labours in this my Lord and Masters trafique as that neither I may returne vnto him with a Talent in a napkin and withall may leaue behind mee some poore token and testimony of my loue and duty towards him and his blessed Spouse with future posterity Which my desire and earnest deliberation strugling and striuing so long within me vntil it had gotten the conquest of such shamefast and fearful motions wherewith men are well acquainted who are at al acquainted with their owne infirmities I was thereby at length drawen to this bold and hardy resolution as to commit something to the presse and so to the eies of them whose great and sharp censures I haue euer with trembling thought of heretofore and euen now would flie them with al willingnes Wherefore also in respect hereof of the greennes of my age so hath the flame and heat of my desire been slaked and cooled with the water as it were of fear wherewith I shake in mine owne conceit as I haue not presumed to draw anie shaft out of mine owne quiuer or to present the world with an vntimely fruite of so yong a tree but rather haue made choise of a shaft out of the Lordes armory framed by the hand and skill of the Lords work-man fit to make the man blessed who hath his quiuer full of them If yet in this I haue been presumptuous if bolde if vndiscreete if foolish my brethren for your sakes haue I bin so for your sakes haue I bin presumpteous bold vndiscreete foolish euen for you and for your children The greater is my hope and trust that these whatsoeuer my paines and labours shall find fauor and grace in your sights and receiue good entertainment at your hands bicause for you they haue bin vndertaken and the gains and commodity that shal arise therof if by the blessed wil of God any shal arise shal redound vnto you and yours for euer It is a case lamentable deseruing the bowels of al Christian pitty and compassion and able to cause the teares of sorrow to gush out and streame downe the face of a man who is not frosen too hard in security and in an vncharitable carelesnes when he shall but lift vp his eies and see the wast and desolation of so many distressed soules who in so many places of this our land country haue bin are daily either pined away and consumed to the bone for lack of Gods susteinance the bread of life the word of God the only preseruatiue of the soule or through the deceitful poison of that old Sorceres and Witches Children infected and baned vnrecouerably Alas poore soules fain would they haue somewhat to keep life within them and therefore as famished and starued creatures which haue beene for a space pounded vp and pin-folded in a ground of barrennes debarred of al succor reliefe when euer they may light of any thing that may go down the throat be it as bitter as gall and as deadly as poison they swallowe bitternes as suger and lick vp death as sweet honny And yet I rue to speak it such is the hard-hartednes and brutish vnnaturalnes of manie merciles men if yet men who haue so flinted their foreheads seared and sealed vp their minds and consciences in al impietie as that they haue entred as it were into a league bond with themselues to forget Christ neuer to knowe the man more neuer to speake in the name of Iesus neuer to feed the flock of Iesus whose soules are euen as great and dear to him as the price they cost him For had not these men swornlike * Of Valennus the Caâ—dinals religion who graceles man abiur his ecclesiasticall vocâ—tion to beâ— lifted vp tâ— temporall Dukedomâ— Sabellic Eâ—nead 10. liâ— sons of the earth to possesse the earth for euer and to leaue heauen and the heirs of heauen euen the chosen of God to God himself to look to it were vncredible naie vnpossible
conuicted by the force of the trueth to haue stubbornely sought after error and blindnes The difference of this true doctrine from others 1 This doctrine was deliuered from God other Sectes are sprung from men and haue beene inuented by Diuels 2 True Religion hath firme testimonies diuine such as quiet consciences The Law by nature known yet darckened and conuince al other Sects of error 3 In the doctrine of the Prophets and Apostles is deliuered the whole Lawe of God rightly vnderstood and vncorrupt and both the Tables of the Law are perfectly kept As for other Sects they cast away the principal parts of Gods Law that is to say the doctrine concerning the true knowledge and worshippe of God which is contained in the former Table of the Decalog as also they do reiect the inward and spirituall obedience of the second Table That little good and true which they haue is a part of the commandement concerning the discipline conteined in the second Table or concerning the outwarde and ciuile duties towardes men The Gospel by nature not knowen 4 The whole Gospel of Christ that rightly vnderstood is in the true church alone taught and in this true doctrine alone is it contained Other sects either are clean ignorant of it as the Ethnickes Philosophers Iewes Turkes who also are as very enemies of the Church or they doe patch some litle part of it out of the doctrine of the Apostles vnto their owne errors of which part yet they neither know nor perceiue the vse as the Arrians Papists Anabaptists and al other Heretikes of whom some concerning the person others concerning the office of our mediator maintaine errors Al these though they arrogate vnto themselues the title of the Church and professe the name of Christ yet since that they depart from that onely foundation of the Church which is Christ that is since they do not acknowledge Christ either to be true God or true man neither do seek for righteousnes and saluation wholy in him they are not the members of the true Church not so much as in outward profession as it is said 1. Iohn 4. Euery spirit which confesseth not that Iesus Christ is come in the flesh is not of God and this is the spirit of Antichrist The difference of this true Doctrine from Philosophie It is true that wee studie Philosophie and not the Doctrine of other sectes but yet there is a very great differēce between these twoo Doctrines 1. Philosophie is whollie naturall but the principall part of this doctrine that is the Gospel is reuealed from aboue euen from God 2. Only this doctrine declareth the Gospel Philosophie is quite ignorant of it 3. The Doctrine of the Church sheweth the originals of our miseries Philosophie doth not so 4 This doctrine whereas it doth assure vs of eternal life it doth minister comfort vnto our consciences and sheweth vs the way how to wade out of dangers Philosophie teacheth vs not so much as this 5. Of this we are taught the whole Law Philosophie letteth passe the chiefest partes Indeede Philosophie conteineth two partes profitable for mans life as Logick Mathematikes others which God would not deliuer in this doctrine But as concerning this doctrine Philosophie hath but a little part of the Law that obscurely and that taken out but of a few preceptes of the Law It hath certain common comforts those that are not common it hath not as being proper vnto the Church Commō comfortes are these 1 The prouidence of God or the necessitie of obaying him 2. A good conscience 3. The woorthines of vertue 4. The final causes or the endes which vertue proposeth 5. The examples of others 6. Hope of reward 7. A comparing of euentes because a lesse euil is compared vnto a greater Those comforts which are not common but proper vnto the Church are 1. Remission of sinnes 2. The presence of God in miseries themselues 3. Our finall deliuerie Certaine notes or markes by which the Church is distinguished from others The marks which distinguish the Church or the professors of true doctrine from others are these 1. Puritie of doctrine 2. The right vse of the Sacramentes 3. Obedience towards God and his doctrine both in life and maners Many times truly great vices do grow in the Church but they are not maintained as falleth out in other Sectes For the true Church is the first her selfe that doth comprehend and condemne them before any other As long as this remaineth so long remaineth the Church OF THE THIRD QVESTION Whence it may appeare that this Religion alone was deliuered of God which is conteined in the Scripture GOD in the very creation of the woorld put this bridle in the mouth of all reasonable creatures that no man without extreme and manifest impudencie such as was the Diuels in paradise durst saie that anie thing if it were once apparantly knowen to haue beene spoken or commaunded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heauens hearken O earth For the Lord hath spoken Thus saith the Lord. The woorde of the Lord came to Esaias Ieremias c. Since therefore it appeareth that the bookes of the olde and new Testament are the wordes of God there is no place left of doubting whether that bee the true Religion and doctrine which is conteined in them But whether these bookes were written by diuine instinct and by what proofes and Testimonies we are certaine of so great a matter this is a question not to be let passe of vs. Wherefore this question is necassary For except this aboue all other things remain stedfast and immoueable that whatsoeuer we read in the bookes of the Prophets and Apostles doth as truely declare the wil of God vnto vs as if wee did heare God openly speaking to vs from heauen it cannot chuse but that the very foundation and whole certainty of Christian Religion must bee weakned Wherefore it is a consideration worthy those who are desirous of the Glory of God and do seeke for sure comfort to enquire whence it may appeare vnto vs that the holy Scripture is the word of God To this question now long since answere hath bin made by the Papists that forsooth it is not otherwise certain The first part The autority of the Scripture doth not depēd of the Church then because the Church doth confirme it by her Testimonie But we as we neither reiect nor contemne the Testimony of the true Church so we doubt not but their opinion is pestilent and detestable who often saie that the holie Scriptures haue not their authoritie else-where then from the woorde of the Church For first wicked is it and blasphemous to say 1. Reason The reproch of God that the autority of Gods woord dependeth of the testimonie of man And if it be so that the chiefest cause why
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
because ther is not a sufficient enumeratiō in the Maior For although the first sin was no punishment yet God would that action not as a sinne and contrary to his will and nature but as in punishing and receiuing againe mankind into fauour by his Sonne it was a waie and occasion of excercising and manifesting his iustice and mercy and an example of the weakenesse of all creatures yea of the most excellent if they bee not by the singular goodnesse of the Creator preserued as it is declared Rom. 11. God hath shut vp al in vnbeleefe that hee might haue mercie of all And in the same place it is shewed concerning the blindnesse of the Iewes That partlie this obstinacie was come to Israell vntill the fulnesse of the gentiles were come in and that the Iewes are enimies of the gospell for our sakes and that we haue obtained mercie through their vnbeleefe That is that god would this their obstinacy not as it was a sinne of the Iewes neither onely as a punishment of other sinnes but also as an occasion of translating the gospel vnto the gentiles And it is saide Rom. 3. That God in the preaching of the Lawe respecteth this That all the world be culpable before him Wherefore this also he respected would in permitting of sin which if it had not come betweene the Lawe had not made the world culpable before god God made Satan good and himselfe euil 1 Obiection Satan was made of god And therefore the malice also of Satan Answere God made indeed al the Angels yea those which became Apostataes and Diuels but yet he created al the Angels at the beginning good But Satan is saide not to haue stoode stedfast in the trueth Then before his fall he stoode in the trueth But afterwardes hee treacherouslie fel from his alleagiance and sinned against God and therefore the crime of euill sticketh in that run-away the Diuell For since that time after he fell there is no trueth in him no faith no integrity no feare of God no light no goodnesse He that committeth sinne is of the Diuell c. For he is the first sinner and the fountain of sinne 2 Obiection God made Adam Therefore he made sinne Sinne not made of God because it is no creature but the corruption of a creature Answere Sinne is the corruption of a nature created good of god but not any creature made of god in mā God made man good who by Satans perswasion corrupted willinglie that goodnesse which be receiued of god so that now sin is mans and not a creature of god created in man Neither is the nature of man the cause of sinne For god who created all thinges the verie nature of man created them all good wherefore the verie nature of man also was created good But sinne is an Accidentall quality Sinne a naturall propertie of man corrupted but not of man simplie as he was first created which befell vnto man in his fall and after his fall beeing euen from the beginning such as now it is but no substantiall property nor of the nature of man Now indeede whereas we are borne in sinne sinne is a naturall propertie of men according to the iudgement of Augustine Against the Maniches Cap. 9. But if we say any man to be naturally euill we say so because of the originall of the olde sinne in which all our mortality now is borne 3 Obiection God gaue not man a will power to work euil but to doe good But the will and power which was in Adam was from god Therefore sinne also is from god Answere God gaue not man a will and power to woork euill For he made a law to forbid euill Wherefore Adam himselfe did ill bestowe that will and power which he receiued of god in ill vsing them The prodigall sonne receiued mony of his father not that hee should lash it out wastfully but that hee might haue as much as sufficeth neede Wherefore when himselfe doth ill bestowe his mony and perisheth he perisheth through his owne default and not by his fathers though he receiued the mony of his father Therefore the fault is in the abuse Hee that giueth thee them leaueth the vse of them vnto thee If hee be iust hee giueth them thee for to vse and not to abuse When thou abusest them the fault is laid on thee who abusest them and not of him who gaue them So god gaue a will and power to Adam to do good not to woorke euill 4 Obiection God made man so as hee might fall It was necessary that man should haue free power either to stand or fall Rom. 9.20 Isai 45.9 neither did confirme establish in him the goodnesse of his nature Wherefore hee would haue him to fall or sin Answere The Scripture beateth back this frowardnesse of men wickedly curious Who art thou which pleadest against god W◠bee vnto him that striueth with his master Except god hath made man so as he might fal there had beene no praise of his woorke or vertue And what if it were necessarie that man should bee so made as hee might fall For so did the verie nature of God require God doth not graunt his glorie to anie creature Adam was a man no god And as god is good so is he also iust Hee doth good vnto men but hee will haue them to be obedient and thankefull vnto him He bestoweth infinite goodnesse vpon man therefore hee shoulde haue beene thankefull and obedient and subiect vnto him For hee declared by his Lawe what hee woulde and what hee woulde not Of the tree of the knowledge of good and euill saith hee thou shalt not eate When thou eatest thou shalt die As if hee shoulde saie Thou shalt regarde mee thou shalt cleaue vnto mee obaie mee serue mee neither shalt thou elsewhere seeke for rules of good and euill but of mee and so shalt thou shew thy selfe obedient vnto mee Replie God foreknew the fall of man which if he would hee might haue hindered But hee did not hinder it Therefore God was in faulte that Adam sinned Aunswere Vnto this obiection answere hath beene made before neither doth that necessity followe vpon the foreknowledge of God that Adam must needes haue sinned because God did foreknow that he would sin Some wise father did foreknowe by some signes and tokens that his sonne should hereafter at sometime be slain with a sword Neither doth this his foreknowledge deceiue him for hee was thrust through for fornication But hee is not therefore thought to be slaine because his father did foreknow that he should be slaine Lib. 2. De. vocat Gent. cap. 4. but because he was a fornicator So saith Ambrose speaking of the murder which Cain cōmitted Verily God did foreknow to what the fury of him being in a rage woulde come neither yet was the attempt of his will forced of necessitie to sinne because the knowledge of god could not be deceiued
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
magnifie the bountifulnes of God towards vs we must aske all thinges of him as beeing our creatour and soueraign Lord who hath the right and power of giuing al good things to whom and how far he will himselfe and vse those things which are granted to our vse with a good conscience to the glorie of god who gaue them And that this may be done we must not by our infidelity cast our selues out of that right which wee receiue in Christ if god of his own power autority either giueth vs lesse than wee would or take away from vs that which he hath giuen wee must submit our selues patiently to his iust purpose most profitable for our saluation And seeing the soule is the better part of man the happinesse of the bodie dependeth on the happinesse of the soul seing also we are created to immortall life we ought to haue greater care of those things which belong to the soule and eternal life than of those which belong vnto the bodie and this tēporall life And at length seeing the end and blessednes of man is the participation communicating of god his knowledge worship let vs euer tend vnto it referre thither al our life actions And seeing we see one part of mankinde to be vessels of wrath to shewe the iustice and seueritie of God against Sinne let vs bee thankefull to God for that of his meere and infinite goodnesse he would haue vs to bee vessels of mercie to declare through all eternitie the riches of his glorie Last of all that we maie learne consider and begin these thinges in this life let vs to our power tender and helpe forward the common society and saluation of others for which we are borne OF FREE-WILL WHEREAS God is a most free agent and man was created to the image of God The causes of diuers controuersies arisen about free-will yea and was furnished with libertie of will it seemeth to many not to agree that all the actions of mans will are gouerned by the vnchangeable prouidence of God that the nature of men is so corrupted by the fall of our first parents and Originall sinne that it is able to bring forth nothing but that which is euill and displeasing God without the renewing and especiall benefite of the holy Ghost For neither do they acknowledge that for liberty which is tied to any necessity neither seemeth it that wee shoulde graunt the whole libertie of the will to haue beene lost by sin because also after the fal there are left in men some prints and steps of Gods image and the blame and crime of sinne cannot be laid on men except the will be free To this is added the pride of mans wit which admitteth nothing more hardly than that the glorie and original of all good should be transferred from men to God alone Further also the notable vertues of men not regenerated and lastly the iudgement of our sense and reason which doth not marke without the light of Gods woorde the secret gouernement of Gods prouidence in humane actions Wherefore hereupon haue risen controuersies debates concerning free-wil while the olde diuines yeelding too much vnto the Philosophers swelling with a vain perswasion of wisedome and righteousnesse and the latter ascenting vnto the former haue either spoke more magnificently than they ought to haue done of the strength and power of mans will or haue endeuoured to arrogate that vnto men which is not found in them since the first fall But let vs remember that this doctrin of free wil is a view and contemplation not of mens ability and excellencie but of their weaknes and misery which is therefore to bee ioined with the doctrine of the creation and fall of man that wee knowing the more from what top of dignity and felicity into how deepe a gulfe of ignominie and misery we are cast by sinne may not more deepely plunge our selues by a vaine confidence of our owne strength vnto euils but may incline to a true humility and thankfulnesse towards God and bee of him reuiued quickned and healed For that the scope of this disputation may be knowen and the vse thereof perceiued The state of the maine question about free will we must vnderstand that the principal question in it is this Whether as man auerted himselfe from God and corrupted himself so of the other side he be able by his owne strength to returne to God and to receiue grace offered by God and to amend himselfe And further whether the will of man be the first and principal cause why others are conuerted others persist in their sins and as wel of the conuerted as not conuerted others are more others lesse good or euil and in a woord doe either good or euill some after one maner some after another To this question the aduersaries Pelagians and the like make answere That so much grace is both giuen of God and left by nature to al men that they are able to returne vnto God and obey him neither ought we to seeke any other cause before or aboue mans wil for which others receiue or retaine others refuse or cast awaie diuine succour and aide in auoiding sinne and do after this or that manner order and institute their counsailes aad actions Contrariwise we haue learned out of the sacred scripture That albeit by nature so much of God and his wil is knowen to all as maie suffice for taking away all excuse from them of sin and although it be manifest that many woorks morally good may be done euen of the vnregenerate and the wil doth in them freely make choise either of good or euil yet no work pleasing to God can be vndertaken or perfourmed by any man without regeneration and the especial grace of the holy spirit neither can more or lesse good be in any mans counsailes or actions than God of his free and purposed goodnes to euery one doth cause in them neither any other way can the wil of any creature be inclined than whither it shal seeme good to the eternall and good counsel of God And yet all the actions of the created wil both good and bad are wrought freelie The chiefe questions here to be obserued are fiue 1 Of the word liberty or freedome 2 What is the liberty of the wil. 3 What is common and what diuerse in the liberty of will which is in God in Angels and man 4 Whether there be any liberty in vs and what 5 The degrees of free wil. 1 Of the word Liberty Libertie from bond misery THere is one kind of liberty from bond and misery And this signifieth a relation or respect that is the power or right or ordering either of person or thing made either by ones wil or by nature to deale at his owne arbiterment or motion according to honest Lawes or order agreeable to his nature and to enioy commodities conuenient for him without inhibition or
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
a voluntary assent folowing chooseth that which God wil sheweth to be chosen 3 It appertaineth as well to the vnderstanding as vnto the will that God as he vnchangeably knoweth all things 3 God determined all things which he will from euerlasting and wil them vnchangeablie we determine what we wiâ—l in time many times change from that which we fiâ—st determine so also hath determined from euerlasting and will vnchangeablie al thinges which are done as they are good permitteth them as they are sins Now as the creatures notions and iudgements of thinges so also their willes are chaungeable so that they will that which before they would not and will not that which before they woulde For seeing that al the counsels of God are most good most iust and most wise he neuer disliketh correcteth or changeth them as often-times men doe when as they doe perceiue themselues to haue determined anie thing vnaduisedly before Neither doth God depend on their second causes either motions actions or mutations or doth aduise according to them as doth the creature but himselfe beeing the first cause al the actions of al creatures depend on him For he doth not as men take aduise concerning the end by viewe of meanes or things antecedent leading thereunto but according vnto his decree concerning the end consequent he doth decree ordaine the means antecedents that is God woorketh not thereafter as hee seeth the second causes to woorke but he causeth or permitteth the second causes so to worke as he himselfe hath decreed and purposed to woorke Hither appertaine those sayings Num. 23. God is not as man that he shoulde lie Mal. 3. I am the Lord and change not The vnchangeablenes of Gods purpose taketh not away the libertie of his will Obiection Hee that can not change his counsaile and purpose hath not free-will But God cannot change his counsail and purpose which he hath once appointed Therefore his will is not free First we deny the Maior For not he which doth not change his purpose which hee hath once appointed hath not liberty of wil but he which could not purpose any other thing beeing let by some external cause But the liberty of god consisteth not in the change of his wil or purpose but in this that God will all thinges whatsoeuer hee will altogether with his will and of himselfe and could haue hadde otherwise decreed or not decreed all thinges which hee decreed from euerlasting of the creation preseruation and gouernment of things according to these sayings Matthew 19. Luk. 18. With men this is impossible but with God al thinges are possible These and the like sayings shew that God hath so appointed from euerlasting with himselfe the creation of things and the gathering sauing of his church not as if he could not haue not don this or not haue appointed it otherwise but because so it seemed good to him neither must men seeke anie superior cause thaÌ„ his wil of al his diuine works which he exerciseth in his creatures neither is there any other necessitie to be found in them than which dependeth of the most free appointment of god himselfe For as to resolue of such a purpose as is to be changed so also to change it either to better or to worse is rather seruitude or bondage than freedoome and libertie For it proceedeth of ignorance or impotencie For they change their counsels and purposes who either or in taking them or are not able to perfourme the counsaile which they haue taken But to resolue of such a purpose as might alike either haue beene decreed or not decreed and which after it is decreed is neither changed nor to be changed at any time this is perfect and diuine libertie Nowe God whatsoeuer he hath decreed could either not haue decreed it at al or haue decreed it otherwise And that he changeth not that which he hath once decreed the perfectnes of his nature euen his infinit wisedome and goodnesse is cause thereof For most wisely and rightlie doth he decree all thinges constantlie persisteth in that which is good right Wherfore the immutability in god doth aswell not diminish his libertie as his immortalitie other things which are proper vnto his diuinitie Secondly if any man vrge that it is a point of liberty not onlie to resolue of anie aduise what he will but after he hath resolued to bee able either to followe it or to change it we vnderstand by those things which haue beene alreadie spoken that this doth agree to the creatures which may or in their purposes and therefore stand in need of changes alterations but not to god who can neuer er and therefore requireth no change of his purpose Lastly if they reply That not to be able to alter a purpose once vndertaken is a defect of abilitie or power therefore against the libertie of God we answere that the antecedent of this reply is true if the change of it be impossible by reason of some impediment comming from some external cause or by reason of defect of nature or ability but the antecedent is most false if the impossibilitie of change proceed from a perfection of that nature which is not changed from a wisedome and rightnesse of that purpose which is vnchangeable and from a perseuerance and constancy of the will in that which is good and right after which sort it is apparant to be in God Gods directing of out wil taketh not away the lâ—bertie thereof But against that where it was said that the wils of all creatures are so guided by God that neither they are able to will what hee from euerlasting hath not decreed neither not to will what hee hath decreed for them to will more question is vsed to bee made 1 That which is ruled by the vnchangeable will of God doth not woorcke freelie The will of Angels and men is ruled by the vnchangeable will of God Therefore either it hath no libertie or the choise which it maketh is not tied to the will of God Answere wee make to the maior by a distinction It is not a free agent which is so ruled by God as it hath no deliberation and election of his owne But that which GOD so ruleth as hee sheweth the obiect vnto the vnderstanding and by it effectuallie mooueth and affecteth the will to choose it that dooth notwithstanding freelie woorke albeit it bee inclined at the becke and will of GOD whither hee will haue it For to woorcke freely in the creatures is not to woorcke without anie ones gouernment but with deliberation and with a proper and selfe-motion of the will although this motion be elsewhence raised ruled Wherefore it is not the immutabilitie and operation of the diuine will and prouidence which is against this libertie but a priuation and constrainte of iudgement which is an impulsion or a motion proceeding not from an inwarde cause or facultie but
are not perfect and sufficient And therefore God cannot bee rightly worshipped according to these remaines or reliques of spirituall light except there come thereunto the knowledge of God and his diuine will out of the word of God which is deliuered vnto the Church Further Men not brought vp in the Church doe patch manie false thinges with these true imprinted notions of nature and doe heape sinnes vpon errors Thirdly Such is the frovvardnes of the vvill and affections euen against the iudgement of rightlie informed and ruled reason that they obeie not so much as those naturall notions much lesse those vvhich are to be adioined out of the vvoord of god Whence also are those complaints euen of the heathen I see the better and I like them but I follow the worse that accusation of the Apostle Rom. 1.18 The wrath of god is reueiled from heauen against all vngodlines and vnrighteousnes of men which withhold the truth in vnrighteousnes wherefore those notions without the grace of the holy ghost doe not ingender true godlines in them 2 Obiection God commendeth vs for good vvorkes The praise and commendation which is giuen of God to our good workes doth not proue that they proceed from our selues but rather are his giftes Therefore good vvorkes are in our povver and vvill Answere This is a fallacie concluding of that which is no cause as if it were a cause God commendeth our good workes not because they are or can bee performed of vs without our renewing by the holy ghost but because they are agreeable vnto his lawe and good and pleasing vnto him yea because they are his owne giftes and effectes in vs and wee his instrumentes vnto whom hee communicateth himselfe and his blessinges according as it is saide Romans 8. Whom he predestinate them also he called Replie Who doth not in such sort vvorke vvell as that it is in his ovvne povver to doe either vvell or ill hee deserueth neither commendation nor revvard but those good things vvhich men doe are not in their povver and arbiterment therefore they deserue not either commendation or revvardes for their vertues Aunswere If the question bee of desert wee graunt the whole Argument For it is true that no creature can deserue or merite ought at gods hand neither ought the praise or commendation or glorie bee giuen to vs as if the good which wee doe were of our selues it beeing god who worketh whatsoeuer is good in all But if they saie that neither rewarde nor commendation is iustly giuen more is in the conclusion than was in the premisses For God to testifie that righteousnesse pleaseth him and to shewe forth more and more his bountie and goodnesse doth adorne it with free rewardes How God is said to wish our conuersion and good workes and yet they not thereby proued to be in our power 3 Obiection What God doth wishe and will to bee done of vs that wee are able to performe by our selues but God doth wishe and will our conuersion and our good workes Deutronom 32.29 Luke 19.42 Therefore wee are able to performe them by our selues And so consequently wee neede not the operation and working of the holy Ghost Answere This reason is a fallacie deceiuing by the ambiguitie of the word Wish For in the Maior proposition it is taken as it vseth properly to signifie in the Minor not so God is saide to wish by a figure of speache called Anthropopathie making God to be affected after the order of men and therefore the kinde of affirmation is diuers in the Maior and in the Minor But God is said to wish in two respectes First In respect of his commaunding and inuiting Secondly In respect of his loue towardes his creatures and in respect of the torment of them that perish but not in respect of the execution of his iustice Replie 1. He that inuiteth others is delighted with their wel doing it foloweth thereof that their wel dooing is in their owne power not in his who inuiteth them But God inuiteth vs and is delighted with our well dooing Therefore it is in our selues to doe vvell Aunswere Wee denie the Minor because it is not inough that God inuiteth vs but our will also to doe well must bee adioyned which wee cannot haue but from god onely God therefore doth wish our conuersion and doth inuite all vnto it that is hee requireth obedience towardes his lawe of all hee liketh it in all and for the loue which hee beareth vnto his creature hee wisheth nothing more than that all performe it and all bee saued but yet a will to performe it they onely haue whom god doth regenerate by his spirite Deutronom 29.2 Yee haue seene all that the Lord did before your eies yet the Lorde hath not giuen you an heart to perceiue and eies to see and eares to heare vnto this daie Reply 2. Hee that commandeth thinges vnpossible to bee done is vniust GOD commaundeth such obedience as is vnpossible to be doone Therefore hee is vniust Aunswere The Maior is to be distinguished He is vniust that commaundeth thinges vnpossible except himselfe first gaue an abilitie to perfourme those thinges which hee commaunded and Secondly except hee vvho is commaunded to perfourme them hath lost that ability through his ovvne fault Lastly except there bee some other endes and vses of the commaundementes besides his obedience vvho is commaunded But God had made man such a one as was able to perfourme that obedience which hee requireth of him Wherefore man by his owne fault and folly leesing and of his owne accord casting away this ability God neuertheles hath not therefore lost his right to require obedience of him beeing dewe and by him owed vnto GOD his creator But rather hee doth in right require it of all First in respect of his glorie because hee is iust and therefore doth of right require no lesse nowe than before Adams fall our conformity and correspondence with the whole Lawe Secondly that wee may subiect and submit our selues vnto God and implore and craue his grace when wee see him of right to require that of vs which thorough our owne fault we are not able to perfourme Reply 3. But not vve but Adam receiued and lost this abilitie of perfourming obedience vnto GOD. Therefore the Lavv is not vnpossible vnto vs thorough our ovvne fault Aunswere Adam as hee receiued this ability for himselfe and his posterity so he lost it from both Wherefore God doth in right depriue both Adam and his posterity of his giftes and gtaces Euen as a noble man by his disobedience leeseth a Lorde-shippe in fee graunted him of the Prince not onelie from himselfe God commaunding thinges vnpossible doth yet commaund them for good causes and to good ends but also from his posterity neither doeth the Prince any iniurie to his Children if hee restore not vnto them the Lorde-shippe lost by their Fathers fault and disobedience And if hee doe restore it hee doeth it
that we cannot haue it without his singular mercy grace wherefore destruction commeth of those that perish as concerning the merit of punishment but this taketh not away the superiour cause that is Gods reprobation For the last cause taketh not away the first cause The same is aunswered to that of Isa Sinnes separate the chosen from God for a time the reprobate for euer but yet the diuine purpose and counsel of God going before by which God decreed to adioine those vnto him or to cast them from him whom it seemed good to him so to deale with Rom. 9.18 He hath mercie on whom he wil and whom he will he hardeneth 7 Obiection Hee that hath not libertie to doe good The woorde of god not without good cause declared to the vnregenerate and eschevve euil is in vaine pressed vvith precepts and doctrine but the vnregenerate haue not libertie to doe good vvoorkes and omit euill therefore obedience is in vaine commanded them Answere The Maior is to be denied for when god doth suffer his wil to bee denounced to the wicked either hee doth together lighten them and moue them within by his spirite to obay his voice or pricketh them with the prickes of conscience either to obserue externall order and discipline or not so much to persecute the knowen trueth or he doth discouer their hypocrisie madnes in oppugning it or hee maketh manifest their weakenesse and ignoraunce and at length maketh them inexcusable in this life and in the last iudgement Reply 1 Whose conuersion and obedience dependeth of the grace of god hee hath no neede of exhortations and precepts But in them also vvho are conuerted their conuersion dependeth of grace Therefore precepts are vaine and needelesse Wee make answere to the Maior by a distinction If conuersion depend of grace so that the spirite doth not adioine doctrine as an instrument whereby to teach their mindes and mooue their heartes let this verily bee graunted although as it hath beene before saide there remaine as yet other vses of Doctrine But when it hath pleased God by this instrument both to lighten and mooue or incline mens mindes to faith and obedience the Maior is false For it is written Romanes 1. The ghospell is the povver of God vnto saluation to euerie one that beleeueth 2 Reply It is not mercie but crueltie to propound precepts and Doctrine to those vvho are denied the grace of obeieng and vvho are by it more hardened and more grieuouslie condemned God therefore doeth not this vvho is exceeding mercifull Wee deny againe the Maior 1 Because Gods exceeding mercy doth not take awaie his iustice 2 Because he so will haue them to bee made inexcusable by the preaching of his heauenlie Doctrine as that in the meane season he reioyceth not at their destruction and punishment But for the manifestation of his iustice whereof that greater regard shoulde bee had than of all the creatures euen Gods iustice it selfe requireth hee will that which otherwise hee abhorreth in his mercy and goodnes towardes all creatures as Ezechiel saith 21. I wil not the death of him that dieth 4 Readines of minde to receiue grace is not before conuersion but after 8 Obiection He that prepareth himselfe to receiue grace by which he maie doe good works he now doth woorkes pleasing to God But men prepare themselues to receiue grace Therefore also before regeneration they doe works pleasing to god We deny the Maior which yet these places seeme to proue 1. Sam. 7. Prepare your hart vnto the Lord. Act. 10. The praiers and almes of Cornelius before he was taught and baptized of Peter come vp into remembrance before god But in these and the like places to prepare or to haue in readines or to confirme the hart is not to doe works before the conuersion by which god maie bee inuited to bestowe the grace of regeneration vpon men but it signifieth that a readie and firme will of obeying god and persisting in true godlinesse is shewed of those which are already regenerated and conuerted For the people of Israell had repented when Samuell said this vnto them For there goeth before in the same place al the house of Israel lamented and followed the Lord Likewise Cornelius before he was taught of Peter that Iesus was the Messias is said to haue beene then godly and seruing god and so calling and inuocating on him that his praiers pleased God and were heard Albeit good woorks are said to be ours yet it followeth not that we are authors of them but the instruments whereby the author worketh them 9 Obiection The workes which are not in our power to performe are not our workes neither are truly and properly said to be done by vs But good woorks are said to bee ours and to be done by vs Therefore it is in our wil to do them or not to do them We deny the Maior For they are not therefore said to be ours or to be done by vs bicause they are of our selues but because God worketh them in vs as in the subiect and by vs as instruments and that so as our wil doth them of her owne proper motion although not except it be renewed raised and guided by the holy ghost For beeing regenerated and moued by him we are not idle but he working in vs we our selues also woorke wel and that freely without constraint For by regeneration the wil is not taken away but corrected as which before would onely that which is euil will now that which is good Eph. 2.10 We are his workmanshippe created in Christ Iesus vnto good works which god hath ordained that we should walk in them 10 Obiection God helpeth vs in working and yet beginneth our working in vs. He that is holpen by another in conuersion and in beginning good workes doth somewhat of them himselfe before he is holpen For he that hath help beginneth the action God helpeth vs wherefore it is of our selues to begin good works The Minor is proued Marc. 9. I beleeue Lord but help my vnbeliefe Rom. 8. The spirit helpeth our infirmity Aunswere Nothing cā folow in conclusiō of mere particular propositions For the Maior here is not vniuersall seeing not onely he may help who beginneth a work but he also in whom it is begun and accomplished by another Now so doth god help vs that himselfe doth first breede and engender in vs true knowledge of him and an inclination to obey him and the beginninges of good motions doth encrease also and perfect the same begun by him But he is therefore said to help vs because he doth so work in vs that we are not idle but work while he worketh and yet we are able no more to persist or to bring it to an end without him than to begin it And therefore we being inclined moued and gouerned by him wil also our selues of our owne accord and are able to work wel and do work wel that is because
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
iudgement as perfectlie aunswerable vnto his Lawe Aunswere These and the like sayinges doe not challenge to the Godly in this life perfect fulfilling of the Law but the vprightnes of a good conscience without which faith can not consist or stand as neither can a good conscience without faith As it is saide 1. Timot. 1.18 Fight a good fight hauing Faith and a good conscience And Roman 5.1 Then beeing iustified by Faith wee haue peace towarde GOD thorough our Lorde Iesus Christ. For a good conscience is a certaine knowledge that wee haue faith and a purpose to obey GOD according to all his commaundements and that wee and our obedience though maimed and scarce begunne please GOD not for that it satisfieth his Lawe but because those sinnes and defectes which remayne in vs are for-giuen vs for the satisfaction of Christ which is imputed vnto vs. For as newe obedience is begunne by Faith so by Faith also it pleaseth GOD. Wherefore the Godly slacke not to bring foorth their life into the light neither shake and shiuer they at the tribunal of Christ but comfort themselues with the conscience or inward knowledge thereof Obiection 2. Pet. 1.10 Giue diligence to make your calling and election sure for if yee doe these thinges yee shal neuer fall 1. Iohn 3. Whosoeuer is borne of GOD sinneth not Aunswere These sentences in times past the Pelegians also and Catharistes and nowe the Anabaptistes abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sinne signifieth in those places of Peter and Iohn to haue Raigning-sinne and to yeelde vnto it and perseuere in it and in this sort the regenerate sin not But that there remain nâ—twithstanding remnants of sins and defectes in them is expresly shewed 1. Ioh. 1.8 If wee say we haue no sin the truth is not in vs. Obiection Mat. 6 Luk. 11. The similitude which is vsed by Christ calling the ey the light of the bodie doth not inforce the lightsomnes of the minde The light of the bodie is the eie if then thine eie be single thy whole bodie shal be light hereof they gather that the mindes of the regenerate are so purged in this life that the whole heap and multitude of their workes is light and pure that is perfectly aunswerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor consequent but onely the sequele thereof is affirmed and that the Antecedent also beeing supposed the consequent is no otherwise put than is the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the mindes of men are lightsome and so all their actions to bee well directed and without sinne but rather hee accuseth the frowardnes of men who goe about to oppresse and put out euen that light which is left them by nature and doe withhold the truth as S. Paul speaketh in vnrighteousnesse and therefore are wholie that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can bee but so far supposed as the purity and light of mens minds is supposed For the light of nature beeing supposed actions morally good follow spirituall light supposed actions also spiritually good or good woorkes follow imperfect illightening supposed imperfect obedience perfect illightening supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will as much as the law of God requireth is not kindled in the regenerate but is differred vntill the life to come 1. Cor. 13. For we knowe in part and we prophesie in part but when that which is perfect is come then that which is in part shal be abolished Therefore neither in other parts perfect conformity with the Lawe can bee in this life yet neuerthesse euen nowe concerning imputation of perfect puritie it is true that the godly are pure and without sinne in the sight of God when hee beholdeth them in Christ which is then when the light of faith is kindled in their hartes So also that Ephes 5. is to be taken Christ gaue himselfe for the Church that hee might sanctifie it and clense it by the washing of water through the woorde that hee might make it vnto himselfe a glorious Church not hauing spotte or wrinckle or anie such thing but that it should bee holie and without blame For the Baptisme of water by reason of the woorde of promise adioined signifieth and sealeth to the faithfull a clensing by the blood of Christ which is most perfect and presenteth vs in this life vnblameable before God and a clensing by his spirit which is begun in this life and perfected in the life to come and therefore cannot pacifie and quiet our consciences There are also obiections against the second part of the former Doctrine concerning the third degree of libertie by which obiections they contend that it is in the power of the regenerate either to perseuere in righteousnesse or to depart from it They who haue liberty say they to choose good haue liberty to perseuere The regenerate haue libertie to choose good 2. Cor. 3. Where the spirit of the Lord is there is libertie Therefore they haue power to perseuere Aunswere If the conclusion of this reason bee rightly meant the whole reason may be graunted to wit that the regenerate haue so far forth libertie to perseuere as they are lightened and guided by the holie ghost For the libertie which they haue to choose good dependeth vpon his working and motion But if it be meant that the godly haue this libertie either alwaies or so that their perseueraunce dependeth of themselues there will bee more found in the conclusion than was in the premisses and that for two causes First Because they haue libertie alwaies to perseuere who are neuer destituted of the guiding of the holie spirite which shal bee in the life to come Secondly Because euen their libertie also to good who are neuer forsaken of the holie spirite yet dependeth not of themselues but of God But here they replie The regenerate deserue the departure of gods spirit from them through their manifold sinnes which yet the merit of Christ and his power preserueth in them He that is not forsaken of the holie Ghost except himselfe first withstand the motion of the holie ghost hath alwaies the aide and assistaunce of the holie Ghost readie that hee maie persist in that good which hee purposeth But the godlie are not forsaken of the holie Ghost vnlesse themselues first withstand him therefore they haue alwaies the assistance of the holie Ghost readie that they may perseuere But hee who hath this hath in his owne power to perseuere or to decline because the cause is in his owne will alone why hee doth either obeie or resist the spirite mouing him When wee denie the Minor of this reason they prooue it thus The iustice of
so the worke of god that the will of man is not only the obiect but the instrument also of gods working an agent by it own force giuen it of god in producing an effect in that the wil is not only passiue but both actiue passiue for as much as it is to this end moued of the spirite to worke that it self might do that which God wil worke by it which also so commeth to passe in all the good actions of the will euen as in ill actions also when it is incited either by the Diuel or other causes it self is not in the mean season idle Wherefore in Ezechiel it is added 36. I wil cause you to walke in my Statutes and yee shall keepe my Iudgements and doe them The fourth degree of libertie is in man perfectlie regenerated after his glorification The fourth degree of libertie is in man perfectlie regenerated after his glorification or after this life In this libertie the will shal be only free to choose good and not to choose euill this shal be the perfect libertie of our wil by which we shall not only not sin but shall abhorre nothing more than sin also shal not be able to sin anie more The reasons hereof are these Because in the mind shal shine the perfect knowledge of god his will in the wil heart a most perfect exceeding inclination to obeie god an exceeding loue of god a ioy resting in god an agreeablenes or conformitie with god Wherefore no place shal be for ignorance for errour or any doubting of God yea or for the least stubbornes against God Lastly That conformitie in the elect of all their inward powers and faculties with God and the effectuall guiding of the holie Ghost shal bee continued to all eternitie For the blessed Saints are neuer forsaken but continuallie ruled by the holie Ghost in all their actions in the celestiall life For which cause it cannot possiblie bee that any motions or actions of man there shoulde once swarue from rightnesse And therefore it is said Math. 22. They are as the Angels of god in heauen This last degree of libertie after mans glorification greater than the first before his fall because this excludeth all possibility of falling the other did not Neither by this meanes is the libertie of will taken away or diminished but is truely confirmed and perfected in the blessed Angels men for as much as both the vnderstanding is free from al error ignorance and doubtfulnes and lightened with the perfect knowledge of god and the heart and wil free from all stubbornes and without all soliciting or suggestiō to withstand god is carried with an exceeding loue of god and an alacrity to obey the knowen will of god And hence it appeareth also how much more excellent our state shal be than was Adams before his fall Adam truely before his fall was perfectly conformed to god but he could wil both good euil and therefore had some infirmity ioined with his excellent gifts euē a power to depart from god leese his gifts that is he was changeablie good But we shall not be able but to will good onely And as the wicked are onely carried to euill because they are wicked so shal we also only loue chuse good because we shal be good It shal be then impossible for vs to will any euill Because wee shal bee preserued by gods grace in that perfect liberty of wil that is we shal be vnchangeably good It is necessary that this doctrine Of the similitude and difference of free-will which is in god and his creatures The vse of this doctrine concerning the diuersities of libertie which is in God and in man and of the diuerse degrees of mans libertie and in diuers states and degrees of mans nature deliuered hitherto out of the scripture should be manifest knowen in the Church for many waighty causes 1. That this glorie may be giuen to god that he alone is the most free agent whose libertie and wisedome dependeth of no other and that all the creatures are subiect to his gouernement 2. That we may remember that they who wittinglie and willinglie sin or haue cast themselues into a necessitie of sinning are not at al excused and so not god but their own wils declining of their own accord from gods commandements to be the cause of their sins 3. That we may know god alone to be of himself vnchangeably good the fountain of goodnes but no creature to be able neither to haue nor to keep more goodnes than god of his free goodnes wil work keep in him therefore we must desire it of him ascribe it receiued to him 4. That we knowing god to be a most free gouernor of al things may confesse that he is able for his glory our safety to change those things which seeme most vnchangeable 5. That wee knowing from what excellencie of our nature wee haue fallen by our owne fault may the more deplore and bewaile our vnthankefulnes and magnifie Gods mercie who aduaunceth and lifteth vs vp euen to a greater excellencie 6. That knowing the miserie and naughtines of our nature and disposition if once god forsake vs we may be humbled in his sight and ardentlie desire to wade and come out of these euils 7. That hauing knowledge of that libertie into the which the sonne of god restoreth vs wee may the more desire his benefites and be thankefull vnto him for them 8. That knowing we are by the mercie of god alone seuered from them that perish that we rather than they might bee conuerted wee bee not lifted vp with an opinion of our owne goodnes or wisedome but ascribe the whole benefite of our iustification and saluation not to anie cause appearing in vs but to the mercie of god alone 9. That acknowledging the vveakenes and corruption vvhich remaineth euen in vs regenerated vve may seeke for iustification in Christ alone and may vvithstand those euils 10. That knovving our selues not to be able to stand against tentations vvithout the singular assistance of the holie spirite vve may ardently and dailie desire to bee preserued and guided by god 11. That vnderstanding that vve are not preserued against our vvils but with our wils we may wrastle with tentations indeuour to make our calling and election sure 12. That vnderstanding the counsaile of god concerning the conuerting of men by the doctrine of the gospel and ministerie of the Church vve may imbrace earnestlie and desirouslie the vse thereof OF EVILS OF PVNISHMENT IN this question also we are to speake of the effects of sinne that is of the other part of mans miserie euen of the euill of paine and punishment It is saide that God doth most grieuouslie most iustlie and most certainelie punish sinne Most grieuouslie for the greatnes of sin because the infinite good is offēded thereby Most iustlie because euery sin violateth
that the Maior is false in respect of him who for his wisedome knoweth means to mitigate punishmēts or to exercise mercy as that notwithstanding his iustice may remaine inuiolated and himselfe bee satisfied So god doth execute extreame and exquisite iustice in punishing our sinnes shewing neuerthelesse exceeding and maruelous equabilitie and lenity while hee punisheth them in his Sonne and not in vs. And therefore one degree of mercie denied doth not straight enforce the deniall of others God punisheth sinne in the reprobate with eternal punishments yet is he merciful while he is not delighted with the death of him that dieth but doth by differring and mitigating the punishment and by bestowing benefites inuite all men to repentance When a Iudge putteth a robber to death he executeth extreame iustice yet may he be mercifull withall if hee reioice not at the destruction of the man but had rather hee were saued if so the lawe permitted Temporal afflictions belong both to the wicked and the godly Temporall afflictions belong to both both vnto the godly and to the reprobate These are either punishments or the Crosse The punishment is either destruction or torment inflicted by order of iustice on the person giltie of sinne And this is proper vnto the reprobate because it is inflicted on them to this ende that Gods iustice may bee satisfied For the law bindeth all men either to obedience or to punishment In the wicked they are punishmentes in the godly the crosse Obiection But the euils which the wicked suffer in this life are lighter than that they shoulde satisfie Gods iustice Answere They are a part of their punishment though not their whole punishment Nowe as euerie part of the Aire is called Aire so euerie part of punishment is punishment The degrees therefore of the punishment and paines which the wicked suffer are to bee obserued The first degree is in this life For when the conscience of their misdeedes and wickednesse doth gnawe vexe and terrifie them then beginneth their hellish and infernall worme The second degree is in temporall death When they departing out of this life without comfort come into the place of torment and vexations Luke 16. The third degree is at the day of iudgement when againe to euerie of their bodies raised from the dead their soules shal bee reunited For then at length shall the paines of hell bee consummated and shall fall in troupes together on both bodie and soule The Crosse is the affliction of the godly The Crosse of the godly is of foure sortes For this is not properly a punishment because it is not inflicted that thereby Gods iustice shoulde bee satisfied for their sinnes Nowe the Crosse is of foure sortes which are drawen from the endes for which it is laid on the godly First the Chastisementes 1. Chastisements which GOD layeth on the godly for the remnaunts of sinne in them and oftentimes also for some peculiar sinnes committed by them that they may bee admonished of their vncleannesse and stirred to repentaunce and the studie of godlinesse and good workes least persisting in their sinnes they bee condemned For they are not according to iustice inflicted to bee any satisfaction or recompence for their sinnes but according to mercie for their amendment and saluation For by these chastisementes they are admonished of the anger of GOD against sinnes and of eternall punishment which GOD will inflict on them if they repent not Secondly 2. Tryals The proofes and tryals of their faith hope inuocation feare of GOD and patience that the elect may goe forwarde in these vertues and the same also bee made knowen to others Such was the affliction of Iob. Thirdly Martyrdomes 3. Martyrdomes which are testifications concerning their doctrine For when the godly are for the confession of true doctrine pressed with calamities or slaine these afflictions are no punishmentes of certaine transgressions but martyrdomes whereby they testifie and witnesse the doctrine of the gospell which they professe to bee true and doubt not to seale this with their bloud and whereby also they witnesse that they in exceeding tormentes and death feele and haue experience of that comfort which they did promise out of that doctrine in their teaching vnto others They witnesse also and testifie that there remaineth another life and an other iudgement after this life Fourthly lastly the Crosse is their Raunsome euen the obedience of Christ alone 4. Raunsome which is a satisfaction for our sinnes consisting of his whole humiliation from the very first point of his Conception in the wombe to his last agonie on the Crosse A briefe type or table of mans afflictions Afflictions are some Temporal In the wicked as punishmentes properly in speciall so called In the godly as the Crosse and that is 1 Chastisements 2 Trials 3 Martyrdome 4 Raunsome Eternal as the hellish torments of the damned 2 What are the causes of afflictions The impellent cause sinne SInne is the impellent cause because it is an euill merite and deserueth euill of punishmentes in the wicked and also of the Crosse in the godlie yet after a diuers maner and in diuers respects It is a cause of punishment in the wicked that sinne may bee recompensed with iust punishment In the godly the cause of the Crosse is not to satisfie Gods iustice but that sinne may be knowen and so relinquished and put off The impellent cause then of punishmentes in the wicked is their sin to be punished or recompensed The chiefe efficient Gods iustice The principall efficient cause is the iustice of god inflicting punishmēt for sin Instrumentall causes thereof are diuers Instrumental causes all creatures Angels and men both good and bad and all other creatures which are all armed against sinners and fight vnder GODS banner The finall cause is that the iustice of GOD may bee satisfied The causes of the crosse of the godly The causes of the crosse of the godlie are 1 The acknowledgeing and purging out of sin God doth not giue the bridle vnto the godly but by fatherly chastisementes restraineth recalleth and amendeth them 1. The acknowledging and relinquishing of sinne 1. Corin. 11.32 When wee are iudged wee are iudged of the Lord. Psalm 119.71 It is good for mee O Lord that thou hast humbled mee But hee giueth the raines to the wicked that they may gallop to destruction he endoweth them with the commodities of this life and suffereth them to enioy a short ioy thereby to shewe his loue towardes his creatures and to conuince them of vnthankfulnes and to take away al excuse from them 2. The hatred of the Diuell and the wicked 2. The hatred of the Diuel and wicked men Iohn 15.19 If ye were of the world the world would loue you The Diuel especially lieth in wait ambush against the church and assaulteth it both by tyrants and by heretiques to pul many from God 1. Pet. 5 8.
The diuel goeth about like a roaring Lyon 3. The triall in exercise of godlines 3. The trial or exercise of godlines that we may bee established and go forward in spiritual gifts and that both vnto our selues others our hope faith patiēce may be made known Eccle. 34.10 He that hath not been tempted what knoweth he So then it is apparant that glorying in prosperity is but vaine Rom. 5.4 Experience bringeth hope 4. 4. Particular defects in the godlie Particular defects and fallings in the Saints Diuers haue diuers defects and therefore Gods chastisements also are diuers God sheweth that hee is angry also with the sinnes of the godly and is desirous that they returne from them The scriptures are rise and ful of examples hereof As in Dauid when he numbred the people when he committed adultery and added murther vnto it God shewed his wrath in plaguing the people for the former and in taking away by death the child borne in adultery hee shewed his anger against his adultery Againe hee shewed how desirous hee was to haue him rise againe by sending his Prophet to make his sinne knowen vnto him and so to call him to repentance So many times dealt he with the Israelites also whose often falling as also Gods often recalling them is in the Scripture frequent 5. The confirmation or testimonie of their doctrine in their martyrdomes Ioh. 21.18 5. The confirmation and testimony of the truth by their martyrdome 6. Their glorious deliuerie Peter is foretold by what death he should glorifie God and confirme the doctrine of Christ which he preached 6. The glorious deliuery that is the manifestation of the immeasureable wisedome power mercy and iustice of God in the miraculous wonderful deliuerance of the church God bringeth his into extreme dangers findeth out sheweth a waie of deliuery where no creature could saue or deliuer them 1. Sam. 2.6 He bringeth down to hel and bringeth back againe 7. The making of a conformity between the members and Christ their head 7. A conformitie between them and Christ both in afflictions in glory 2. Tim. 2.12 If we suffer with him we shal also raign with him Rom. 8.29 Those which he knew before he also predestinate to bee made like to the image of his sonne Ioh. 11.16 and. 16.20 Mat. 10.24 The seruant is not greater than his Lord neither the Disciple aboue his master 8. The afflictions of the godly in this life are a testimony confirmation of the iudgement and life to come 8. A confirmation of the life to come Because the iustice and truth of God requireth that at length it goe wel with the good and il with the bad But this commeth not so to passe in this life Therefore there is remaining yet another life And hence we are to aunswere the argument which the worlde vseth against the prouidence of God The Church of God say they is not the Church because it is oppugned throughout the whole woorld and troden vnder foote of al men Answere This argument maie bee wel inuerted on this wise The company of those that embrace the doctrin of the Prophets and Apostles are in a good cause vniustly oppugned and afflicted by the wicked and reprobate Therefore they are the true Church and the people of God and are to be at length certainly fullie and gloriously deliuered the wicked being cast into eternal tormentes For God is iust and true Therefore he wil be one daie a reuenger of those iniuries whereby not onely the Godly in this life are hurt but the glory also of God himselfe is by the wicked obscured and darkened and troden vnder foote 3. What are the comforts and consolations which are to be opposed against afflictions OF comforts in afflictions some are proper vnto the Church some are common to it with Philosophie Comforts in afflictions Proper are the first and two last of those which shall be recited The rest are common and that but in outwarde shewe onely and in name Remission of sins and reconciliation vnto God but not beeing further entered into and discoursed of 1. Remission of sinnes and reconciliation vnto GOD. This is the ground and foundation of the rest Because without this wee cannot rightly apply the rest vnto vs neither reape any comfort from them But if this bee well setled the rest follow of their owne accorde For they who are not certaine of the remission of their sinnes alwaies doubt whether the promise of grace belong vnto them but he who is certaine of this knoweth that the anger of GOD punishments and eternall death are taken away and that those euils which are laide vpon him are no punishment but a fatherly chastisement Roman 5.1 Beeing iustified by faith we haue peace toward GOD. Againe If when we were enemies we were reconciled to GOD much more beeing reconciled wee shall bee saued Roman 8.3 If GOD be on our side who can be against vs The reason is because take awaie the cause and you take awaie the effect take awaie sinne and the punishment also of sinne is taken awaie 2. The necessitie of obeying GOD 2. The necessitie of obeying God and the loue which we ow him and the loue due vnto him The Godlie knowe that they must obey the fatherly wil of GOD in suffering euils both bicause he wil that they suffer them and also because he hath so deserued of them as that they ought for his sake to suffer far greater and lastly because they are his fatherly chastisemēts Iob. 2.10 Shall we receiue good at the hand of God and not receiue euill Psal 3.9.9 I held my peace because thou diddest it Iob. 1.21 Blessed be the name of the Lord. The Philosophers also say that it is patiētly to be suffred which can not be altered or auoided and that it is foolishnes to kicke against the prick But in the meane while they hold a fatal necessity and in suffering calamities submit not themselues to god neither acknowlege them to be a iust punishment neither suffer thē to that end as thereby to obey him And therefore they find either smal or no comfort at al hereof 3. The worthines of vertue 3. The worthines of vertue that is of obedience towards God which is tru vertu for which a man is not to cast away his courage in bearing the crosse Mat. 10 37. 16.25 He that hateth not his father and mother for my sake is not worthy of me He that seeketh to saue his soule shall leese it This dignity of vertue doe the Philosophers most of all vrge but coldly 4. A good conscience because they are destitute of true vertues 4. A good conscience The godly are assured of remission of sinnes in Christ and haue a purpose to obey God and therefore beare a good conscience vnto themselues in Christ The Philosophers comfort not theirs on this maner For the Philosophers beeing once afflicted thinketh why
doth not good fortune followe a good conscience And therefore hee murmureth against God and fretteth as did Cato and others 5. The finall causes in their chastisementes trials 5. The final causes of their afflictions and Martyrdomes Those causes are first Gods glorie The torment is lesse to the godly when they know that GOD is honoured by their sufferings and that thereby they shewe their thankefulnesse vnto him Psalm 119.75 Thou art iust O Lorde and thy iudgements are right Secondly Our saluation which is accomplished by afflictions Psalm 119.71 It is good for mee that I haue beene afflicted 1. Cor. 11.32 When wee are iudged we are chastened of the Lorde because wee shoulde not bee condemned with the woorlde Thirdly the saluation of others that is their conuersion and confirming For Actes 5. The Apostles reioyced euen because they sawe many by their ministerie to bee conuerted vnto GOD and faith to bee confirmed in others by the example of their afflictions and constancy in the truth and doctrine that they were counted woorthy to suffer rebuke for Christs name The Philosophers say It is a good end for which thou sufferest that thou maiest saue thy country and attaine vnto euerlasting renowme and glory But yet in the meane season wretched man hee thinketh what will these thinges profite me when my selfe perish But we are chastised that wee may not perish with the world 6. The comparing of ends euentes 6. The conference and comparing together of euentes It is better for a short time to be chastised of the Lord with certaine and assured hope of a glorious deliuery than to liue in plenty and aboundaunce of thinges and to be pulled from God and to run into euerlasting perdition The Philosophers conferring and comparing euils together finde but little good arising out of so manie euils 7. The hope of recompence Because the true good for the obtaining whereof they suffer euils they are wholy ignoraunt of 7. The hope of recompence Matth. 5.12 Your rewarde is great in heauen Wee knowe that there remaine other blessinges for vs after this life nothing to be compared with these momentary afflictions Euen in this life also the Godlie receiue grater blessinges than other man For they haue GOD pacified and pleased with them and other spirituall giftes and the beginning of eternall life Therefore also corporall blessinges are profitable for their saluation Marc. 10.29 There is no man that hath forsaken house or bretheren or children or landes for my sake and the Ghospels but hee shall receiue a hundred-fould nowe at this present and in the woorlde to come eternall life Psalm 37.16 A small thing to the iust man is better than great riches to the wicked Roman 5.3 Wee reioyce in tribulations A recompence in small euils doth in some sort comfort the Philosophers but in great euils not at all because they thinke that they hadde rather want that recompence than buie it so deare the reason whereof is because the recompence is but vncertaine small and transitorie 8. The example of the Sonne of GOD. For the seruaunt is not aboue his Maister Iohn 15.20 8. The Examples of Christ and his Saintes who haue suffered before vs. And God will haue vs to bee made like to the image of his Sonne Roman 8.29 And Philip. 2.5 Let the same minde bee in you that was euen in Christ Iesus 2. Cor. 8.9 IESVS CHRIST beeing rich for your sakes became poore Let vs accompany therefore Christ in ignominy and in glory For both the thankfulnesse which we owe requireth this and seeing Christ hath died not for his owne profite but for ours why shoulde wee refuse to suffer any thing for our owne profite and commodity Likewise the examples of other holy and godly men who haue suffered with the sauing both of themselues others haue not perished in afflictions but haue beene maruailouslie saued preserued Mat. 5. So did they persecute the Prophets which haue beene before you The examples therefore of holy Martyrs doe comfort and hearten vs while we thinke that we are not better than they but rather woorse And therefore ought wee much more patiently to beare our crosse Againe seeing they haue beene preserued by GOD amiddest their afflictions and haue escaped out of them wee haue confidence also that wee shall bee preserued and deliuered because the Loue of GOD towardes his is immutable and knoweth no chaunge 9. 9. The certaine presence and assistance of goâ—â— The presence and assistaunce of GOD in all cases and chances of our life Wee know that God hath a care of vs euen in our crosse that he will defend comfort strengthen and establish vs by his spirite that wee may not through griefe and paine forsake him 1. Cor. 10.13 God doth not suffer vs to be tempted aboue our power Psal 19.15 I am with him in his tribulation Iohn 14.16 I will send you another comforter Iohn 14.23 I my father will come vnto him Ioh. 14.18 I will not leaue you comfortles Esay 49.15 Can a woman forget her child and not haue compassion on the Son of her wombe Though shee should forget 10. The final and ful deliuerie yet will I not forget thee 10 The finall and full deliuerie For as of punishment so also of deliuerie there are three degrees The first is in this life where we haue the beginning of eternall life The second is in our bodily death when the soul is caried into Abrahams bosome The third is after the resurrection of our bodies when wee shall bee both in body and soule perfectly blessed that is fully deliuered from all both sinne and punishment Ioh. 10.28 No man shall plucke them out of mine hande Rom. 8.30 Whom he iustified them also he glorified Reu. 21.4 God shall wipe away all teares from their eies Wherefore as the first consolation is the foundation and beginning so this last is the finishing and accomplishment of all the rest THE SECOND PART OF MANS DELIVERIE 12 Seeing then by the iust iudgement of God we are subiect both to temporall and eternall punishments is there yet any meanes or way remaining whereby we may be deliuered from these punishments be reconciled to God GOD will haue his iustice a Exod. 20.5 23.7 satisfied wherefore it is necessary that b Rom. 8.3 wee satisfy either by our selues or by another 13 Are we able to satisfie by our selues Not a whit Naie rather we doe euerie day c Iob. 9.2.3 15.15 Mat. 6.12 increase our debt 14 Is there any creature able in heauen or in earth which is only a creature to satisfie for vs None For first God will not d Heb. 2.14 punish that sin in any other creature which man hath committed And further neither can that which is nothing but a creature sustaine the wrath of god against sinne and e Psal 130.3 Iob. 4.18 25.5 deliuer others from it 15 What manner of Mediatour
that is a Sauiour Because he saueth vs from al our Å¿ Mat. 1.21 Heb. 7.25 sinnes Neither ought any safety to bee sought for from any other nor t Act. 4.12 can elsewhere be found 30 Doe they then beleeue in the only Sauiour Iesus who seeke for happinesse and safety of the Saintes or of themselues or elsewhere No. For although in worde they boast themselues of him as their sauiour yet indeed they deny the onlie Sauiour a 1. Cor. 1.13 30. c. Ga. 5.4 Iesus For it must needes be that either Iesus is not a perfect Sauior or that they who embrace him as their Sauiour with a true faith possesse all thinges in him which b Heb. 12.2 Isa 9.6 Col. 1.19.20 2.10 Isa 43.11 25. Ioh. 1.16 are required vnto saluation 31 Why is he called Christ that is annointed Because hee was ordained of the Father and annointed of the holy Ghost the c Ps 45.8 Heb. 1.9 Deut. 18.15 Acts. 3.22 chiefe Prophet and d Ioh. 1.18 15 15. Mat. 11.27 Ps 110.4 Heb. 7.21 10.21 Doctour who hath e opened vnto vs the secret counsaill and all the will of his father concerning our Redemption And the high-Priest who with that one onely Sacrifice of his bodie hath f Rom 8.34 5.9.10 redeemed vs and doth continuallie g Ps 2.6 Luk. 1.33 make intercession to his father for vs. And a king who ruleth vs by his word and spirit and defendeth and h Mat. 28.18 Ioh. 10.28 maintaineth that saluation which hee hath purchased for vs. 32 But why art thou called a Christian Because through faith I am a member of Iesus i Acts. 11.26 1 Cor. 6.15 christ and k 1. Ioh. 2.27 Is 59.21 Ioe 2.28 partaker of his annointing that both I may l Mat. 10.33 confesse his name present my selfe vnto him a liuely m Rom. 12.1 Apo. 5.8.10.1 Pet. 2.9.2 Tim. 2.12 Rom. 6.12.13 Apo. 1.6 sacrifice of thankfulnes and also may in this life fight against sin and satan with a free good coÌ„science afterward n 1. Tim. 1.18.19 enioy an euerlasting kingdom with christ ouer al creatures 33 For what cause is Christ called the only begotten sonne of God when we also are the sonnes of God Because christ alone is the coeternal natural son of the eternall o Ioh. 1.14 Heb. 1.2 Ioh. 3.16 4.9 father we p Rom. 8.5 Eph. 1.6 Ioh. 1.12 1. Ioh. 1.3 are but sonnes adopted of the father by grace for his sake 34 Wherefore callest thou him our Lord Because he redeeming ransoming both our body and soul from sins not with gold nor siluer but with his precious blood deliuering vs froÌ„ al the power of the diuel hath set vs a 1. Pet. 1.18 10.1 Cor. 6.20 7.23 Ep. 1.7 1. Tim. 2.5.6 free to serue him 35 What beleeuest thou when thou saist He was conceiued by the holy ghost borne of the Virgine Mary That the sonne of God who b Ioh. 1.1 17.5 Rom. 1.4 Col. 1.15 c. Ps 2.7 Mat. 3.17 16.16 is and continueth true and euerlasting c Rom. 9.5 Is 7.14 9.6 1. Io. 5.20 Io. 20.28 God d Ioh. 1.14 Gal. 4.4 tooke the verie nature of man of the flesh and bloode of the Virgine Mary by the woorking of the holy Ghost f Ps 132.11 Act. 2.30 c. Rom. 1 3. that withal he might be the true seed of Dauid like vnto his brethren in al things sin excepted a Mat. 1.18.20 Luc. 1.35 36 What profit takest thou by Christs holy conception and natiuity That hee is our i Heb. 2.16.17 Mediatour and dooth couer with his innocency and perfect holines my sins g Phil 2 7. in which I was conceiued h Heb. 4.15 7.26 that they may not come in the sight of k Psal 32.1.1 Cor. 1.30 Ro. 8.3.4 Gal. 4.4.5 God 37 What beleeuest thou when thou saist He suffered That hee all the time of his life which hee lead in the earth but especially at the end therof l 1. Pet. 2.24 3.18 Is 53.12 susteined the wrath of God both in body and soule against the sin of al mankind that he might by his passion as the onely m 1. Ioh. 2.2 4.10 Rom. 3.25 propitiatory sacrifice deliuer our body and soule from euerlasting damnation and purchase vnto vs the fauour of God righteousnes and euerlasting life 38 For what cause should hee suffer vnder Pilate as being his iudge That he being innocent and n Luk. 23.14 Ioh. 19.4 condemned before a ciuil iudge might o Psal 69.4 Is 53.4.5 2. Cor. 5.21 Gal. 3.13 deliuer vs froÌ„ the seuere iudgement of God which remained for al men 39 But is there any thing more in it that hee was fastned to the crosse than if hee had suffered any other kind of death There is more For by this I am assured that he took vpoÌ„ himself the curse which did lie on me For the death of the crosse was p Deut. 21.23 Gal. 3.13 accursed of god 40 Why was it necessary for Christ to humble himselfe vnto death Because the iustice and truth of God could by no a Gen. 2.71 other meanes be satisfied for our sins but by the very death of the b Heb. 2.9.14.15 Phil. 2.8 Sonne of God 41 To what end was he buried also That thereby he might make manifest that he was c Acts. 13.29 Mat. 27.60 Luk 23.53 Io. 19.38 c. dead indeede 42 But since that Christ died for vs why must we also die Our death is not a satisfaction for our sinnes but the abolishing of sinne and our passage into d Ioh. 5.24 Phi. 1.23 Rom. 7.24 euerlasting life 43 What other commodity receiue wee by the sacrifice and death of Christ That by the vertu of his death our old man is crucified slaine and e Ro. 6.6.7 c. buried together with him that hencefoorth euill lustes and desires may not f Rom. 6.12 raigne in vs but wee may g Rom. 12.1 offer our selues vnto him a sacrifice of thankesgiuing 44 Why is there added He descended into hel That in my greatest paines and most grieuous tentations I may support my selfe with this comfort that my Lorde Iesus Christ hath h Isay 53.10 Matth. 27.46 deliuered me by the vnspeakable distresses torments and terrors of his soul into which he was pluÌ„ged both before and then especially when hee hanged on the crosse from the straits and tormentes of hel 45 What doth the resurrection of Christ profit vs First by his resurrection he vanquished death that hee might i 1. Cor. 15.16 54.55 Rom. â—4 25 1. Pe. 1.3 c. 21. make vs partakers of that righteousnes which hee had gotten vs by his death Again we are now also k Rom. 6.4 Col. â— 1. c. Ep. 2.5 stirred vp by his
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
the holie ghost proceeding from the Father and the Sonne Euen as it hath bin manifested from aboue certain worde thereof beeing deliuered by the Prophets Christ and the Apostles and by diuine testimonies tâ—at the eternall Father together with the Sonne and the holy ghost hath created heauen and earth and all creatures and worketh all good things in all that in mankind he hath chosen vnto himselfe and gathered a Church by and for the Sonne that by his Church this one and true Deitie may be according to the word deliuered from aboue acknowledged celebrated and adored in this life and in the life to come lastly that he is the iudge of the iust and vniust The description of God according to philosophie Philosophically he is described on this wise God is an eternall minde or intelligence sufficient in himselfe to all felicitie most good and the cause of good in nature So is hee defined by Plato in his book of Definitions likewise in his Timaeus And by Aristotle Lib. 12. Metaph. Cap. 7. and Lib. de Mundo c. The Theological description of god In what the former descriptions differ which the church deliuereth differeth from this Philosophical description because that is pefecter than this 1 In the number of parts whereof it addeth manie by nature vnknown vnto men as of the Trinity of the RedeÌ„ption of man c. 2. In the vnderstanding declaration of those parts which are common to both for the Theological description declareth them more certainlie and fullie 3. In the effect or fruite By Philosophie or the light of nature men are not able to bee brought to the true knowledge of God both because it is maimed and false by mens corruption as also because it doth not stirre vp in vs Godlines that is the loue and feare of God seeing it teacheth not those things whereby this is effectuated and brought to passe An explication of the description of God deliuered by the Church GOD is an essence That is a thing which 1. hath his being from none but from himselfe 2. is preserued or sustained of none but subsisteth by himselfe 3. is necessarilie 4. is the only cause vnto all other things of their being Wherfore he is called Iehoua as if you would saie beeing by himselfe and causing other things to be to wit according to his nature and promises Spirituall 1. Because hee is incorporeal as being infinite and indiuisible most excellent 2. Insensible For first experience teacheth this Secondly God is without sensible qualities which are the obiects of the senses and Thirdly hee is immense The eies perceiue onely thinges finite and which are within a certain compasse 3. He is spirituall because both himselfe liueth and is the author of all life both corporall and spirituall Obiection Against this opinion manie places of scripture haue beene heretofore by some alleadged How God and Angels appeared vnto men in which it is written that God and Angels did appeare and were seen thereby to proue that their nature is corporeal and visible But we are to know that not the very substances of God and Angels but created shapes and bodies were beheld of men made carried and moued by the will and vertue of God or Angels that by them they might make knowen their presence and vse their ministerie and seruice in instructing men of those thinges which seemed good vnto them And these were sometimes by imagination represented to the interiour senses of men which also somewhere may somewhere cannot be gathered out of the circumstances of the histories As the Angels appearing to Abraham Lot were inuested with true bodies as which might bee toucht and handled Whether Micha before Achab saw with the eies of his bodie or of his mind the Lord and his Angels is a matter of doubt But that those visible shapes were not the very substaunce of God is hereby manifest for that the scripture with great consent teacheth that God is seene of no man neither can be seene and incomprehensible and vnchangeable But those visible shapes were not alwaies the same How God is saied to be seene face to face 2 Obiection To these they adde that which is saide that God was seene of Iacob face to face Gen. 32. And of Moses Exod. 33. and Deut 34. And of all the people Deut. 5. And that all of vs shall see God face to face in the life to come 1. Cor. 13. By which metaphor or borrowed speeche is signified a cleare and conspicuous manifestation and knowledge of God which is perceiued not with the eies of the bodie but of the minde either by meanes as by the word by his woorkes and outwarde tokens and such as runne into the the senses whence the minde may gather somewhat of God Or without meanes by inwarde reuelation And albeit in the life to come shall bee a farre more bright knowledge of god than nowe yet to knowe god most perfectly is proper to god onely as it is saide Iohn 6.46 Not that any man hath seene the father saue hee which is of God hee hath seene the father So farre is it that the inuisible infinite and euerlasting Deitie may euer be conceaued by bodilie eies whose nature is not to perceiue any obiectes but such as are finite and limited How the partes of mans bodie are attributed vnto God 3 Obiection They haue alleaged also those sayinges wherein the parts of mans bodie are attributed to God But these also are not properly but by a Metaphor spoken of god whereby is signified to vs a power in god working after an incomprehensible manner his workes a certaine shadowe whereof are those actions which men doe by the ministerie and helpe of their bodily partes as the eies and eares signifie the wisedome of god whereby hee vnderstandeth all thinges the mouth the publishing of his worde the face the declaration tokens and feeling of his diuine goodnesse grace or seueritie anger The hart his loue the hands and armes his power the feete his presence 4 Obiection They haue affirmed also The image of God in man doeth not argue a bodily shape in God because man was made according to the image of god that therefore god hath a humane shape not marking that the image of god consisteth not in the shape and figure of the bodie but in the mind integritie of nature in wisedome righteousnes and true holines Eph. 4. As for Tertullian whereas he reasoneth that god is a bodie that he speaketh vnproperly therein and abuseth the word bodie in steed of substance not only Austine witnesseth in his Epistle to Quoduultdeus but this is also an argumeÌ„t proofe thereof because he termeth also the soules and Angels oftentimes bodies Wherefore let vs know that therefore wee are taught the nature of god to bee spirituall Why wee must knowe God to bee spirituall that wee may not conceiue of god anie thing which is grosse terrene carnall
all profite one another more than God woorketh by them as the instrumentes of his goodnesse but neither they themselues which are as it were cundites can haue the least good in themselues but what they haue drawen from God alone as the onely fountaine and well-spring of goodnesse and felicity Now he alone is sufficient for al and bestoweth al thinges because there must needes bee some one first cause in nature of all good thinges and hee hath all thinges in his power because except he hadde them hee could not giue them others And except hee had them of himselfe he could not be the first head and fountain of al good things 1 Obiection Prouerb 16. How God is said to haue made al things for himselfe He is said to haue made al things for himselfe Aunswere Not for the aiding or encreasing of himselfe as if hee needed any thing but rather for to communicate and shewe himselfe vnto his creatures hee made thē because this is the nature of that which is good not onely to preserue it selfe but also to communicate it selfe to others 2. It is obiected that hee vseth the creatures in accomplishing his workes But this hee dooth not as constrained thereto by any necessity or impotency but of his most free will and goodnesse to shew that he is able both waies both without them with them to do whatsoeuer he wil that he is Lord of all thinges both by right and by his power and can vse al thinges at his pleasure and that he also dooth worthy his creatures this great and free honour as to make them the instrumentes of his bountifulnesse fellowes and disposers as Saint Paul speaketh 1. Cor. 4. of his diuine works 3. Furdermore that we are willed to performe exhibit and offer obedience worship honour sacrifices to God and to giue him that which is his therby is taught not what good commeth more to god but what good ought to be in vs. For as disobedience and despite against god maketh not God but the creature more miserable so obedience towardes God which is a conformity and agreement with Gods Law and minde is the good and blessednesse not of God but of the reasonable creature And this is saide to bee giuen or taken from God not that God needeth it or is profited thereby but because men ought by order of iustice to perfourme and yeeld it vnto God As Psalm 50.9 I will take no bullocke out of thy house nor he-goates out of thy foldes And Luke 17.10 When yee haue doone all those thinges which are commaunded you saie wee are vnprofitable seruantes The glorie which wee giue vnto God is auaileable for our happines but neither doeth nor can make God more happie And if any man reply That glorie neuerthelesse tendeth to his happinesse and perfection vnto whom it is giuen we must know that the glory of god signifieth sometimes the foundation of glory to wit the attributes or virtues which are in god himselfe and his diuine worke and the beholding and approbation of them in god And in this sense can no man giue him glory nether can it bee diminished or augmented but it was and remayneth the same in him for euer according as it is saide Iohn 17.5 Glorifie mee O Father with the glorie which I hadde with thee before the woorlde was Sometimes it signifieth the agnizing and magnifieng of the goodnesse and woorckes of God which is not in GOD but in creatures endewed with reason and therefore may be made lesser or greater and beeing amplified or diminished it encreaseth or diminisheth the goodnesse happinesse and perfection not of GOD but of the creature But if anie man will further reply that this verie worshippe and obedience profiteth him vnto whome it is doone to graunt this concerning the Creatures as who may bee furthered and enriched by the mutuall dueties of each other yet will it by no meanes agree to GOD seeing no man can help or harme him and the true agnising and magnifyeng of GOD as also the whole conformity and agreement with him is not his happines and perfection but the creatures Our obedience though due to God yet bringeth no encrease to him 4 Obiection To whome is giuen that which is due vnto him to him something commeth thereby more than hee hadde before Vnto GOD is yeelded our obedience and woorshippe which is due vnto him Therefore somewhat commeth to him from vs. Aunswere The Maior is true of that which is due of need or want or which hee needeth and is furthered thereby to whom it is giuen But our obedience is no such due but that which GOD by order of his iustice requireth of vs and that not for his but our perfection and felicity Gods reioicing in our obedience and saluation is the cause thereof but not our obedience and saluation the cause of his reioicing Lastly if anie man vrge that he who reioiceth doth receiue some good of those thinges wherein hee reioiceth and therefore some fruite certainly to redound vnto God out of our obedience and saluation seeing hee pronounceth that hee roioiceth therein wee graunt verily that in men reioicing and the like affections are stirred vp by outwarde obiectes But wee must not deeme that our vertues are the cause of that reioicing which is in God For therefore is a thing thought right and honest because it is agreeing to the wil and nature of God and because God from euerlasting is delighted with his owne goodnesse and vprightnesse and with thinges agreeing therewith therefore dooth hee create and woorcke such in men and that euerlasting approbation or liking which was the cause why GOD created good things is the cause also why hee now cherisheth and preserueth them being created Wherefore the euerlasting reioicing in God for our obedience and saluation is the efficient cause of our obedience and saluation but not contrariwise our obedience the efficient cause of that reioicing in God as it commeth to passe in men who are affected by outwarde obiectes Or thus God reioiceth at our good as beeing an obiect but not a cause because obiects are not the cause but effects of gods approbation and reioicing Moreouer when GOD pronounceth himselfe to be vnchaungeable hee sheweth that hee will bee alwaies such What is ment by Gods vnchangeablenes as hee hath beene from all eternity so that first neither his essence and whatsoeuer is proper thereto can bee augmented or diminished neither secondly his nature and will bee chaunged neither lastly himselfe hath neede to transport himselfe from place to place This doe Philosophers induced thereto by reasons confesse For first whatsoeuer is chaunged that must needes haue either some outwarde cause or some originall or beginning in it selfe of moouing and chaunging or both But GOD cannot bee mooued or chaunged by anie thing which is without him for so himselfe should not be the the first moouer and maker of all that is good in nature Neither can he
order of his minde declared in the nature of thinges and in his woorde and what agreeth therewith and disagreeth and all his woorkes and the works of all creatures past present and to come all the causes and circumstances of all things And moreouer That al Angels and men haue no more knowlege of diuine and humane matters than God doth woork maintaine in their minds For among other thinges the most beutiful and sightlie order which is in the nature of thinges the endes and vses of all things the signification of future euents arts and sciences the euerting and ouerturning of those deuises which the Diuell and wicked men haue most craftily contriued against God and all the godly doe enforce all men to confesse that these things could not proceed but from a most wise artificer and author Wherefore also the scripture it selfe willeth vs to consider the wisedome of God shining in these his woorks Eccle. 3.11 God hath made euerie thing beutiful in his time Isai 44.7 Who is like me that shal cal shal declare it set it in order before me since I appointed the ancient people Ioh. 5.13 He taketh the wise in their craftinesse And of these hee concludeth that the wisedome of God is immense vnconceiueable As Ps 145 7. His wisdom is infinit Rom. 11.32 O the deepenesse of the riches both of the wisedome and knowledge of God! But here again is to be obserued a difference betweene Philosophie and the word of God First that euen in the creation the knowen or legall wisedome was darkned and maimed in men through sinne and therefore needeth a renewing by the woorde deliuered to the Church And then that men without this heauenlie doctrine are altogether ignorant of that especial wisedome of God reuealed in the gospell whereby he saueth the Church gathered from amongst mankind by the son As it is said Mat. 11. I giue thee thanks O father bicause thou hast hid these things from the wise men of vnderstanding and hast opened them vnto babes The Goodnes of God diuerslie taken in scriptures The goodnesse of God signifieth sometimes his bountifulnes as Psa 106.1 Praise the Lord because he is good sometimes all the vertues and whatsoeuer is spoken of the nature of God As Psalm 14. Let thy spirite leade mee thorough the right waie That which also is meant by the name of holines or sanctity and light 1. Iohn 1. So in this place first by the name of goodnesse are vnderstoode al those thinges which are attributed to god in his woorde and are represented and resembled in his image as those thinges which are termed good in Angels and men as life power wisedome ioy righteousnesse c. For such is the nature of God as it hath manifested it selfe in the Lawe and Gospel and the goodnesse of the reasonable creature is an image of the diuine goodnesse And therefore here also differ philosophy and the Scripture in that Philosophy attributeth onely to God that his goodnesse which was opened in the Lawe and yet neither that wholie but of his goodnesse reuealed in the Gospell it is altogether ignoraunt Secondly by reason of the great and huge difference betweene the creatour and the creature we vnderstand those good thinges to bee in GOD which are agreeing to his diuine nature and maiestie For those which are proper vnto created natures woulde not bee good in GOD but rather a diminishing of his goodnesse Thirdly By reason of the immensitie of his diuine nature those things which are finite in creatures are in GOD infinite And therefore against sundry and diuerse disputes of Philosophers concerning the chiefest good we learne in the Church that GOD is the chiefest good Fourthly because nothing is vnperfect or not subsisting by it selfe in GOD whatsoeuer is attributed vnto him is not in him as formes or accidentes in creatures but such is his essence and nature in a manner not able to bee comprehended by our knoweledge and vnderstanding Fiftly His nature and will is a rule of that goodnesse and vprightnesse which is in creatures For so farre foorth thinges are and are called good as they agree with the wil of God Sixtly GOD is the onelie fountaine of goodnesse and the first cause of all good thinges So that all thinges haue so much goodnesse as God dooth create and maintaine in them And in this sense is it said Luke 18. There is none good but God onelie euen so as hee is most perfectly good and the fountaine of goodnesse The righteousnesse of God sometimes in Scripture signifieth that which is accounted righteousnesse before him The righteousnes of God both generall and particular and whereby he maketh vs righteous that elsewhere legall which is holines of life or conformity with the law of God which God worketh in vs by his spirit begun in this life to be perfected in the life to come as Iam. 1.20 The wrath of man dooth not accomplish the righteousnesse of God Or sometimes Euangelicall which is the righteousnesse of Christ imputed to beleeuers of the free mercy of God As Roman 3.21 But now is the righteousnes of God made manifest without the Law hauing witnesse of the Lawe and of the Prophetes to witte the righteousnesse of God by the faith of Iesus Christ vnto all and vppon all that beleeue Sometimes is meant that righteousnesse whereby himselfe is righteous and then also in many places it signifieth the faithfulnesse or mercie and benignitie of GOD who according to his promises preserueth defendeth and deliuereth the faithfull as Psalm 31.1 Deliuer mee in thy righteousnesse But when it is properly spoken of the righteousnesse of GOD whereby himselfe is righteous as in this place First hee is called iust in respect of his generall iustice and righteousnesse which is the order or nature of this diuine vnderstanding and will whereby GOD will and approoueth doth himselfe and woorketh in others vnchaungeablie and vnspeakeablie such thinges as hee hath commaunded in his Lawe and neither will nor approoueth nor woorketh nor causeth nor furdereth any thing whatsoeuer disagreeth from this order but horribly hateth and detesteth them as it is said Psalm 11.17 The righteous Lord loueth righteousnesse Secondly In respect of his particular iustice and rightiousnesse which is the vnchaungeable will of God whereby God giueth to himselfe and will haue giuen him by others that glory which is due vnto the chiefe good as he saith I wil not giue my glory to another punisheth al sin with such punishment as is equall to the offence that is with eternal as in them who perish or with equiualent as in his Sonne Christ susteining the punishment for al those who are saued by him according as it is saide Thou shalt not depart thence vntill thou host paied the vtmost farding and cannot iniury anie creature whatsoeuer he determineth of him or doth vnto him because he oweth no man any thing as it is said Psa 45. God is iust in
al his waies And Act. 10. God is no accepter of persons Thirdly Gods diuine wil is the chiefe and perfectest rule and onely squire of vprightnesse And therefore God alone because he is exceeding good cannot of his owne nature wil or work anie vniust thing but the wils and actions of all creatures are so far iust as they are made by god conformable to his diuine wil. Men not able without the doctrine of the church to conceiue aright of Gods iustice and righteousnes Now although al confesse god to be righteous and iust because God hath imprinted this notion and knowledge of himselfe among other in the reasonable nature because hee is perfectly good and therefore is the rule of perfect righteousnesse because hee witnesseth by examples of punishmentes and rewardes that he hateth and punisheth vniust thinges and liketh the iust because hee is the iudge of the woorlde to whome it belongeth to compose or set and administer all thinges in a iust order because lastly hee oweth not any thing to any nature but by the right of a creatour it is laweful for him to dispose of all thinges at his will and therefore cannot be to any iniurious as it is saide Luc. 17. When ye haue done all saie we are vnprofitable seruants Rom. 11.35 Who hath giuen vnto him first and hee shall be recompenced Matth. 20.15 Is it not lawfull for mee to doe as I wil with mine owne Yet notwithstanding it is farre off that men shoulde iudge aright of the righteousnesse and iustice of God without the doctrine of the Church because they haue not the whole knowledge not so much as of the Lawe wherein God made knowen his iustice and can affirme nothing certaine concerning the euerlasting punishmentes of sinnes and are altogether ignoraunt of the punishment which the Sonne of God susteined for sinnes Moreouer mens mindes are troubled The causes which make men to conceiue amisse of Gods iustice so that they doubt whether all thinges be gouerned of God in a iust and vpright order First when they see it goe well with the bad and ill with the good And to this obiection the doctrine of the Church onely is able to make aunswere which sheweth that God differreth the punishmentes of the wicked and the rewardes of the good to another life inuiteth the vn-Godly by his mildnesse lenity to repentance proueth confirmeth the Godly by exercises and calamities punisheth and chastiseth many for their sins who seem in mens iudgements to be gâ—ltles It goeth therefore euil with the good but not finally Now as hee differeth the punishment of the wicked thereby to inuite them to repentance so he afflicteth the Godlie First Because they yet retain manie sinnes Secondlie To proue and trie them Thirdly To confirme their saith in them Obiection But iustice requireth that neuer any good should be done to the wicked they were presently to bee punished Aunswere Except there be a reasonable and iust cause why to differre their punishment Reply But yet no harme shoulde euer be doone to the good Aunswere Not to those which are perfectlie good But we in this life are not pâ—â—fectlie good Reply Wee are perfect in Christ Aunswere And therefore we are not punished of God but onelie chastised proued and exercised that so at length we may be also perfect in our selues Secondly when men consider that God dooth not cause and bring to passe that no sinne be committed when yet he might most easily doe it but farther that he punisheth sinnes which went before with after-sinnes and passeth at his pleasure thinges from one to another as the Aegyptians goods to the Israelites Exod. 12. And yet these thinges to be forbidden vs by his Lawe it seemeth vnto them that God will dooth some things contrarie to his Lawe But these thinges are contrarie to his Lawe and iustice if they be done by men but if God doe them they are most iust and are most agreeable to his Lawe For creatures are bound one to another one to prouide for anothers safety whensoeuer hee can But God is bound to none Thirdly some when they heare that god dooth not giue alike and equallie to men who all are by nature equal that is the Sonnes of wrath when as he conuerteth and saueth some hardeneth and condemneth others they deeme that by this reason accepting of persons is laide vpon God But these men mark not that then it is vniust to giue vnequallie to those who are equall when a due and deserued rewarde is paide and that GOD doth giue his blessings vnto men not of due but of his free bountifulnesse Reply Those thinges which are doone according to iustice are doone as due But that good should be doone to those who are good the order of iustice requireth Therefore good is doone vnto the good as due Aunswere Al this is true if wee talke of creatures But if of God not so because the creatour is bound to none as the creatures are neither can the creatures deserue any thing of God as they may one of another Wherefore God punisheth of iustice but dooth good of grace and mercie according as it is saide When yee haue doone all say we are vnprofitable seruants wee haue doone that which was our dutie to doe And if any man reply that not men onelie but God also is bound by order of iustice to spare and doe well to the good out of those wordes of Abraham Gen. 8.23 Wilt thou also destroie the righteous with the wicked It is to bee obserued that this bond is not of any desert or right that may make the Creatour to stand answerable to the Creature but of gods promise and truth For God did most freely and of his exceeding goodnesse when hee ought nothing to any bind himselfe by promises endented to doe good vnto the godlie And this goodnesse of God and faithfulnesse in keeping his promises is often called iustice And therefore it is well saide that it agreeth not with God to afflict anie vndeseruedly not because hee should iniurie any though he destroied him not offending but because his mercie and bountifulnesse and trueth doe not admit this These thinges are necessarily to be ascribed of vs vnto the iustice of God that the cogitation thereof may ascertaine vs of the punishment of the wicked of the deliueraunce of the Godly from their iniuries after this life that so we may patiently beare whatsoeuer he will lay vpon vs as Dan. 9. it is said O Lord righteousnes belongeth vnto thee but vnto vs open shame GOD teacheth vs in the Scripture to knowe his trueth after this manner First How wee are taught the truth of God in scripture that his infinite Wisedome suffereth none but most true and certaine knoweledge of all thinges to bee in him Hebrues 4.13 There is no creature which is not manifest in his sight but all thinges are naked vnto his eies with whom wee haue to doe Secondly that hee neither
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
is called Abaddon and Apollyon that is destroieng He is also called the God of this woorld blinding the eies of vnbeleeuers 2. Cor. 4. and the Prince of the woorlde Iohn 12.14.16 both for his power and forcible woorking which hee sheweth on the wicked and for that tyrrannie which he exerciseth against the godly also by gods permission as withal for that obsequie homage and obedience which is done him by the wicked euen those who professe the woorshippe of the true God Ephes 6. 1. Pet. 5. 1. King 22. 1. Cor. 10. Ioh. 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two Gods coeternall the one good whom they called the light and minde the other euill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Diuel is called the god and prince of the world the father of the wicked autor of sinne and death the power of darkenesse And standing most of al on this argument that a good God should not make the cause of euill For neither hath the Diuell any more power either ouer the godly or ouer the wicked or ouer other creatures for which he is called the prince god of the world than is granted him of God as appeareth by the first and second chapter of the story of Iob and by the inuasion of the swine Mat. 8. Neither is the creation of the wicked but the corrupting and enforcing of them to euill attributed to the Diuell Neither is there any neede least God should be made autor of sinne to make another God of the Diuell seeing the Scripture teacheth of Diuels and men that both were created good and holy by God but the Diuel reuoulting from god and seducing men corrupted both himselfe and men And although of their owne proper and free will they rush and bend themselues against God The euill spirits are vnchangeablely euil and damned yet by the iust iudegement of God they are so for saken and abiected of him that they are without all chaunge or alteration vnrecalabite euill and subiect to euerlasting tormentes Wherefore Iude saith that they are reserued by GOD in euerlasting chaines vnder darekenesse And Christ Matth. 25. Goe yee cursed from mee into euerlasting fire which is prepared for the Diuell and his Angels For though doubtlesse these euil spirits were euen from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall bee at the last iudgement adiudged to more greeuous punishment as contrariwise the felicity and glory of the Godlie shall then at length after the resurrection of their bodies bee in all respectes consummated and made perfect Therefore 2. Pet. 2. and in Iude these spirites are saide to bee reserued vnto damnation and the iudgement of the great day And Mat. 8. They complain that Christ came to trouble them before their time Furthermore GOD permitted them to fall into this wickednesse The causes why God permitted them to fall not onelie thereby to shew his wrath against sinne in their euerlasting paines but also to punish by them in this life the wicked and also to chastice or trie and exercise with temptations the elect For fire is saide to bee prepared for them from euerlasting Matth. 25. And 1. Sam. 16. vers 18. The euill spirite of GOD came vpon Saul and vexed him Psalm 78.49 Hee cast vpon the Aegyptians the fiercenesse of his anger indignation and wrath and vexation by the sending out of euill Angels But Iob cap. 1. vers 2. is deliuered to bee afflicted of Satan for the trial of his constancie Luc. 22.31 Satan hath desired you to winnowe you as wheat 1. Thessal 2. Wee woulde haue come vnto you but Satan hindered vs. 2. Corint 12.7 Least I shoulde bee exalted aboue measure thorough the aboundaunce of reuelations there was giuen vnto mee a pricke in the flesh the messenger of Satan to buffet mee because I should not bee exalted out of measure 1. Thessal 3. Least the tempter hadde tempted you in anie sort and that our labour had beene in vaine And Matth. 4. Christ himselfe is tempted of Satan and therefore verily is hee called the tempter for that hee solliciteth and inicteth men to sinne and to reuoult from God both by offering outwarde occasions of sinnes as also by stirring vp the cogitations and inward motions of the wil and hart OF GODS PROVIDENCE The creation and preseruation of things are the same in the thing itselfe but diuerse in consideration THE Doctrine which entreateth of gods prouidence is ioyned with the place which entreateth of the creation Because the prouidence that is the preseruation and gouernement of thinges dooth not differ from creation in the thing it selfe for that there is but one and the same wil or power or action of God whereby things both beginne to be and continue but they differ in consideration onelie For the omnipotent will of GOD is called creation in respect of the beginning when thinges by the force and power of his will tooke their beeing it is called prouidence as by the selfe-same power thinges are preserued Wherefore prouidence is the continuaunce and accomplishment of creation or creation it selfe continued and perpetuated For as no thinges would euer haue bin except GOD hadde created them so neither woulde they retaine and keepe their beeing neither their force of woorking neither the verie operation it selfe or motion if GOD did not preserue and mooue them effectuallie And therefore the Scripture it selfe often ioyneth the preseruation and continuall administration of thinges with their creation and from hence reasoneth for Gods prouidence And GOD is called Iehoua not onelie because hee once gaue to euerie thing both small and great their beeing but also because hee maintaineth it in all ruleth and mooueth them so as that hee not onelie seeth what is doone in all things but also causeth and inclineth them to doe this which he from euerlasting would euery of them to doe And by this his prouidence hee gouerneth administreth ruleth and preserueth all thinges that they be not brought to confusion But albeit there be more in number and more euident arguments in nature of Gods prouidence than of the creation of all things out of nothing and therefore the Philosophers doe more acknowledge that than this yet by reason of the pride of mans heart which hardly suffereth all good to be ascribed vnto God by reason of the iudgement of our sense vnto which most things seeme to go by fortune especially the wils of men by reason of the knowledge of Gods prouidence darkened by the fall of man by reasâ—n of our desire of auoiding and declining by anie meanes gods fight and Iudgement by reason of the small compasse of mans minde and vnderstanding whereby when men measure God they cannot
goodnesse dooth he preserue administer and rule the woorlde created 6 Euerie positiue thing and all good is from God 6 Autor of all good as the first cause and chiefe good But not only substaunces but all their motions and actions are a certaine positiue thing good Therefore all motions also haue God their first cause and are done by his wil. 7 Hee that will the ende or consequent of anie euent 7 God maker and disposer of the meanes which bring to euerie end will also the meane or euent which goeth before But GOD will the ends of all things which are doone Therefore he will also all precedent euentes either simply and absolutely or in some sort and respect 8 God is the first cause of al things 8 He the first cause Therefore all thinges depend on him 9 An vnchangeable prescience or foreknowledge dependeth of an vnchaungeable cause 9 His vnchangeable foreknowledge of all thinges God foreknoweth all thinges vnchangeablie from euerlasting Therefore this his foreknowledge must depend of an vnchaungeable cause But there is no vnchangeable cause beside the wil of God Therefore al things depend and are gouerned of the wil of God 2 WHAT THE PROVIDENCE OF GOD IS THe prouidence of god is the eternal most free vnchaungeable The definition of Gods prouidence most iust wise and good counsail of god whereby he worketh al good thinges and permitteth also euil thinges to bee doone and directeth al things both euill and good to his glorie and the safety of his chosen The explication of the parts of the definition seuerally 1 Counsel 1 By the name of counsell is comprehended An vnderstanding or prescience and foreknowledge of things to come or to be done of the causes for which they are or are not to be doone Likewise a will effecting or woorking a thing for certaine causes and that in due time and order Prouidence therefore is the prescience and forcible wil of God Psal 33.11 The counsel of the Lord standeth for euer Isaie 46.10 My counsel shall stand Prescience is a knowledge whereby God knew from euerlasting not so much what himselfe was or is to doe as what not himselfe but others would and wil doe as sinnes And this prescience belongeth to vnderstanding Prouidence Predestination though they agree in this that both are of those things only which god himselfe purposed to do yet they differ because prouidence extendeth to al things and to al the works of god but predestination is extended properly to those creatures only which are endued with reason Predestination is the most wise eternall vnchangeable decree of God whereby he deputed destined euery man before he was created to his certaine vse and end God predestinated no man to commit sinne though he foreknew sinne before 2 Eternal 2 That this counsel is eternal cannot bee denied because seeing neither the ignorance of any thing nor encrease of knowledge nor change of wil falleth into God it is certain that he knew and decreed al things from euerlasting Pro. 8.22 The Lord hath possessed me in the beginning of his way Isa 46.10 Which declare the last things from the beginning from old the things that were not done Ephes 1.4 Hee hath chosen vs in Christ before the foundation of the woorlde 1. Corint 2.7 Wee speake the wisedome of God which hee had determined before the world 3 Most free 3 Most free that is a decree which was made from euerlasting of all thinges and euentes as it pleased him of his greate wisedome and goodnesse when hee had perfect power otherwise to haue directed his counsell or else to haue omitted it or to haue done thinges otherwise than hee decreed to doe them by his counsel Psal 115.3 Hee doth whatsoeuer he wil. Ier. 18.6 As the clay is in the potters hand so are you in mine hand 4 Vnchangeable Because neither error of counsell 4 Vnchangeable nor any change or mutation falleth into god but what he hath once decreed from euerlasting that as beeing most good and right doth he bring to passe 1. Sam. 15.29 The strength of Israel wil not lie nor repent Mal. 3.6 I am the Lorde I chaunge not 5 Most wise This is shewed both by the woonderfull course of things and euents in the world 5 Most wise and by the scripture it self Iob. 12.13 With him is wisedom and strength he hath counsel and vnderstanding 6 Most Iust Because the wil of God is the onely fountaine and the chiefe rule of all iustice manifested and declared in the Lawe Whatsoeuer therefore GOD will 6 Most Iust or hath decreed or doth woork it is simply and in it selfe iust whether we know or not knowe the manner how it is iust 2. Chro. 19.7 There is no iniquitie with the Lord our God neither respect of persons Dan. 9.14 7 Whereby god worketh This is added that wee maie knowe the counsel of God not to be idle 7 Effectual in working but effectual and forcible in working For god not only once created things bestowed on them a vertue and force whereby to work but also doth preserue and moue by his presence and continual working al things at his pleasure No creature whether great or smal can either be or moue or do or suffer anie thing except God effectually preserue moue and gouern it Act. 17. In him we liue and moue haue our being And God worketh al things by his sole and eternal wil without any labour or motion For to wil in him is both to be able and to do and contrary his power and action is his very eternal and vnchangeable wil. For in god the wil is not disioined from his efficacy and woorking as it commeth to passe in creatures The working or operation of God is two-fold General The general and special working of God whereby hee susteineth and gouerneth al things especially mankind special wherby he beginneth the saluatiō of his chosē in this life and perfecteth it in the life to come 1. Tim. 4.14 God is the sauior of al men specially of those that beleeue Ro. 8.14 As many as are led by the spirit of god they are the sons of god An other diuisiō there is of gods working wherby it is diuided into immediate The Immediate working of God and mediate working Immediate working is when beside or contrarie to the meanes and order setled by him in nature he woorketh what he will as in all miracles which are described and declared to this end that we might learne that God dooth woorke most freely either by meanes or without them For that all those miracles are not wrought without diuine power both experience teacheth vs in asmuch as they cannot bee wrought by the power of any creature and the Scripture witnesseth as Psalm 136.4 Which onely dooth great woonders Exod. 8.19 This is the finger of God Gods Mediate working Mediate woorking is when God by creatures
execution of his iustice or the deliuerie of his Church or a chastisement or triall or Martyrdome or ransome Isay 1.24 Psalm 2.4 Prouerb 1.26 4 Obiection Hee will that all men shall bee saued 1. Tim. 2.4 2. Pet. 3.9 Answere All men that is all sorts of men For out of all sorts of men he chooseth his chosen Now of euil of crime or offence Euil of crime as it is such God doth only permit and not wil. there is another consideration For these as they are sinnes or euils of crime are not considered as good S. Iames saith of them let no man when he is tēpted that is when he is sollicited to euil say that he is tēpted of God Therefore God neither intendeth them in his counsel purpose neither alloweth nor worketh nor furdereth them but only suffereth or permitteth them to bee doone of diuels men that is doth not hinder thē from not being doone when yet he could hinder them partly to shew in punishing them his iustice partly to shew in pardoning them his mercy Gal. 3.22 The scripture hath concluded all vnder sin c. And Rom. 9.17 For the same purpose haue I stirred thee vp c. But in the mean season the forsaking of his creature or depriuing him of diuine light rightnesse the action it selfe which diuels mē sinning do against the Law wil of God he notwithstanding by his generall prouidence efficacy wil moueth but to such an end as doth best agree with his nature law iustice goodnesse whether it be knowen or vnknowen to vs. Therefore sinnes are truely said to be doone not by the wil or working but by the permission of God The word permission in this place is to bee reteined because both it and others of the same force are sometimes found in the Scripture As Gen. 26. and 31.7 Psal 105.14 But yet we must expound it aright out of the scriptures For God neither will nor will not sinnes simplie but in some respect he wil and in some respect hee will not but onely permitteth them Which that it may the better be vnderstood we must knowe that in euery sin or euil of crime are two things namely the material or subiect and the formal Sinne is alwaies both in a good subiect and to a good end directed by God that is the corruption it selfe or defect of rightnes sticking inherēt in the subiect The subiect is a thing positiue or a thing of nature as an inclination motion action therefore dooth it partake of the nature of good is wrought and moued by god but corruption is not wrought by God but came vnto the subiect by the wil of diuels and men forsaking God Wherefore no sinne can bee or bee imagined which is not in some good thing and hath adioined vnto it some consideration and respect of good Otherwise God for his infinit goodnesse would not suffer it to bee doone neither shoulde it bee desired of any neither should at al be so that it is truly saide that there cannot bee put anie thing which is the chiefe and extreme euill that is such as dooth take away good wholy for it should not bee desired vnder some shewe and apparancie that it hadde of good neither shoulde it haue a subiect wherein in to bee Sinne alwaies is to bee discerned from good and so shoulde destroie it selfe But albeit euill is alwaies ioyned with good and dooth concurre with it in the same actions or inclinations yet these two thinges are diligently to bee seuered and discerned neither is the woorke of the Creatour to be confounded with the worke of the creature sinning least either God thereby bee made the cause of sinne or the greatest part of the gouernement of the woorlde and humane affaires bee taken from him Heereby wee may vnderstand howe farre foorth god will sinne In sinne God effectuallie will 1 The subiect or matter how he wil not but permitteth it He wil therefore sinnes 1 As concerning their matter that is the actions themselues of men sinning motions and inclinations to obiectes as they are onely such God wil woorketh and directeth For both they partake of the nature of good and if God simplie would them not they shoulde not at all bee done 2. ◠The endes As concerning the endes whereunto God destineth those actions which are sinnes that is hee wil the actions of sinners as they are the punishmentes of the wicked or chastisementes or trials or martyrdomes of the godlie or the Sacrifice of the Sonne of GOD for the sinnes of men But these endes are most good and most agreeing with the nature iustice and goodnesse of GOD. Therefore GOD the first cause of al good will intendeth and woorketh these in the sinnes or actions of the wicked and by a consequent also the actions them-selues which the wicked doe in sinning and by which as meanes GOD attaineth to those endes 3. 3 The forsaking of his creatures As concerning the withdrawing of his grace that is his diuine light and rightnesse This withdrawing is an action proper to god namely his eternall and forcible woorking will destining whom it will to bee forsaken It is also iust and holie because GOD is bound to none and because it is either the exploration and triall of the creature or the punishment of sin And this withdrawing once beeing put the inclinations motions actions of the creature cannot but erre and swarue from the Lawe of GOD and bee sinnes Nowe as the inclinations motions and actions of sinners The corruption of the action or inclination God will not but permitteth are sinnes that is are repugnant to order and nature and swarue from the Lawe of GOD because they are doone without the knowledge of Gods will and purpose of obeying him So God neither will nor ordaineth nor alloweth nor commaundeth nor woorketh nor furthereth them but forbiddeth condemneth punisheth and suffereth them to be committed of his creatures and to concurre with his most iust decrees iudgementes and woorkes thereby to shewe howe necessary and needefull for the creature is the grace of the holie ghost to flie sinne and to manifest his iustice and power in punishing sinne Wherefore the permission of sinne is no idle permission or a cessation and ceasing of Gods prouidence and woorking in the actions of the wicked as if they did depend onely vpon the will of the creature but this permission is of efficacie and woorketh Jt is permission as concerning the formall cause of sinne that is corruption it selfe which the creature hath of it selfe not by anie effection or woorking of GOD but it is of efficacie and woorketh as concerning the motions and actions of the creature sinning which god effectuallie will and moueth as also concerning the withdrawing of his grace the ends whereunto he destineth directeth and bringeth the actions of them that sinne GOD then is saide to permitte sinne 1. Because his will
see the scripture it selfe not onelie to attribute the particular euents of all both specials and generals vnto gods prouidence but further to transferre applie the same to al the specials generals which it speaketh of singular and particular examples Wherefore the scripture will haue the same also to be vnderstood of all indiuiduals singulars For as god brought the wind vpō the earth Gen. 8. so doth he bring the wind out of his treasures Psal 135. As he would that he of whom it is spoken Ioh. 9. should bee borne blinde so doth he make the deafe and the dumbe him that seeth and the blind Exod 4. As he destroieth the counsel of Achitophel 2. Sam. 17. so he frustrateth the counsels of the gentiles Psalm 53. As he commaunded the Rauens to feede Elias 1. Kings 17. so one sparrow falleth not to the ground without him As Christ could not be taken before the time appointed by God so can no euil happen to any of vs but at such time and place and in such maner as pleaseth God For therefore doth the scripture to teache vs how to collect and gather recount so many examples of Gods prouidence Thirdly there are also places of Scripture wherein the generall referring of all thinges to the prouidence of God is plainlie expressed or is signified by a Synecdoche which figure of speeche wee vse when we signifie the whole by a part or a part by the whole or by the comparing of lesser things with greater or greater with lesser Ezec. 12.25 The thing that I shal speake shall come to passe And God speaketh not onely those things which he reueileth vnto vs but whatsoeuer also from euerlasting hee hath decreed and purposed with himselfe Infinit almost are the testimonies which demonstrate that the prouidence of God extendeth it selfe to all thinges but these now shall easilie suffice For by these verilie it is apparent that euen euerie the least and smallest thing both good and bad is ruled by the prouidence of God yet in such wise as that those things which partake of the nature of good are not onelie done according to the prouidēce of god that is god not willing neither commaunding nor working them but permitting by his prouidence and directing them vnto the ends by him appointed but also by the prouidence of God as the cause but those thinges which are euil are done according to the prouidence but not by the prouidence of God that is God willing commaunding and woorking them For all good thinges are done God willing them euill God permitting them And God wil those things by his wil which he liketh worketh and commandeth He permitteth those thinges which he neither liketh nor commandeth nor worketh nor furthereth but which he condemneth forbiddeth punisheth That appeareth especially out of those testimonies which were alleaged concerning reasonable creatures For they shewe that all reasonable creatures both Angels and men and those both good and bad are ruled and gouerned by Gods prouidence but so that whatsoeuer good is in them that is from god himselfe who worketh this in reasonable creatures but whatsoeuer ill is in thē is of themselues being by nature euil not of God who is most good Al good thinges god woorketh himselfe in reasonable creatures but euill things hee permitteth in respect of other things that are good The reasons whereby is demonstrated The reasons and argumentes to proue all thinges to bee done by the prouidence of God 1 Gods omnipotencie 2 His wisedome that the prouidence of God extendeth it selfe to all things are almost the same with those which proue that there is a prouidence of god 1 That which is not done if God no way will it must needs be done god some way willing it This is true by the rule of contradiction where one of the two contradictory propositions must alwaies bee true But nothing can bee done god no way willing it that is god simplie not willing it because he is omnipotent And it is proper to omnipotencie for one to be able to doe what he will and to forbid what he wil not haue done Therefore all things are done god some way willing them to wit either simplie as good things or after a sort as euil things For if he would could not he should not be omnipotent Now concerning those which after a sort he wil after a sort he wil not he decreeeth of that part whereof he hath waightier better reasons whether knowen or vnknowen vnto vs. 2 It is proper to him that is most wise not to suffer any thing which is in his power to be done without his will and counsell And how much the wiser he is so much the more largely doth his gouernement extend it selfe But god is a gouernour infinitely wise and hath in his power al things Therefore he suffereth nothing to come to passe without his certain and determined counsel And further if the number of things were infinit yet were god sufficiēt for the administring of them seeing he is of an exceeding and infinite wisedome And therefore he easilie taketh care of all thinges that are created which although they be many yet in them-selues and most of all in respect of Gods infinite wisedome they are finite and limited 3 God will the ende◠of all thinges 3 He that will the end or consequent of any thing or euent he wil also the meanes or antecedent or that euent whereby the end is come vnto But God wil the ends of all things and euents whether good or bad Therefore he wil vniuersally all thinges which are and are done if not simplie yet in some sort and respect For whatsoeuer thinges are or are doone in the woorlde either they are the ende and consequent or the antecedent and meane whereby to attaine vnto the end The Maior is manifest The Minor is thus prooued God will all that is good But of all thinges there are some endes most good otherwise god by reason of his immense goodnes would not permit them to be done Prou. 16 4. The Lord hath made althings for his owne sake yea euen the wicked for the daie of euil Therefore the endes of al euents are wrought by the will of God 4 God is the first cause 4 The first cause is that which doth not depend of anie other but whereof all second causes and their actions and motions depend and are gouerned But God is the first cause of al things Therefore God and his counsels and woorkes doe not depend or are gouerned of any other but all other thinges of him neither according to others actions dooth hee determine of his but himselfe decreeth all things so to be doone that is God hath not therefore determined or decreed any thing for that hee foresawe that second causes woulde so doe but therefore all thinges shall bee so for that they are so determined or decreed by him Nowe to depend of another is vpon consideration first had of
anothers action whether present or past or to come to bee moued thereby to determine and doe a thing 5 The vnchangeablenes of Gods foreknowledge 5 What God vnchangeablie foreknoweth he also vnchangeablie will from euerlasting But God from euerlasting foreknoweth vnchangeablie all things euen those which are most mutable Therefore hee woulde from euerlasting vnchangeablie all thinges either simplie or in some sort and respect The Minor is manifest The Maior is thus prooued All certain and vnchangeable prescience or foreknowledge dependeth on an vnchangeable cause But there is no vnchangeable cause besides the will of God For all second causes are in themselues changeable and might haue not beene Therefore Gods will alone is the cause of his vnchangeable prescience that is GOD therefore foreknoweth that a thing shall be so because he will and decreeth it to bee done so either simplie or in some respect For if he simplie woulde it not it coulde neuer haue beene done and foreknowen of him The summe is Gods will and decree is the cause both of the euent and of the foreseeing or foreknowing of it but the foreseeing is not the cause of the effect Moreouer prescience in GOD is not seuered from his will and woorking as in creatures but they are both but one thing differing in consideration onely Num. 23.19 Hath hee saide it and shall hee not doe it And hath he spoken and shall hee not accomplish it 6 All naturall good thinges are from GOD as the first cause But all the faculties motions actions of all things 6 God the cause of all good as it is good as they are meerely such are naturall good thinges that is thinges made and ordeined of GOD in nature Therefore all are from GOD their authour and effectour and are wrought by GODS prouidence Acts. 17.28 In him wee liue and mooue and haue our being A Confutation of certaine Sophismes or cauils which are wont to be obiected against the prouidence of god mouing and gouerning al and euerie particular whether good or bad great or small most iustlie The first of confusions and things disordered in nature No confused or disordered thinges haue their being Confusions as they are such are not from God as efficient of them but directing them or are gouerned by the prouidence of god 1. Cor. 14.33 But whatsoeuer thinges are vnder the son are confused because all are vanity Eccles 1.14 Therefore they are not ruled and gouerned by diuine prouidence Answere The Maior proposition consisting of doubtfull termes is to be distinguished No confuse thinges true if they be simply confuse are gouerned by the prouidence of god that is the prouidence of god working them as they are confuse All thinges that are vnder the Sonne that is humane thinges are confuse and vaine true but not simplie so that no order and good at all lieth hid and is found in that confusion For if they were such god for his great goodnes and iustice would not permit them to be done Wherefore if by the confusions of the would they collect and conclude that there is no prouidence there is more auouched in the conclusion than was conteined in the premisses or they proceed from that which is in some respect so to conclude the same to be simply and absolutely so For whereas many thinges in the world are well ordered as the celestiall motions the preseruation of the kindes of al thinges commonweals the punishments of wicked men many more it may not by this argument be concluded of al things but of those onely which are done against the order by god appointed that they are not gouerned by his prouidence but those things in which a most manifest order doth appeare shal be an euident testimony of gods wisedome effectual working But if then they conclude that those disordered thinges are not ruled and gouerned of god so also shall there bee more said in the conclusion than was in the premisses For it foloweth thereof not that the things confuse troubled but that the confusion or troubling of order which is in theÌ„ is not of god As the wicked were created of god albeit their wickednes proceeded not froÌ„ god but from theÌ„selues For euery thing is not necessarily auouched of the concrete or subiect so qualified which is affirmed of the abstract or quality it self Wherefore if it be again replied putting this Maior That disordered things are not or are not ruled of god and therfore many things in the world not done by his prouidence eueÌ„ thus too is the Maior diuersly faulty For first that it be graÌ„ted that things disordered if they be simply such are not or are not ruled of god yet caÌ„not this be granted of them if both confusioÌ„ order in diuers respects be found in theÌ„ There is order euen in disordered â—hinges Nowe neither diuels nor men commit any thing so repugnant to the order setled by god wherein albeit in respect of their corrupt wil it be most disordered there is not yet the most wise order of diuine iustice power and goodnesse lieng hidde vnder that confusion which themselues haue caused and for the most part also the same doth manifestly appear the euent or god himselfe by his word declaring it Great confusion was there in the Iewes detestable murder when they crucified the sonne of god and yet notwithstanding the hand and counsel of god hath defined determined nothing with more woonderful order and wisedome than the death of the sonne for our sinnes Al humane thinges therefore are vaine not in respect of the will and decree or prouidence of god for if we respect it they are most wel ordered euen such as in mens iudgementes seeme most disordered but in respect of men as concerning both the fault and the punishment For first all our thinges GOD not illightening correcting and directing vs by his spirite are euil and displeasing GOD. Secondly they obtaine not their expected and hoped euentes or those at least-wise not firme and stable neither such wherein sound and solid felicitie and blessednesse doth consist Thirdly That wisedome also which is the knoweledge of Gods will and a true desire to bee obedient thereunto in this life is ioyned with manifolde errors sinnes and calamities Therefore humane matters are not ruled of GOD that is woorking them as they are confuse and sinnes but are ruled of GOD permitting sinnes euen as they are sinnes and directing them to most good endes but woorcking all that is good euen those thinges which lie did in thinges disordered and confuse Moreouer the euils which iust men suffer and the good which the vniust enioie seeme disordered to mens iudgements but according to the iudgement of GOD there is a most iust order in them for those causes which are vttered in the woord of GOD. And those things are to bee remooued from the will and woorking of GOD not which in our iudgement but which in the iudgement of God are disordered
The wicked are not ruled of God so manifestly as the godly and they withstand gods reâ—eâ—â— wil but not his secret will 2 Obiection They who are against God are not ruled and guided by GOD. Diuels and wicked men are against GOD. Therefore they are not ruled and guided by his diuine prouidence Aunswere Wee graunt the whole reason in some respect namely that Diuels and wicked men are not ruled of God by his speciall prouidence that is by his holy spiritual lightning their minds with the knowledge of Gods wil and inclining their harts not to respect and execute in their actions their owne lustes but the knowen will of God and so themselues to woork well together with God who by them woorketh well But they are ruled and gouerned of GOD by his generall and secret prouidence or gouernement so that they cannot doe any thing but what GOD hath decreed to doe by them and are the instrumentes of his punishmentes and benefites though themselues think and respect some other thing Dan. 4.32 According to his will hee woorketh in the armie of heauen and in the inhabitantes of the earth and none can staie his hard nor say vnto him what dost thou Prouer. 21.1 The Kings heart is in the hande of the Lorde vs the riuers of waters hee turneth it whithersoeuer it pleaseth him Gen. 45. God moueth enclineth and ruleth the wicked wil of Iosephs brethren in such wise as not to kill Ioseph but freely to sell him to the Ismalites that by this meanes he might transport the family of Iacob into Aegypt nourish and multiply them and beeing oppressed by long seruitude and boundage gloriously deliuer them Isai 10. Assur though a wicked and proud King yet is called the rod of the Lords wrath Likewise the Assyrians are called the sanctified of GOD his hired souldiours dooing seruice to God whom yet their own ambition cruelty and couetousnesse carried to take weapons against the Iewes Likewise euery where in Scripture God is said to infatuate besot the wicked to strike them with a giddines to mad and amase them to effeminate them to fil them ful of fear so that their spirits faile them at the â—oice of the falling of a leafe to rule the swords of the wicked with his hand to obdurate and harden their hearts By those and the like it is manifest that euen the deliberations counsels actions of the wicked are subiect to his diuine prouidence and gouernement and that it is not an idle permission in them but an effectuall woorking of God inclining their wils and guiding their actions at his good pleasure The second sophisme of the cause of sinne 1 OBiection All the actions and motions of all creatures are done by the wil and working of God Manie actions as the selling of Ioseph the Assyrians warring against the Iewes are sinnes Therefore sinnes are done by the wil and working of god Actions are not sinnes in them selues but by an accident Aunswere There is a fallacy of the accident in the Minor proposition Actions are sins not in themselues and as they are actions but by an accident by reason of the corruption of the instrument in those actions which God woorketh most iustly by him he not respecting this as to obey therin the knowen wil of God This corruption or defect of the creature the action which god worketh by the creature concur together by an accident For neither is essentiall to other neither the cause of other but each is to other accidentary For both god could haue wrought that selfesame punishment which hee inflicted iustly on the Iewes by the Assyrian sinning by an instrument not sinning and the Assyrian if it had pleased god to correct his wil might haue been notwithstanding the instrument of gods wrath and yet good how great soeuer seueritie hee had exercised towarde the Iewes As when GOD by his good Angell slaieth the wicked host of the Assyrians Sinne therefore which is in the actions of the creature is not doone by the will and woorking of GOD but by an accident to witte as God will and woorketh those actions which are sinnes by the fault of the creature The summe of all commeth to this The most good action of GOD exercised by an euill and corrupt instrument is no otherwise the sinne of the bad instrument than water which commeth pure out of the fountaine is made impure running thorough vncleane places or the best wine comming out of a good vessell waxeth sowre and eger being put in a corrupt vessell according to that of Horace Lib. 1 Epist. 2. Vnlesse the vessell bee pure whatsoeuer thou powrest in sowreth or further than the good woorke of a good iudge is the euill woorke of an euill seruant or minister or the riding of a good horse man is the haulting of a lame horse In al these is a Paralogisme or fallacy of the accident that is there is a proceeding from the essence or thing it selfe to that which is but an accident to the thing and dooth but by an accident concurre with it after this manner The going of a lame horse is a plain haulting The horse-man will and woorketh the going of the lame horse Therefore hee will and woorketh the haulting In like sort the Diuell is created and susteined by God The Diuell is wicked Therefore the wickednesse of the Diuel is from God as the author and effector thereof Both which reasons are a like sophisticall false Many thinges in respect of the creatures are sinnes in them selues 1 Reply Those thinges which are in their own kind sinnes or vnto which the definition of sin agreeth they are in themselues sinnes Many actions are in their own kind sinnes as theft lying adulterie murder Therefore they are sinnes in themselues Answer It is a fallacie reasoning from that which is in some respect so to that which is simply so For the whole argument is graunted concerning actions prohibited by God in respect of the creature as they are committed by them against the will of God knowen vnto them either by generall or speciall commaundement or as they are not doone to that end principally as thereby to doe and execute the knowen will of God The reason thereof is certaine and expresse in the Scriptures because the wil of God reueiled in his word is the only and surest rule of goodnesse rightnesse in the creatures Wherefore whose motions and actions accord with the wil of god they are in themselues good pleasing to God but those actions which disagree from his will are in themselues sinnes which God abhorreth and punisheth Rom. 14.23 Whatsoeuer is not of faith is sinne that is whatsoeuer resteth not vpon the certaine commaundement of God neither is doone to that end as thereby to obey the knowen will of God No action euil in it selfe in respect of God But the argumeÌ„t on the other side is false if we respect the wil of god moouing and woorking all the motions and
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
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
is a consuming fire Fourthly That wee might know that whatsoeuer this sonne speaketh it is the will of God and the truth For whatsouer is borne of flesh which is sinful and not sanctified is flesh falshood and vanitie Obiection But he was borne of a Mother which was a sinner Why then should not Christ haue sinne Aunswere The Holy Ghost doth best know how to seuer sinne from mans nature for sinne is not of the nature of man but came else-whence euen from the Diuel Mary therefore was a sinner but that masse of flesh which was taken out of her substaunce was by the operation of the Holy Ghost at the same instant sanctified when it was taken The third thing which is signified 3 The vniting of his flesh vnto his Godhead in that Christ is saide to bee conceiued by the holie Ghost is the vnion of the humane nature with the Woorde For the fleshe of Christ was together both created or formed and also sanctified and vnited to the Sonne of the holy Ghost immediatelie but of the Father and the Sonne by the spirite It is added furder in the Creede Born of the Virgin that he was borne of the Virgine Mary that is of the Virgins substance and that cheifely for these causes 1 That we might know 1 The seede of Dauid Christ our Mediatour to be the true seede of Dauid that is to be true man and our brother who hath humane flesh made not of nothing neither else-whence but issued from the seede of Dauid Isaack and Abraham of whome also the virgine Mary hir selfe came yea of the selfe same masse of Adam whereof both they and we are 2 That it may certainly appeare vnto vs 2 Messias That this Iesus borne of the Virgine is that Messias promised vnto the Fathers For it was foretolde by the Prophets that the Messias the redeemer of mankind should be born of the stocke of Dauid and that by a miraculous conception birth hauing a Virgin for his Mother Wherefore seeing both that is both the prophecies and the miracles are in this Iesus fulfilled there can bee no doubt but that this is the Messias true Man and true God the reconciler of GOD and man 3 That this Christes birth of a Virgin might be a testimonie that he is pure and without sinne 3 Without sinne sanctified in the wombe of the Virgin by the vertue of the holy Ghost 4 That it might bee a figure of our regeneration 4 A figure of our new birth which is not of blood nor of the will of the flesh nor of the wil of man but of God Iohn 1.13 Wherefore to beleeue in Christ which was conceiued by the Holie Ghost â—â—d borne of the Virgin Mary is to beleeue That this naturaâ— Sonne of God conceiued and borne after this maner is made true man after a marueilous order and the same to bee one Christ hauing two natures vnited by personall vnion one to another which are his diuinity and his humanitie and to beleeue farther that he was holy from his mothers wombe to redeeme sanctifie me and that I for this Sonnes sake so conceiued and born haue the right of the adoption of the Sonnes of God For he cannot be Mediatour betweene God men who is not himselfe man who is not righteous who is not vnited with the Woorde that is true and by nature God man of sufficiencie and abilitie to bestowe his purchased saluation for vs on vs. Next after this article of the conception and Natiuitie of Christ for the better vnderstanding thereof followeth not vnfitly the common place Of the incarnation of the Sonne of God or Of the two natures in Christ THE COMMON PLACE OF THE TWO NATVRES IN CHRIST The Questions here to be obserued 1 Whether there be two natures in the Mediatour 2 Whether they be one or two persons 3 If they be one person what maner of vnion that is of them and how made 4 Why this personall vnion was necessarie to be made 1 WHETHER THERE BE TWO NATVRES IN CHRIST OVR MEDIATOVR Two natures in Christ WHAT there are two natures in Christ this one reason doth shewe by good demonstrance Essentiall properties which are opposite caÌ„not be in the same nor be affirmed of the same thing in respect of the same nature or cause Vigilius lib. 4. One nature dooth not receiue in it selfe a thing contrarie diuerse But in one and the same Christ are are affirmed of him properties diuerse contrarie diuine and humane finite infinite passible impassible and such like Therefore there must needes be diuerse natures in him humane and diuine And that the very diuine nature creatresse of all thinges is in Christ Christ true man and of our kinde and nature hath bin alreadie proued It remaineth that we shew a true humane nature to be in him that such as ours is and perfect consisting of a bodie and a reasonable soule of which as of essentiall parts is made a third substance to wit this particular humanitie which the Word hauing taken once into the vnity of person doth neuer laie awaie againe Which we are to holde against heretickes both oulde and newe whereof some deny Christes fleshe to haue bin formed of the Virgins substance but will haue it brought down from Heauen into the Virgin or begotten in her of the substance of the holy Ghost Others fancie Christ to haue in steede of true fleshe the likenesse semblance and appearancie of a mans bodie Others acknowledge indeede that hee hath a true bodie but not a humane soule the roome whereof is supplied by the Woord vnited vnto the body Against these the like errors the sentence doctrine of the church is confirmed First by plaine places of scripture which testify christ Maries son to haue bin made like vnto vs in al things that is in essence in properties in infirmities sin only excepted Lu. 1.31 Loe thou shalt coÌ„ceiue in thy womb bear a son Seeing then the Virgine conceiued this her sonne in her womb bare it vntil the vsual time of deliuery and was deliuered of it as other weomen vse to bee of their children it followeth that his flesh was not brought from heauen or elsewhere taken which should but passe only through the womb of the Virgin but was formed in the Virgins womb of her seed substance Heb. 2.11 He that sanctifieth and they which are sanctified are al of one wherfore he is not ashamed to cal theÌ„ Bretheren And a litle after For asmuch as the children were partakers of the flesh and blood he also himselfe likewise took part with them Again In al things it became him to be like to his brethren Therfore he hath a humane nature of the same kind wholy with ours Heereof hee is called the fruite of Maries womb Luk. 1.42 the first begotten son of Mary Luk. 2.7 made of a woman Gal. 4.4 The seed of Abraham Gal. 3.16
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
All other proofes and arguments may be referred vnto these 2 What is the last iudgement IN euerie iudgement are the Accused the Accuser the iudge the cause examination hearing of the cause the Law according to which iudgement is giuen the sentence of absolution and condemnation and the execution thereof according to the Lawes Judgement then in generall is an inquisition or examination of a cause by an ordinarie and lawfull iudge according to iust Lawes and a pronouncing of sentence and the exequution thereof according to iust Lawes Nowe is it easie to define this iudgement of God This iudge hath no neede of inquisition or examination of the cause or of witnesses and accusers seeing he is himselfe the searcher of harts Therefore there shal be only the iudge men of whom sentence shall be giuen the law according to which sentence shal be giuen execution The definition of it is this 1 The last iudgement is a iudgement which God shal exercise in the end of the world by christ who should then visiblie descend froÌ„ heauen in a cloud in the glorie maiesty of his Father Angels by whom also then shall be raised from the dead all men which haue died since the beginning of the world vnto the end thereof but the rest who are then liuing shal be sodainly chaunged and all presented before the tribunall seate of Christ who shall giue sentence of al and shal cast the wicked with the diuels into euerlasting tormentes but shall receiue vp the godlie vnto himselfe that they maie with him and blessed Angels enioie eternal happinesse and glorie in heauen It may be defined more brieflie on this wise The last iudgement shall bee a manifestation or declaration and separation of the iust and vniust who euer haue liued or shall liue from the beginning of the woâ—ld vnto the end proceeding from God by christ and a pronouncing of sentence on these men and an execution thereof according to the doctrine of the Law and Gospel The partes of this definition wee wil now in few wordes confirme 1. That iudgement shall be a manifestation of the iust and vniust For Reuel 20.12 The books shall be opened that the secrets of hartes may bee laied open 2. There shall bee a separation of the iust and vniust For Mat. 25.32 Christ shall place the sheep on his right hand but the goats on his left hand 3. This manifestation and separation shal be wrought of God by Christ If of God then shal it bee a most diuine and iust iudgement Rom. 3.6 Jf God bee vnrighteous how shall hee iudge the world Jt shall bee made and wrought by christ because Iohn 5.22 The Father hath committed all iudgement vnto the Son And Act. 17.31 God hath appointed to iudge the worlde by a man 4. Jâ— shall bee a pronouncing of sentence Mat. 25.34 Come yee Blessed of my Father We are Blessed of God not in Adam but in his seed and therefore the sentence shall bee giuen according to the gospel For by nature wee are subiect vnto the wrath of God Therefore also shall the godly say When saw wee thee hungering or thirsting They shall confesse that the retribution of rewardes commeth not by their merit but by his grace Furder after this manner the wicked and the godly shall bee iudged according to the Lawe and Gospell Absolution shall bee principally according to the Gospel but shal be confirmed by the Law Condemnation shal bee principally by the Lawe but shall be confirmed of the Gospel Sentence shal bee giuen on the wicked according to their owne merite Sentence shall be giuen on the godlie according to Christes merite applyed vnto them by faith a testimonie and witnesse of which faith shal be their workes Now to be iudged is to bee declared iust before the tribunal of Christ and to enter into euerlasting life and that with a respect and condition of faith which is required in the Gospell Obiection But vnto euerie man shall be giuen according to his workes Therefore iudgement shall be giuen on al according to the doctrine of the Law Aunswere In this sense shal be giuen also vnto the elect according to their works not that their works are merites but in that they are the effects of faith Wherefore vnto the elect shal be giuen according to their woorkes that is they shal be iudged according to faith to be iudged according to faith is to be iudged according to the Gospel But the iudge maketh mention of our woorks and not of faith First because he wil haue it knowen to others why he so iudgeth least the vngodly condemned persons might obiect that hee giueth vs eternal life vniustly Wherefore he wil shew them our workes and will bring them forth as testimonies to refute them that we haue in this life applyed vnto vs Christes merit Secondly That wee maie haue comfort in this life that we shall hereafter according to our works stand at his right hand 3 Who shall be iudge CHrist shall bee the iudge Iohn 5.22 Hee hath committed all iudgement vnto the Son Neither yet are the Father the holie Ghost remoued from this iudgement But Christ immediatly shal speake and giue sentence and that in his humane nature And when he speaketh God shal speake not onely because he himselfe is God but because the Father shal speake by him The iudgement then shall belong vnto all three persons of the God-head as concerning their consent and authority but vnto Christ as touching the publishing and exequuting of the iudgement For Christ shall visibly giue sentence of all which sentence he shal also together execute The church also shal iudge as touching the approbation and allowing of this iudgement as Christ saith Luk. 22.30 That the Apostles shal sit on twelue seates and shall iudge the twelue tribes of Israel that is they shall subscribe vnto Christes iudgement and approoue his sentence The causes why Christ man shall bee iudge are these 1. Because the church is to bee glorified by the same Mediatour by whom and for whom it was iustified Act. 17.31 God wil iudge the woorld in righteousnesse by that man whome hee hath appointed Matth. 24.30 They shal see the sonne of man come in the cloudes of heauen with power and great glorie Ioh. 5.27 The Father hath giuen power to the Sonne to execute iudgement in that hee is the Sonne of man 2. That we maie haue comfort knowing him to bee our iudge who hath purchased vs with his bloode and who maketh vs his brethren yea his parts and members For he is 1 Our brother and our flesh 2 He hath promised and saide Ioh. 3.36 He that beleeueth in the Sonne hath eternall life cap. 6.24 Verilie verily I say vnto you hee that heareth my word beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death vnto life The third cause why he commeth is to deliuer his Church
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
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
of the Gospel It may bee also defined briefly thus Euangelical iustice is a conformitie with the law performed by Christ imputed of God to vs by faith The legal iustice is performed either by the obedience of the law or by punishment For the lawe necessarily requireth one of these That which is performed by the obedience of the law is either generall or particular The general is an obseruing of al the laws which belong vnto vs or it is an obedience according to all the lawes vnto vs appertaining 1. Thes 4.11 Studie to be quiet and to meddle with your owne busines Generall or Vniuersal Iustice â—erfect Iustice This generall iustice is of two sorts perfect and vnperfect The perfect is an external and internal obedience to all the lawes belonging vnto vs. Or it is a perfect both inwarde and outward conformitie with the law of God Deut. 27.26 Cursed be he that confirmeth not al the words of this law to doe them The imperfect or begun iustice Vnperfect Iustice is a conformitie begun onelie and vnperfect euen such a iustice as doth not doe all things or not after that manner which the lawe requireth This vnperfect iustice is also of two sorts Philosophicall Iustice the one Philosophicall the other Christian The Philosophicall is a knowledge in the mind of Gods law and vertues vnperfect obscure and weake and whatsoeuer manner of purpose in the will and heart to doe those things which are right and honest according to that vnperfect knowledge and a directing and gouerning of their behauiour and manners according to the lawes Christian Iustice The Christian is regeneration or a knowledge of God and his law vnperfect indeede yet more notable and perfect than the philosophicall and to be perfected after this life rising from faith and the loue of God kindled in the hearts onely of the regenerate by the vertue and operation of the holy ghost through the gospel and ioined with an earnest and serious inclination of the will and heart to obey God according to all his commaundements The particular iustice Particular Iustice Commutatiue Iustice is that vertue which giueth to euerie one his owne and is of two sorts Commutatiue or exchanging and distributiue The Commutatiue obserueth equalitie of things and prices in exchanges and contracts or bargains The Distributiue Distributiue Iustice obserueth a proportion in distributing offices goods rewardes punishments giuing rewardes and punishments agreeable and proportionable vnto the persons There is also an other diuision of iustice namely Iustice of the person and of the cause Of the person and of the cause Iustice of the person when a person is iust and agreeable to the law Of the cause when he hath a iust and good cause in any controuersie whether the person himselfe be good or bad 3 In what iustice differeth from iustification IVstice is the verie conformitie it selfe with the lawe and the fulfilling of the lawe and the thing whereby wee are iust before god which is the very satisfaction of Christ performed on the Crosse Iustification is the application of that iustice What Iustification is and by this application the thing whereby we are iust euen that iustice and satisfaction of Christ is made ours and except that bee made ours or applied and imputed vnto vs wee cannot bee iust as neither the wall is made white except whitenes be applied vnto it For euen in like manner doth iustice differ from iustification or iustifieng as whitenes from whitening so application and imputation are not all one for imputation is not extended so farre as application For God alone doth impute but wee also doe applie vnto vs. Now Iustification is diuided in like sort as is Iustice Legall Iustification For there is one Justification legall which is a working of that conformitie with God or with the law of God in vs when as wee are regenerated There is another Iustification Euangelicall which is an application of the Euangelicall Iustice vnto vs Euangelicall Iustification but not a transfusion of the qualities into vs or it is an imputation of anothers iustice which is without vs an assoiling and absoluing of vs in iudgement Psal 143.2 In thy sight shall none that liueth be iustified Therefore that iustice whereby being applied and imputed vnto vs wee are iustified is not in vs but without vs. 4 What is our iustice Our righteousnesse is Christs satisfaction which consisteth in his whole humiliation OVR Iustice or righteousnesse that is the iustice or righteousnes of the Gospel whereby we are iust in the sight of God is not our conformitie with the Law but it is Christs satisfaction perfourmed vnto the Lawe for vs or the punishment which he susteined for vs and so his whole humiliation that is his taking of fleshe his vndertaking of seruitude penuâ—ie ignominie and infirmitie his suffering of that bitter passion and death all which he did vndergoe for vs but willinglie and that humiliation and satisfaction freely of God imputed vnto vs his faithful and beleeuers 1. Corinth 2.2 J esteemed not to know anie thing among you saue Jesus Christ and him crucified Coloss 2.10 Ye are compleate in him Rom. 5.19 By the obedience of one shal manie be made righteous Isai 53.5.6 With his stripes we are healed The Lord hath laid vpon him the iniquitie of vs al. Nowe that Christ might perfourme obedience and satisfie for vs it behooued him to bee our Mediatour beeing by himselfe iust and holy Heb. 7.26 For such an High-Priest it became vs to haue holy harmelesse vndefiled separate from sinners and made higher than the heauens All these things are true perfectly wholy in Christ For hee hath perfectly fulfilled the Law for vs 1. by the holinesse of his humane nature 2. Phil. 2.8 by his obedience for he became obedient vnto the death eueÌ„ the death of the crosse And the former fulfilling of the law namely the holinesse of Christes humane nature was requisite for the other euen for his obedience This obedience satisfaction of Christ is our satisfaction our proper iustice for which we please god for which we are receiued into fauor with God the Father and which is imputed vnto vs. That former fulfilling of the Law is indeed imputed also vnto vs namely the humiliation and iustice or righteousnesse of Christes humane nature that wee maie bee reputed holy before god but this holinesse of Christ is imputed vnto vs for his obedience or satisfaction sake because he satisfied for vs gods iustice in susteining eternall punishment and paines which we should haue susteined euerlastingly Hence is it that the effusion of Christes blood as being the complement and consummation of Christes satisfaction is onely said to bee our iustice and righteousnesse 1. Ioh. 1.7 The blood of Iesus Christ cleanseth vs from al sin that is not only from that which is past but also from that which is to come Obiection The
required 1. That they who vse the sign shew forth the death of the lord 2. That they trie thēselues whether they haue faith repentance or no. And seeing the age of Infants can not doe these things Infants are for good cause excluded frō the Supper 6 What is the right and lawfull vse of Baptisme The drosse which the Papistes blend with the simplicity of Christes institution in baptisme is to be reiected THE right and lawfull vse of baptisme is when the ceremonies or rites instituted by Christ in baptisme are not changed Whence it is manifest that the drosse and filth of Papists as oile spettle and exorcisme or coniuration is to bee throwen away Obiection But these appertaine and belong to order and comlinesse Aunswere The Holy Ghost knew well enough what did appertain thereunto Reply But they appertaine to the signifieng of some thing Ans It belongeth not to men to Institute any sign of Gods wil. This also we are to thinke iudge of others of the same hatching 2. The vse of baptisme is right when baptism is giuen to them for whom it was instituted which are al the cōuerted or mēbers of the church 3. When baptisme is vsed to that ende whereunto it was instituted not for the healing of cattle but when the true endes thereof are respected Briefly the lawful and right vse of Baptisme is when hee that is conuerted is baptized according to the lawfull rite and end Now Baptisme may not be reiterated 1 Because it dependeth not on the person of him that baptizeth And further he that is once engraffed into Christ shal neuer bee cast out or reiected and therefore it sufficeth to be once receiued 2 Saluation doth not depend on baptisme 7 In place whereof baptisme succeeded Baptisme succeeded in the roome of circumcision BAptisme succeeded in the place of circumcision which is prooued first by the woord of the Apostle before alleadged For he saith That we are circumcised in Christ with circumcision made without handes by putting off the sinful body of the flesh through the circumcision of Christ The Apostles purpose is by this speech to shew that there is no fruit or vse now Of the circūcision which was made with hands because that was accomplished fulfilled in christ which was by it prefigured and shadowed Now to declare expound these words he presently addeth that they are buried together with christ by baptisme by which words he sheweth that the complement truth of baptism is the cōplement truth of circumcision seeing baptism signifieth one the selfe same thing to vs which circumcision signified of old time vnto the Fathers which is that spiritual circumcisiō which christ accomplisheth performeth in vs. This only is the difference that baptisme is the signe of the thing exhibibited which circūcision prefigured when it was yet absent not exhibited Wherefore wee are taught by this place of Paul that baptism is the same to Christians which circumcision was before to the Iewes 2. That baptism was substituted in the place of circumcision this also conuinceth for that as circumcision so also baptisme is a signe of admission and receiuing into the Church For as the infantes of Iewes and Proselytes beeing borne citizens of the church were thorough grace circumcised but those who were of elder yeares were then first admitted vnto circumcision when they professed Iudaisme so also the infantes of christians are presently baptized but the elder sort are not vntill they haue made profession of true christian doctrine insteede of which profession it serueth the infantes that they were born in the church There are other reasons also besides the testimonies of holy scriptures drawen especially from the vse of Baptisme whereby it may be confirmed that Baptisme succeeded circumcision Now to succeed any sacrament is the former being abolished to be substituted in place thereof and that so as to haue the same vse and end which the former sacrament had and to haue also the same thing signified So is there the same thing signified by baptisme which was before by circūcision Moreouer the citizens of the church are no lesse receiued by baptisme and are discerned from al other men than in times past by circumcision Obiect If baptisme succeeded circumcision then now also only the males are to be baptized if the circumstances of circumcision be kept Answere The circumstances are not now determined as then because also these were peculiar special which maie be omitted without breach of the commandement But this is general agreeing to both that the children of the godly ought by this sign to be engraffed into the church whether that be doone on the eight day or presentlie after their birth 8 How baptisme agreeth with circumcision and wherein it differeth from it CIrcumcision and baptisme agree Baptisme circumcisiō agree 1 In the end which they respect 2 In the thing which they woorke 3 In the thing which they signifie The differences of Circumcision and baptisme 1. In the chiefe and principal end whereas in both is sealed the promise of grace by christ which is alwaies one and the same 2. By both of them is wrought our receiuing into the Church 3 By both is signified regeneration Ye are circumcised in christ with circumcision made without hands Circumcision and baptisme differ 1. In rites For the same are not the rites of circumcision and of baptisme 2. Circumcision on gods behalfe promised grace for the Messias to come baptism for the Messias exhibited The circumcised were receiued into fauour for christ which was to be exhibited the baptised are receiued for christ exhibited 3. Circumcisiō had a promise also of a corporal benefite that is it was a testimonie also that god would giue a certain place for the church in the land of Canaan vntill the comming of the Messias Baptisme hath no promise in particular of any temporall benefite 4. Circumcision on our behalfe did binde to the obseruing of the whole Law ceremonial iudicial and moral Baptisme bindeth vs onely to faith and amendment of life that is to obserue only the morall law 5. Circumcision was instituted for the Jsraelites Baptisme was instituted for all nations that are desirous and willing to come vnto the society of the church 6. Circumcision was to last vntil the comming of the Messias baptisme shal continue vntil the end of the world CERTAINE CONCLVSIONS OF BAPTISME 1 BAptisme is a sacrament of the newe testament whereby christ testifieth vnto the faithful which are baptised in the name of the Father and the Sonne and the holie Ghost remission of all their sinnes the giuing of the holy Ghost and their engraffing into the church and his bodie and they of the other side professe that they receiue these benefites from God and therefore wil and ought hereafter to liue vnto him and to serue him And further the same baptisme was begun by Iohn Baptist and continued by the Apostles because he
And further also to direct our whole life thoughts words and workes to this end that thy most holy name bee not reproched for vs but rather bee f Psal 115.1 71.8 renowmed with honour and praises 123 What is the second petition Let thy kingdome come that is rule vs so by thy word and spirit that wee may g Mat. 6 33. Psal 119.5 143.10 humble and submit our selues more more vnto thee preserue and encrease thy h Psal 51.20 122.6.7 church destroy the workes of the Diuill and all power that lifteth vp it selfe against thy Maiesty make al those counsailes frustrate and voide which are i 1. Ioh. 3.8 Rom. 16.20 taken against thy word vntil at length thou k Apoc. 22.17.20 Rom. 8.22.23 raigne fully and perfectly when thou shalt be al in l 1. Cor. 15.28 al. 124 What is the third petition Thy wil be done in earth as it is heauen that is Grant that we and al men renouncing m Mat. 16.24 Tit. 2.12 forsaking our owne wil maie readily without any grudging n Luc. 22.42 obey thy wil which is only holy and that so euerie of vs may faithfully and cheerfully a 1. Cor. 7.24 performe that duty and charge which thou hast committed vnto vs euen as the blessed Angels doe in b Psal 103.20.21 heauen 125 What is the fourth petition Giue vs this daie our daily bread that is giue vnto vs al thinges which are c Psal 145.15.16 104 27.28 Mat. 6.25 c. needeful for this life that by them wee maie acknowledge confesse thee to be the onely fountaine from whence all good things d Act. 17 27.28 14.17 flow and al our care and industry and euen thine owne gifts to be vnfortunate and e 1. Cor. 15.58 Deut. 8 3. Psal 27.16.17 noisome vnto vs except thou blesse them Wherefore graunt that turning our trust awaie from all creatures we f Psal 62 11. 55.23 place repose it in thee alone 126 What is the fift petition Forgiue vs our trespasses as we forgiue them that trespasse against vs that is Euen for the bloude of Christ doe not g Psal 51 1. c. 143.2 1. Iohn 2.1.2 impute vnto vs most miserable wretched sinners al our offences neither that corruption which still cleaueth vnto vs euen as wee also feele this testimonie of thy grace in our hearts that wee steadfastly purpose vnfeignedly from our hart to h Mat. 6.14.15 pardon and forgiue al those who haue offended vs. 127 What is the sixt petition Lead vs not into temptation but deliuer vs from euil that is because wee our selues are so feeble weak by nature that wee i Ioa. 15.5 Psal 103.14 cannot stand so much as one moment or instant and our most deadlie enemies k 1. Pet. 5.8 Eph 6.12 satan the l Jâ—h 15 19. world and our own m Rom 7.23 Gal 5.17 flesh doe incessantlie oppugne and assault vs vpholde thou vs and establish and strengthen vs by the might of they spirit that we maie not in this spiritual combate n Mat. 26.41 Marc. 13. â—3 yeeld as vanquished but may so long stoutly withstand them vntil at length wee o 1. Thes 3.13 5.23 get the ful and perfect victorie 128 How concludest thou this praier For thine is the kingdome the power and the glorie for euer that is we aske and craue al these things of thee because seeing both thou art our King and art almightie thou art both willing and able to p Rom. 10.11.12 â— Pet. 2.9 giue them al vnto vs. And these thinges wee therefore aske that out of them not vnto vs but vnto thy holy name al glory may q 10.14.13 Psal 115.1 Ier. 33.8.9 redound 129 What meaneth this particle Amen That the thing is sure and out of doubt For my praier is much more certainly heard of God than I feele in my hart that I vnfaignedly r 2. Cor. 1.20 â— Tim. 2.13 desire the same OVT of the diuerse and manifolde doctrine of the two former partes we haue learned that wee are not thorough anie merit of ours but of Gods meere grace by and for Christ redeemed from sinne and death and euen from all the euill both of crime and paine whereof it followeth that we should be thankful for this exceeding benefite bestowed by Christ vpon vs. But we cannot shew approue our selues thankful to God except we be truly conuerted First therefore those things which are spoken Of conuersion are in few words to be expounded Then ensueth the common place Of good works for by them we declare our thankfulnes towardes God and true conuersion cannot stand without good works Afterwardes is adioined the doctrine which entreateth Of the Law whereby wee learne to know good works For those are truely saide to be good works by which we worship God aright shew ourselues to be thaÌ„kful which are done by faith according to the rule and prescript only of Gods Law But because God wil chiefly bee worshipped of vs and magnified by inuocation and for this cause wee shew our thankfulnes most of al by our praiers and thankes-giuing at length the common place Of praier shal bee lastly annexed These things wee purposâ— to declare briefly and in order here following OF CONVERSION THE chiefe Questions 1 What Conuersion is 2 Iâ— what the conuersion of the godly differeth from the repentance of the wicked 3 What are the parts of conuersion 4 Whâ—â— the causes thereof 5 What are the effects of â—onversion 1. WHAT CONVERSION IS FIRST we are to speak some-what of the 〈◊〉 of Conuersion Conuersion is either a generall 〈◊〉 like as is â—â—â—â—ation or it is â—â—ken more specially It signifieâ—â— the same in Latine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dooth in Greeke and Tâ—sâ—hum in Hebrue Moreouer the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very well also interpreted in Latine by * We haue no one english word to answerâ— vnto RESIPISCENTIA For our english REPâ—NTANCE expresseth rather the Latin PaeNITENTIA which agreeth as well to the wicked as to the godly Resipiscentia there beeing the same reason of both names For as the Latine Resipiscentia is deriued from resipisco which signifieth to wax wise after wee haue done a thing So the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also to wax wise after an errour or fault committed to recall or retract our iudgement and opinion and to alter an euill purpose Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine Paenitentia that is repentaunce or penitencie And this Paenitentia is said to be deriued either from Paenites which signifieth to bee grieued and to repent or from Paena which signifieth paine and punishment because the griefe which is in repentaunce is as it were a punishment But the name of paenitentia or repentaunce is more obscure than the name
of conuersio or conuersion For repentaunce dooth not comprehend both that from which wee reclaime our selues and that whereunto we are changed But conuersion comprehendeth the whole because it addeth that mutation and chaunge on which ensueth a beginning of newe life Nowe repentaunce signifieth onelie the griefe which is conceiued after the fact or sinne Moreouer the name of repentaunce is of a larger compasse than the name of conuersion For conuersion is spoken onlie of the godly who alone are conuerted vnto God and in like manner is the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Resipiscentia spoken of the godly only because by these three names is signified the new life of the godly But repentaunce is spoken of the wicked also as of Iudâ—s who indeede repented of his wickednes but was not conuerted because the wicked when they sorrowe or are grieued are not afterwardes conuerted or corrected Whereby also it appeareth how necessarie conuersion is vnto the godlie or those who are to be iustified therefore that moâ—â— exhortatioÌ„s to amendment of life or conuersion the foundation or ground is to be laid concerning the absolute and simple necessity of conuersion it selfe in al those which are to be iustified Nowe let vs see then what conuersion is Conuersion is 1. A griefe for sinne knowen 2. An hatred and flieng of sin 3. A ioy in respect that God is pacified and pleased by our Mediatour and an earnest purpose and desire to obey God in all thinges This definition is proposed by his seuerall partes and the same is wholy and iointly set downe in the Actes of the Apostles To open their eies saith Christ that they maie turne from darknesse to light Act. 26.18 and from the power of Satan vnto God that they maie receiue forgiuenesse of sinnes and inheritaunce among them which are sanctified by faith in mee It is also defined on this wise Conuersion is a mortifieng of the old man and a quickning of the new Or It is a change or mutation of a corrupt mind life and wil into a good stirred vp by the holy Ghost through the preaching of the Gospel in the chosen on which ensue good woorkes or a life directed according to all the commaundementes of God This definition conteineth the verie causes and essence of conuersion and is confirmed by diuerse testimonies of Scripture As Isai 1.16 Wash you make you cleane 1. Cor. 6.11 But ye are washed but yee are sanctified Psal 34.14 Eschue euil and doe good 2 In what the conuersion of the godly differeth from the repentaunce of the wicked THE difference betweene the conuersion of the godly The wicked and godly repent after a diuers sort 1 Their griefe diuers Gen. 4.13 and the repentaunce of the wicked consisteth 1. In their griefe The wicked are greeued only for the punishmeÌ„t torment ensuing not for that they offend displease God So was Caine grieued onely in respect of his torment My iniquitie the punishment of my iniquity is greater than J can beare Behold thou hast cast me out this daie from the earth Now the godly hate indeed the punishment but they are greeued especially for that God is offended and for their sinne So Dauid Against thee Psal 51.4 against thee onlie haue I sinned my sin is euer before mee The good hate to sin for the loue they beare to vertue the wicked for the feare they stand in of punishment So in Peter was a sorrow and griefe for that hee had offended God In Iudas for his torment ensuing not for the sinne it selfe 2 Jn the cause which breedeth repentaunce in both 2 The cause of their griefe diuers The wicked repent by reason of a despaire distrust and dissidencie so that they runne more and more into desperation murmuring and hatred against God But the godlie repent by reason of faith and a confidence which they haue of the grace of God and reconciliation and so comfort and erect themselues againe in the Mediatour they trust in God and relie on him with Dauid Psal 51. Purge mee with Hyssope and J shal be cleane 3 Jn the effect 3 The effect of their griefe diuers which their repentaunce wooâ—â—â—eth in them In the wicked newe obedience dooth not follow repentaunce but they goe forward in their sinnes they are mortified indeed themselues and quite destroied but the old corruption of their nature that is sin is not mortified in them and how much the more they giue themselues to repentaÌ„ce so much the more is in them an hatred of God murmuring flying and turning away from God and an approching vnto the Diuel But in the godly newe obedience followeth accompanieth repentance and how much the more they repent so much the more dieth the old man in them and the studie and desire of righteousnes liuing well is in them so much the more encreased For the conuersion of the godly is a reuersioÌ„ or returning vnto God from the Diuel from sins and from their old nature 3 What are the parts of Conuersion THE parts of Conuersion are in number two The 2. parts of conuersion 1 Mortification 2 Quickening as the Apostle sheweth The mortifieng of the old man and the quickening of the new man So speak we better with the Apostle than if wee should follow them who make Contrition and Faith the parts of conuersion Nowe by contrition they vnderstand also mortification by faith they vnderstand the ioy which followeth the studie of righteousnesse newe obedience which are indeede effects of saith but not faith it selfe and coâ—â—ition goeth before conuersion neither is conuersion it selfe nor any pâ—rt thereof but only a preparing of men vnto conuersion and that in the Liect only not in others And this is the reason why they beginne the preaching of Repentance from the Law then come vnto the gospell so come backe againe vnto the Law The Old man which is mortified is a meere sinner onely namely our corrupt nature The New man which is quickned is he who beginneth to cease from sinnes namely as our nature is regenerated Mortification Mortification conteineth 1 A knowledge of sinne 2 A griefe for sin and for the offending of God 3 The flieng and shunning of sinne By this appeareth that conuersion or mortification is verie vnproperly attributed vnto the wicked because in them is not any hatred or shunning of sin neither any griefe for sinne all which mortification doth comprehend Furdermore The knowledge of sinne goeth before that griefe which is vnfained proceeding from the hart which mortification conteineth because the affections of the hart folow knowledge Wherefore knowledge or acknowledgement shall be a part or at least a cause of the other two partes in both parts of conuersion The griefe which is in the wicked when they repent is a griefe for the euill either to come or present which is punishment But the griefe which is in the godlie when they repent is
1. A griefe both for sin past and present which is called Sorrowe and also for sinne to come which is called Feare 2. An hatred of sinne committed both of present sinne and of sinne to come 3. An auerting from sinne committed both present and future sinne 4. A flying of sinne to come The griefe is in the heart The flieng is in the will in that we wil not here after commit sinne The auerting is in the hart and wil and it is an auerting vnto somewhat to wit an auerting from euil vnto good This former part of conuersion is called mortification 1. Because as dead men can not shew foorth the actions of one that is liuing so our nature the corruption thereof beeing abolished doth no more shew forth or exercise her actions that is doth no longer bring forth actuall sinne originall sinne beeing repressed For the dead bite not 2. Because mortification is not wrought without griefe and lamenting The flesh rebelleth against the spirite and for this cause mortification is also called a crucifieng Quiâ—â—ening Quickâ—â—â—â—g comprehendeth those thinges which are contrarie vnto mortification 1. The knowledge of Gods mercie and the applieng thereof in christ 2. A ioifulnesse thence arising which is for that God is pleased and for that newe obedience is begun and shal bee perfected 3. An ardent or earnest endeâ—â—ur and purpoâ—â— to sinne no more arising from thankefulnes and because we reioâ—â—e that we haue God appeased and pacified towardes vs a desire also of righteousnesse and of reteining gods loue and fauour That ardent desire both of not sinning and also of righteousnesse and of reteining Gods loue and fauour is newe obediencâ— it selfe This latter part of conuersion is called quickening for a cleane contrarie respect vnto that for which the former part was called mortification 1. Because as a liuing man doth the actions of one that liueth so quickening is a kindling of newâ— faculties and qualities of working in vs. For the loue of God is kindled in vs and the holy Ghost is giuen vs by whom we doe good woorkes By nature the vnregenerate are dead astouching good works The regenerate begin to doe good woorkes 2. In respect of that ioie which the conuerted haue in God which is a most pleasaunt thing This ioie in God which is the other part of quickening ariseth from hence to wit in that we know God now to be pacified towardes vs and that we are able to performe the Law and bee conformed and correspondent vnto the Law and God 4 What are the causes of conuersion THE principal efficient cause of conuersion is the holie Ghost Conuert vs and we shal be conuerted The instrumentall causes or meanes are first the Lawe then the Gospell and after the doctrine of the Gospel hath beene preached Lamen 5 2â— againe the doctrine of the Law For the preaching of the Law goeth before preparing vs to the preaching of the Gospel because without the Lawe there is no knowledge of sinne and therefore no griefe or sorrowe for sinne Afterwardes followeth the preaching of the Gospell because without the Gospel there is no faith after the preaching of the Gospel againe followeth in the church the preaching of the Law that it maie be the squire of our actions So doe the Prophets first accuse threaten and exhort and then promise and lastlie exhort againe Such was also Iohn Baptistes preaching And such is the preaching doctrine of repentance which comprehendeth the Law the gospel The next instrumentall cause is faith because without faith there is no loue of God and except wee knowe what the wil of God is as namely that hee wil remit vnto vs our sinnes by and for Christ conuersion will neuer be begunne in vs neither in respect of the first part thereof which is Mortification neither in respect of the second part which is Quickening For by faith are the harts of men purified without faith there is no true ioying iâ— God neither can wee without faith loue god And whatsoeuer is not of faith is sinne All good works flow from faith as from their fountain We being iustified by faith haue peace with god The furthering causes of conuersion are The crosse chastisementes as also punishmentes benefites and examples of others The subiect or matter of conuersion which belongeth to the mind will and hart is 1. Jn the minde and vnderstanding a right iudgement concerning god his wil and workes 2. In the wil an earnest and ready desire and purpose to obey god according to al his commaundementes 3. In the hart a good reformed affection The obiect of conuersion is 1. Sin or disobedieÌ„ce which is the thing from which we are conuerted 2. Righteousnes or new obedience which is the thing whereunto we are conuerted The formal cause of conuersion is the conuersion it selfe and the properties thereof The chiefe finall cause of conuersion is gods glorie The next and subordinate ende is our good euen our blessednes and fruition of euerlasting life There is another end also of conuersion which is lesse principall to wit the conuersion of others When thou art conuerted confirme thy brethren Let your light so shine before men that they may glorifie your heauenly father which is in heauen 5 What are the effectes of conuersion THE effectes of conuersion are all good woorkes and an earnest desire both to obey God according to all his commandements without exception also to conuert and recall others into the way The conuerted or beleeuers sinne indeede oftentimes but they defend not their sinnes but endeuour more and more to shun and auoide them OF GOOD-WORKES THE chiefe Questions 1 What good-workes are 2 How they may be doone 3 Whether the works of Saints be perfectly good 4 How our woorkes though not perfectlie good please God 5 Why we are to doe good-workes 6 Whether good-woorkes merit any thing in the sight of God 1 WHAT GOOD-WORKES ARE. GOOD workes are such as are done according to the prescript rule of Gods Lawe with a true faith to the glorie of God onlie Three things are heere to be considered 1 The conditions cirumstances required for the making a woorke good 2 The difference betweene the woorkes of the regenerate and the vnregenerate 3 Jn what sort the morall woorkes of the wicked are sinnes 1 That a work which we do may be good these conditions are required necessarily vnto it 1 That it be commaÌ„ded of God Matt. 15 9. Jn vaine they woorshippe mee teaching for doctrines mens precepts No creature hath the right or wisedome and vnderstanding to institute and ordaine the worship of God But good woorkes wee speake of morall good and the worship of God are all one Nowe Morall good is farre differing from naturall good in as much as al actions as they are actions euen those of the wicked are good that is naturallie but all actions are not good morally that is agreeing with the iustice of God And thus is
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
which are written in the booke of the Law to doe them Now that the Law dooth not take away the intercession of Christ is apparant out of the gospell which teacheth that it is correspondent and agreeable vnto the iustice and Lawe of God that sinners should be receiued into fauour a sufficient satisfaction and their conuersion being interposed and comming between For god is not at variance with himselfe in the doctrine of the Law and the gospel The Ceremonial or lawes deliuered of god by Moses concerning Ceremonies binding the Iewes vntill the comming of the Messias that they should distinguish this people the church from others and should be signes symboles types or shadowes of spirituall thinges to be fulfilled in the New Testament by Christ That this definition may be vnderstood we must know what ceremonies are to wit solemne externall actions that is often to bee after the same maner with the same circumstances reiterated ordained of God or of men also to be vsed in the seruice and woorshippe of God for order or signification sake But the Ceremonies which are ordained of God are simple absolutely diuine worship The ceremonies which are ordained and instituted of men if they be good are a woorship onely seruing for diuiuine worship The Judicial or Lawes concerning the ciuill order or ciuil gouernement that is of the offices of Magistrates iudgementes punishments contractes and of the distinguishing and bounding of dominions deliuered of God by Moses for the settling and preseruing of the Jewes common wealth binding al Abrahams posteritie vntil the comming of the Messias and furder that they should be the bond of the preseruation and gouernment of this Mosaicall common wealth vntill the Messias was manifested and certaine markes whereby this people which was bound vnto them should be discerned from al others and should withall bee kept in honest discipline and good order lastlie that they might be types of that order which should be in Christs kingdome that is of the spiritual regiment of the Messias Ceremoniall and ciuill Lawes whether they be diuine or humane so that they be good are verily agreeable vnto the Decalogue But yet are they deduced thence onely by a necessary consequence and serue thereto as certaine prescriptions of circumstances Hereby plainly appeareth the difference of these Lawes which yet is diuerse because there is not one and the same gouernement of the common-wealth and of the church neither is there the same end of al these Lawes neither are al these Lawes after the same maner abrogated But the chiefe and especiall difference of these lawes is drawen frō the binding time knowledge or manifestation 1. The Moral ordinances are knowen by nature The ceremonial and ciuil are not knowen by nature but are instituted according to the diuersity of causes and circumstaunces 2. The Moral bind al men and euen the Angels also The ceremonial and ciuill were onely prescribed vnto the people of Israel And therefore Iob Iethro Naaman the Cyrian and others who are recounted for religious men that is such as were borne of Paynims and liued amongest them but yet worshipped the God which was manifested among the people of Israell they did not obserue the Leuiticall ceremonies and yet did neuerthelesse please God And the verie ordinaunces themselues concerning the ceremonies and the forme of ciuill gouernement shewe that they bind Abrahams posteritie onelie whom God woulde by this fourme of gouernment and worshippe distinguish from other nations 3. The Lawes of the Decalogue are perpetual in this life and after this life The ceremonial and ciuill were deliuered of God at a certaine time and againe abolished 4. The Moral Lawes speak of both internall and external obedience The ceremoniall and ciuil speak of externall obedience only albeit neither doth this please God without the internall and morall obedience 5. The moral Lawes are not limited by certain circumstances but are general as that there is a time to bee granted for the ministery and seruice of God and that the ministery is to be preserued that adulterers and theeues are to be punished But the ceremonial and ciuil Lawes are special or a limitation of circumstances which are to be obserued in external rites or actions both ecclesiastical and ciuil as that the seuenth daie is to be alotted for the ministery and seruice of God that the Tenths and first-fruits are to bee giuen to the Priestes that adulterers are to be stoned that theeues are to be amerced with a four-fold restitution 6. The ceremonial and the ciuil Lawes also are types or figures of other things for whose cause they were ordained The moral signifie or prefigure nothing but are signified by the rites and ceremonies 7. The morall are the end for which other causes are to bee made or they are the principal seruice and worshippe of god The ceremonial and ciuil serue for the moral ordinances that to them obedience might be rightly and duely perfourmed that a certain time and certain rites may be obserued in the publique ministery of the church that the ministery it selfe maie bee maintained and preserued 8. The ceremoniall giue place vnto the Morall The Morall giue not place vnto the Ceremoniall The Morall Lawe the Naturall and the Decalogue differ The Decalogue is the summe of the morall Lawes which are scattered throughout the whole Scripture of the olde and new Testament The Naturall lawe dooth not differ from the Morall in nature not corrupted but in nature corrupted a good part of the natural law is darkened by sins and but a little part only concerning the obedience due to god was left remaining after the fall For which cause also God hath in his church repeated againe and declared the whole sentence and doctrine of his Lawe The distinctions of these Lawes are to bee knowen both in respect of the differences of the same and also in respect of their aborgating and lastly for the knowing and vnderstanding of their vse 3 What the vse of the Lawe is THE first and principall vse of the ceremoniall and iudiciall Lawes of Moses was to serue as a schoolemaster vnto Christ and his kingdome that is to bee a signification of spirituall and Heauenly things in Christs kingdome namely the benefites of Christ towardes his Church and the duty of the Church towardes God and christ Gal. 3.24 The Law was our Schoolmaster to bring vs vnto Christ This S. Paul prouounceth of the whole Lawe of Moses But that it is true concerning the forme of ceremoniall worshippe and ciuill gouernment for a type and signification of christs kingdome the Epistle to the Hebrues doth purposely teach from the beginning of the fourth chapter to the end of the tenth all places of Scripture which referre the ceremonies and kingdome of the old people vnto Christ as Coloss 2.11 Wee are circumcised with circumcision made without hands 1. Cor. 5.7 Christ our passeouer is sacrificed for vs. Psal 110. Thou art a Priest for euer Dan. 9. The
such as define the circumstances of the duty of magistrates and subiects and citizens one towardes another is in euery place and at all times most iust the same are law-makers to follow But in that forme of the Mosaicall gouernment many things are applied to the state and condition of that nation region time and ceremoniall woorship the obseruation whereof would now be neither iust nor profitable because the causes for which those lawes should be giuen to the Iewes are taken away or changed as of giuing a bill of diuorce of marrieng the widowes of their kinsemen Wherefore God will not that all nations and ages be tied vnto those Lawes An argument whereof is that euen at that very time when hee commanded these Lawes to be obserued he bound not all nations but onely Abrahams posterity vnto them and yet some that liued according to such ciuil Lawes of other nations as were not wicked and vngodly did please him as Naaman the Syrian and whosoeuer of the Gentiles were conuerted who yet notwithstanding did not obserue the ceremonies and ciuill Lawes of the Iewes And Paul Rom. 13. saith we must obay not only those which gouern according to Moses lawes but also other Magistrates as the ordinance of god as long as they command nothing contrary to the commandements of God And himselfe also submitted himselfe vnto the Romane Lawes when he appealed vnto Caesar and when he said Jt was vnlawfull to binde one vncondemned which was a Romane Furdermore if any man will hence conclude That seeing it is lawfull to vse the Lawes of other common-weals as the Athenian Romane such like it is therefore much more lawfull beseeming to imitate and folow the forme of that common-wealth which was immediately ordered and constituted by God himselfe We easily grant that wise and discreete magistrates and law-giuers may take as wel thence as out of other gouernmentes if there bee anie thing conuenient and agreeing with their subiects with whom the times wherein they liue so that all opinion of necessity bee taken away that is so that it bee not therefore commaunded or reteined because it was prescribed by Moses to the Iewes but because there are good reasons wherefore nowe also it shoulde bee doone so and if the causes be chaunged then that the liberty also of changing these lawes by publicke autority be reteined Moreouer although ceremoniall and ciuill lawes are wholy abrogated as touching obedience also yet is not the Morall law in like manner abrogated For this after Christ was exhibited ceased indeede as touching the curse and constraint but not as touching obedience The reasons hereof are strong and cleare First The Sonne of god was not therefore made Mediatour tooke the forme of a seruant became obedidient vnto his Father euen vnto the death of the Crosse and redeemed vs from the curse of the Law that we should continue and persist in sinnes and enmity with God but that hee might deliuer vs from sinne reconcile vs vnto God and make vs againe like vnto god the temple of god If then he had this end for which hee did deliuer vs from the curse of the Lawe hee did not withall take away the bond of our obedience For this is the Mediatours office to expiate and do away sins and to bring to passe that hereafter the party offended bee no more offended by that party which had offended Secondly how much the more and greater Gods benefites are towardes vs so much the more are we bound to yeeld thankefulnes vnto him that is to liue according to his will and Law But they who are iustified and regenerated by faith in Christ haue receiued moe and greater benefits than others For these are ouermore added vnto their creation and preseruation and other benefits common to the wicked with the godly Therefore we are more bound after than before regeneration and iustification to yeeld and performe obedience to Gods Law Many testimonies confirme the same as Mat. 5.17 Thinke not that I am come to destroy the Law or the Prophets J am not come to destroy them but to fulfill them This is meant of all the parts of the Lawe but especially of the morall Lawe For Christ fulfilleth the Law foure waies First by his owne righteousnesse For Christ onely hath perfectly performed such obedience as the Lawe requireth both because he was the sonne of God and conceiued by the holy Ghost and also because hee could not haue satisfied for vs except himselfe were free from all spot or staine of sinne Heb 7 26. Such a high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners Secondly by paying sufficient punishment for our sinnes Rom. 8.3 For that that was impossible to the Lawe in asmuch as it was weake because of the flesh god sending his owne Sonne in the similitude of sinnefull fleshe and for sinne condemned sinne in the fleshe that the righteousenesse of the Lawe might bee fulfilled in vs which walke not after the fleshe but after the spirite 2. Cor. 5.21 He made him to be sinne for vs which knew no sinne that we should be made the righteousnes of God And this fulfilling of the types of the lawe the paying of that punishment which wee did owe is that verie abrogating of the Lawe whereof wee haue spoken Thirdly Christ fulfilleth the Lawe in vs by his spirite reforming vs by him vnto the image of God that we also may in this life begin internall and externall obedience which the lawe requireth of vs may perfourme the same whole and entire in the life to come Now both these to wit punishment paide for vs by Christ and righteousnes begun in vs are comprehended and vnderstoode by S. Paul when he saith That the righteousnes of the lawe is fulfilled in vs which walke after the spirite And of the giuing of the Holie Ghost and of regeneration which is wrought for and by Christ S. Paul purposely entreateth Rom. 6. 7. Fourthly Christ fulfilleth the lawe by teaching it that is by repurging and purifying it from errors and corruptions and by restoring the true doctrine and vnderstanding thereof which he doth Matth. 5.6 7. If then Christ both teacheth and restoreth the obedience of the lawe in vs he doth not abolish the lawe as concerning obedience The same doth Paul teach Rom. 3.31 Do we then make the lawe of none effect through faith God forbid yea wee establish the lawe Now by faith or by the righteousnes and iustice of faith the Law is established not onely in confessing or approuing the iudgement and accusation of the Lawe against vs as that we doe not yeeld due obedience vnto the Lawe for asmuch as we seeke for righteousnesse without our selues in Christ in satisfieng because through faith is applied vnto vs christs satisfaction equiualent to eternall punishment which the Law required of vs not performing perfect obedience by this faith then it is wrought that without the
towardes them therefore they loue him and for this loue of him whom they haue offended they are the more grieuouslie sorry So is it saide of Peter Matth. 26 75. So he went out and wept bitterly This Sonne-like fear differeth from a seruile or slauish fear because this son-like feare ariseth from a confidence and loue of god and therfore principallie it shunneth the displeasing and offending of God and is certaine of euerlasting life Seruile feare ariseth from a knowledge and an accusing of sinne and from a feeling of gods iudgement and anger against sinne and is a shunning and hatred of God and punishment not of sinne and is so much the greater how much the more certaine expectation there is of euerlasting damnation and howe much the greater despaire there is of the grace and mercy of God This feare of God is in diuels and in the wicked and is that beginning of euerlasting death which the wicked feele in this life Gen. 3.10 J heard thy voice in the garden and was afraide Iames 2. The Diuels beleeue and tremble Isai 57. There is no peace vnto the wicked Wherefore seeing it is an hatred and shunning not of sinne but of God and is repugnant to the faith and loue of God it is not commanded but forbiddden in this commaundement 1 John 4.18 There is no feare in loue but perfect loue casteth out feare for fear hath painfulnesse and he that feareth is not perfect in loue Now because in the Saintes in this life neither faith nor loue are perfect but are often shaken with many tentations and doubts therefore albeit this Sonne-like feare is begunne in them yet is it neuer in that puritie but that some seruile feare is mingled with it Examples hereof are rise and frequent in the Psalmes and in the booke of Iob. Psalm 32.3 When J held my tongue my bones consumed when J roared al the daie Psalm 38.4 Mine iniquities are gone ouer mine head and as a weightie burden they are too heauie for mee Mine heart panteth my strength faileth me Iob. 13.24 Wherefore hidest thou thy face and takest me for thine enimy We are further hereto obserue that oftentimes in scripture the loue of god and the fear of god is taken for the whole worship of god or for the generall obedience according to all Gods commaundementes As Prou. 1.7 The feare of the Lord is the beginning of wisedome 1. Timot. 1.5 The ende of the commaundement is loue out of a pure heart and of a good conscience and of faith vnfeigned 1. Iohn 5.2 In this wee know that wee loue the childen of god when we loue god and keep his commandments The reason heereof is because the knowledge of God the feare and loue of God and faith are causes of our whole obedience and they who truly loue and feare God wil not offend him in any thing but endeuor to do al thinges pleasing vnto him and acceptable The vices which are opposite or contrary to the vertues of this first commaundement NOT to haue the true god is either to haue no god or to haue moe gods or another than the knowen god or not to acknowledge god to bee such vnto vs as he is manifested Likewise not to trust in god not to subiect and submit our selues vnto God in true humilitie and patience not to hope for all good thinges from him alone not to loue and feare him The parts of this impietie are those vices which are contrarie vnto those vertues which were before recited Vnto the knowledge of God is repugnaunt 1. The ignorance or not knowing of the true God and his will which is not to know those things of God or to doubt of them which we ought to know by the benefit of our creation by his manifestations This ignorance is either naturall or engendred in men which is of those things which we are ignorāt of or cannot vnderstand thorough the corruption of our nature or else it is a purposed or endeuoured ignoraunce which is of those thinges that our conscience telleth vs must bee inquired after neither yet doe wee inquire after them with an earnest desire namely with a desire of learning them of obeying God Of this ignorance it is said Psal 14.2 There is none that doth vnderstand and seeke God 2 Errors conceiued or false imaginations opinions of him as when some imagine there is no God some faigne that there are moe Gods or if they professe it not in words yet indeed they make Gods while they ascribe those things to creatures which are proper to God only as they who make their praiers vnto Angels and to men departed For praier and inuocation attributeth vnto him who is inuocated infinite wisdome and power Wherefore Paul saith that they who pray vnto creatures Rom. 1.23 Turne the glorie of the vncorruptible god to the similitude of the image of a corruptible man of birds and of foure-footed beasts Apoc. 19.10 and of creeping things So neither will the Angel suffer Iohn to worship him and addeth this reason J am thy fellow seruaunt and one of thy brethren which haue the testimonie of Jesus worship God In like manner also they imagine false opinions of God who knowe God to bee but one but knowe not the true god as Mahumets Sectaries And so they also who know that one and true God but neglect him and are not moued to worship him to trust in him to loue him For the knowledge of good doctrine doth not suffice alone because then the Diuel also should haue this vertue but there must also accompany it an inward motion of the minde to embrace and follow the same 3 Magike Sorcery Witchcraft which is most repugnaunt and contrary to the knowledge of God For it is a league or couenant with the Diuel the enimy of God with certain woordes or ceremonies adioined that they doing and saieng this or that shal receiue thinges promised of the Diuell and such thinges which are to be asked and receiued of god alone as that by his aide and assistaunce they shal know or woorke things not necessarie tending either to the fulfilling of their euil lusts or to ostentation or to the commodities of this life Now in these ceremonies and wordes which they vse there is no efficacy or force but the Diuel himselfe accomplisheth those things which he hath promised to this end that they may reuoult from God to the Diuel Magus as also Magia that is Magike is a Persian word signifieng a Philosopher or a teacher But men perceiuing their owne ignoraunce sought for the Diuels help Leuit 20 6. Deut. 18.10 so the names grue infamous Now as Magicians so they also are condemned by this commaundement whosoeuer vse the help of Magicians Vnto Magike belong enchauntments which are the vsing of certaine woords or ceremonies according to a couenaunt before entered with the Diuel which being doone and spoken the Diuell should perform that which the
of thinges that were to bee fulfilled by Christ namely of sanctification and euery type must giue place to the thing thereby signified Likewise it was a seuering or distinguishing of the Iewes from other nations but this seuering and distinction was taken away by christ 3 The Lord saith of the sabboth daie Jt is a signe betweene mee and the children of Jsrael for euer and an euerlasting couenaunt Aunswere 1. The ceremonial sabboth was perpetuall vntil Christes comming who is the end of ceremonies 2. The sabboth is eternal as concerning the thing signified which is a ceasing from sins and a rest in God for in this sense are all the types of the old testament eternal euen the kingdome of Dauid also which yet was to be ouerthrown before the comming of the Messias 4 We grant the Mosaicall ceremonies to be changeable yet it followeth not thereof that the Lawes which were made before Moses time are changeable in the number whereof also is the keeping of the Sabboth daie Aunswere The ceremonies which were ordained by God before Moses are also changeable because they were types of the benefites of the Messias to come and therefore are by his comming abolished as circumcision which was giuen vnto Abraham as also the sacrifices which were prescribed vnto our first Parents 5 The lawes which were giuen of God before the fall are not types of the benefites of the Messias and binde all mankind for euer for then was not giuen as yet the promise of the Messias and there was one and the same condition of all mankind But the Sabboth of the seuenth daie was ordained by God assoone as the creation of the world was finished before the fall of mankinde Therefore it is vniuersal and perpetual Aunswere The Maior proposition is true concerning the morall lawe the notions whereof were imprinted in mans minde at the first creation but it is not true as touching the ceremonie or obseruing of the seuenth day as which after the fall was made a type of the benefites of the Messias in the Mosaicall lawe therfore in like maner as other ceremonies which were either then or before instituted it became subiect to mutation change by the comming of the Messias For god would not haue the shadowes of thinges to continue or remaine the thinges themselues being once come and exhibited Wherefore albeit we graunt that the exercises of diuine woorship were to haue beene kept on the seuenth day according to the commaundement prescript of the Decalogue as well if men had neuer sinned as nowe after they sinned yet notwithstanding seeing god hath enrolled this ceremonie amongest the shadowes of the Messias to come he hath by this new law enacted by Moses made it changeable together with other ceremonies 6 The cause of a law beeing perpetual doth make the lawe it selfe also perpetual The memorie and celebration of the creation and the meditation on the works of God is a perpetual cause of the Sabboth Therefore the Sabboth is perpetual Aunswere A law is made perpetuall or vnchaungeable by reason of an vnchangeable cause that is if that cause it doe necessarily or perpetually require this lawe as an effect or meane but not if at other times that ende may bee there come vnto by other meanes or if the Law-giuer may as wel obtaine the same ende by another Law In like maner seeing also this Lawe of sanctifieng the Sabboth of the seuenth day being repealed abolished we may neuertheles godlily holily by other means meditate on gods works it foloweth not that this law of the ceremonial Sabboth is perpetual although the memorie celebration of Gods creation workes ought to be perpetual and therefore hath the Church by common consent according to Christian libertie well chaunged this ceremonie of obseruing the seuenth day being taken away by Christ hath substituted in the place of the seuenth day the first day of the weeke yet so that there is obserued no difference of daies which is vtterly forbid in the Church seeing one day is not holier than another Wherefore also great difference is there betweene the Christian obseruing of the Lords day and the Iewish obseruing of the seuenth daie For 1 It was not lawfull for the Iewes to change the saboth or to omit it as being a part of ceremoniall woorship The christian church retaining still her libertie alotteth the first day vnto the Ministerie without adioyning any opinion of necessitie or woorship 2 The olde ceremoniall Sabboth was a type of things to be fulfilled in the new Testament by christs but in the new Testament that signification ceaseth and there is had regard onlie of order and comelinesse without which there could be either no ministerie or at at least-wise no well ordered ministerie in the church OF CEREMONIES The speciall Questions 1 What Ceremonies are 2 Howe the Ceremoniall Lawes differ from the Morall Lawes 3 How manie sortes of Ceremonies there are 4 Whether the Church maie ordaine Ceremonies 1 WHAT CEREMONIES ARE. CEremonies are external solemne actions ordained in the Ministerie of the Church either for order sake or for signification 2 How the ceremoniall Lawes differ from the Morall 1 CEremonies are temporarie the Morall are perpetuall 2 The Ceremonies are done all alike The Morall are not doone alwaies alike 3 The Ceremonies signifie The Morall are signified 4 The Morall are as the generall The Ceremoniall are restrained in speciall 5 The Ceremoniall serue for the Morall The Morall are the end or scope of the Ceremoniall 3 How manie sorts of Ceremonies there are CEremonies are of two sorts some commaunded by God some ordained by men Those that are commanded by god cannot be changed but by God only and those are either sacrifices or Sacraments A sacrifice is an obedience which wee performe to God A Sacrament is a token whereby God testifieth somewhat to vs. Those ceremonies which are ordained by mē may be changed by the aduise of the church if there bee good causes for the changing and alteration of them 4 Whether the church may ordaine ceremonies THE church maie and ought to ordaine ceremonies because without defining and determining of circumstaunces the Moral cannot be kept There are notwithstanding certaine conditions to bee obserued by the Church in ordaining ceremonies namely They must bee such ceremonies as are not impious but agreeable to the word of the Lord. Secondly they must not be superstitious so that wee must not thinke them necessarie to be done nether must they be done with offence Thirdly they must not be too many 4. They must not be idle and vnprofitable but must al tend to edifieng OF THE MINISTERIE The chiefe Questions 1 What the Ministerie is 2 What are the degrees of Ministers 3 For what end and purpose the Ministerie was instituted 4 Vnto whom the Ministerie is committed 5 What are the duties and functions of Ministers 1 WHAT THE MINISTERY IS THE Ministerie is a function by God ordained of teaching
is obedience according to al Lawes that appertaine vnto al in respect of euery ones vocation and calling That this is here commaunded is manifest because the superiours must require this of their inferiors and incite them by their example to obey and inferiours are commaunded to obey al iust ordinaunces and commandements Neither doth it hinder that the honour of the ministerie also doth comprehend the whole obedience of the Lawe For there it is exacted as obedience vnto the voice of god himselfe here as obedience towards men that bear rule ouer vs. 2 The second common vertue to both is the particular distributiue iustice which keepeth a proportion in distributing of offices and rewardes or which is a vertue giuing to euery one his owne Now euery mans owne is such an office or honour or reward as is conuenient and fit for him or belongeth vnto him Roman 13.7 Giue to all men their dutie tribute to whom ye owe tribute custome to whom custom fear to whom fear honour to whom ye owe honour 3 Sedulitie or diligence or fidelitie which is a vertue in a man well knowing and vnderstanding those parts which belong properly vnto his owne duty and office examining them and doing according to Gods commaundement those things that belong vnto him constantly continually studiouslie willingly and cheerfully likewise conteining himselfe with this endeuour of wel doing within the bonds of his owne duty and calling letting passe thinges that appertaine not to his vocation and such as are vnnecessary and al to this end principally as thereby to serue god and his neighbour and to doe those thinges which are pleasing to God and profitable vnto men 1. Thess 4.11 Studie to bee quiet and to meddle with your own busines Roman 12.8 He that ruleth let him do it with diligence Eph. 6.6 Serue as the seruants of Christ doing the wil of God from the heart Eccle. 9.10 Al that thine hand shal find to doe doe it with al thy power But it is to be obserued that this vertue is not onely to vnderstand what are the parts of a mans duty but also to examine search if yet there be ought remaining which hee knoweth not to belong vnto his duty For hee that knoweth not must seeke and search otherwise hee shal neuerthelesse render an account of neglecting his duety because his ignoraunce was purposed and voluntary 4 Grauitie which is a vertu that obserueth that which becommeth a mans person and sheweth a constancy and squarenesse in words deedes gestures that thereby wee may maintaine our good estimation or authority that our calling be not reproched For because God wil haue superiors to be honored he wil also that they themselues maintaine their owne honour Now true glory which is an approbation yeelded vs both of our owne conscience and of the conscience of others iudging aright seing it is a vertue necessary both for the glorie of God and for the safety and well-fare of men is without question to be desired so that these ends be withal respected Prou. 22.1 A good name is to be chosen aboue great riches Eccles 7.3 A good name is better than a good ointment Eccles 41.12 Haue regard to thy name for that shal continue with thee aboue a thousand treasures of gold Gal. 6.4 Let euerie man proue his owne work and then shall hee haue reioicing in himselfe onelie and not in another Tit. 2.7 Aboue all thinges shew thy selfe an example of good woorks with vncorrupt doctrine with grauity integritie 5 Modestie is a vertue which hath neere affinity with grauity whereby a man knowing his owne imbecillity and considering his place and office wherein hee is placed by God keepeth a meane and conueniency of person in opinions and in speech of himselfe and in actions and in behauiour to this end that we giue no more to our selues than becommeth vs that we shew no more glitter or gorgiousnesse in our apparel in our behauiour in our talke and life than is needefull that wee set not our selues before others or oppresse others but behaue our selues according to our ability and capacity with an acknowledgement of Gods giftes in others and of our owne defectes Now as it was said modestie hath an affinitie with grauity For if grauitie be not ioined with modesty it degenerateth into ambition and swelling Humilitie and Modestie differ in their ende and Modesty is toward men acknowledging their owne vices and the giftes that are in others Humility is towards God Galat. 6.3 Jf anie seeme to himselfe that hee is somewhat when hee is nothing he deceiueth himselfe in his imagination 6 Loue or tender affection toward our kindred and neere of bloude as towardes our Parentes children and other kinsfolkes For when God willeth vs to honor our Parents he wil also that we loue them and that as our Parents and when he wil haue them to bee Parentes hee will haue also their children to bee loued of them and that not onely as straungers but as their children For seeing God ordaineth the bonds of coniunction betweene men he also alloweth the degrees of loue and duties 1. Timot. 5.8 If there be anie that prouideth not for his owne and namelie for them of his houshold he denieth the faith and is worse than an infidel 7 Thankefulnes which is a vertue consisting of truth iustice acknowledging from whom what and howe great benefites we haue receiued and hauing a desire or willingnesse to perfourme and returne for them mutuall labour or mutual duties such as are honest and possible Prou. 17.13 Hee that rewardeth euil for good euil shal not depart from his house 8 Aequitie which is a vertu mitigating vpō good cause the rigour of strict iustice in punishing taxing others offences patiently bearing with some such errors defects as do not enormously harme the publike safety of the priuate welfare of our neighbours and couering and correcting such vices of others or endeuouring to heale cure them For this by reason of mens manifolde infirmity is so necessary both in superiours towards inferiours in inferiours towards superiours that without it ciuil society cannot consist 1. Pet. 2.18 Be subiect to your Masters with all feare not onely to the good and curteous but also to the froward Hither appertaineth the example of the Sonnes of Noah Gen. 9. Likewise the commandement of the moderation and gentlenesse of Parentes towardes their children in exercising correction and discipline Ephes 6 4. Fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. Col. 3.21 Prouoke not your children to anger least they bee discouraged And cap 4.1 Ye Masters doe vnto your seruauntes that which is iust and equal knowing that ye also haue a Master in heauen The vices contrary to these common vertues of this fift commaundement 1 VNTO the general iustice are opposed 1. All neglectes of such duty as iust Lawes require of euerie one either of superiours or of inferiours 2.
not hurting the safetie of men THESE are of three sortes For we are said not to hurt three waies to wit either being not hurt or prouoked or being prouoked or both waies In the first maner of not hurting consisteth Particular iustice hurting no man This particular iustice not hurting anie man is a vertue shunning all harmings which are done either by violence or by deceit or by neglect of our owne and others safetie and so neither by indeuour nor by neglect hurting the life or bodie of any of whome wee are not hurt except God commaund it This is expressed in the woordes Thou shalt doe no murther In the second manner of not hurting consist Mildnes Equabilitie For vnto these vertues is it proper not to hurt albeit we be prouoked Mildnes or placabilitie or easinesse in forgiuing is a vertue moderatresse and gouernesse of anger which shunneth al iust anger so that a mild man wil neither be angry for no cause neither vpō a light cause where there is cause of iust anger he doth then also so moderat that iust anger as that he is not angry beyond measure or passeth the bounds and limits by God prescribed that is he doth not wish the destruction of the person that hurt him nether burneth with a desire of reuenge but pardoneth offences and also grieuous iniuries and is displeased only at the reproch of Gods name or for vniustice or for the hurt of his neighbour admitting not into his mind the desire of reuenging any iniury be it neuer so great and wishing also from his heart the safety and good estate of his enemies and such as haue ill deserued of him and endeuouring to maintain the same according to his ability and their necessity Matt. 5.5 Blessed are the meeke for thy shal inherit the earth Equabilitie or equity is a vertue of neere affinitie with mildenesse which is a moderatresse of strict iustice which equalleth punishments with the faults vpon good and reasonable cause as when in respect of the publique safety or priuate safetie of them which transgresse or for the auoiding of offence or for anie other good cause we yeeld somwhat of our right in punishing offences or in pursuing iniuries Gal. 6. Brethren if a man bee fallen by occasion into anie fault yee which are spiritual restore such a one with the spirite of meeknes considering thy selfe least thou also be tempted In the third maner of not hurting consisteth peaceablenesse which is a vertue shunning al offences and occasions of enmities and discords and endeuouring to take them away if any doe arise Briefly Jt is a studie of peace and concord that is a diligence both in auoiding causes and occasions of offences discords contentions and hatreds and also in reconciling those which are offended either with vs or with others and lastly in reteining and keeping of peace for the reteining whereof not to refuse troubles the dissembling and forbearing of iniuries whereby we haue bin harmed so as it bee without the reproch of Gods name and any grieuous impairing either of our owne or others safety The vertues helping and furthering mens safety GOD wil not onely that we hurt no man but also that we help both our selues and others according to our power And wee are saide to helpe two waies 1. By repelling euils daungers and iniuries 2. By doing good or by benefiting our selues or others Of Helping vertues then there are two sortes namelie vertues repelling euils and vertues benefiting and doing good The vertues repelling euils which namely are exercised in driuing away euils and iniuries are these Commutatiue iustice in punishmentes fortitude and indignation Commutatiue iustice in punishmentes is a vertue obseruing equality of offences and punishmentes inflicting either equall punishmentes vnto the faultes or lesser beeing induced thereto vpon good cause according to the respect and consideration to be had of circumstaunces in ciuil iudgement for the mainteinaunce of Gods glory and for the preseruation of mens society For when God forbiddeth the society of men to be harmed or impaired and wil haue the Magistrate to be the maintainer of discipline according to the whole decalogue he wil also haue them with iust punishmentes restrained that make any grieuous breach of this order Wherefore a Magistrate may offend not onely in cruelty or vniust seuerity but also in lenity or remisnes and in licencing men to hurt iniury others 1. King 20.42 Because thou hast let go out of thine hands a man whom I appointed to dy thy life shal goe for his life and thy people for his people Leuit. 24.17 He that killeth anie man he shal be put to death Num. 35.31 Ye shal take no recompence for the life of the murtherer which is worthy to die but he shal be put to death Exod. 21.23 Life for life eie for eie tooth for tooth Deut. 24.16 The fathers shall not bee put to death for the children nor the children put to death for the fathers but euerie man shal be put to death for his owne sinne Deut. 19. Thou shalt make citties of refuge that innocent bloud be not shed within thy land Here therefore is commaunded for the defence and safegard of mens safety seuere iustice which remitteth not punishment without good cause and obserueth equality of the offence punishment Whereof it is manifest that this commaundement doth not take away but ordaine and establish the office of the Magistrate in punishing transgressours For when God commaundeth a man to be slaine not men now but God himselfe putteth him to death by them vnto whō he giueth this in charge And that the licentiousnesse of doing violence or outrage might not grow strong and encrease he would haue transgressours to bee curbed and kept short by punishmentes Wherefore the reuenge due to Magistrates is comprehended in that saying Roman 13.19 Vengeaunce is mine J wil repaie saith the Lord. And hereby is aunswere made vnto this obiection It is said here Thou shalt doe no murther Therefore we must not at al put anie man to death by consequent this iustice doth not appertain to this commandement as which cannot be kept except manie be put to death Vnto which wee aunswere 1. We must therfore put some to death least the society of men be destroied by theeues and robbers 2. Jt is said Thou shalt doe no murther that is not according to thy owne pleasure and lust For God punisheth when the Magistrate punisheth Fortitude is a vertue which aduentureth dangers according to the rule of wel informed reason that is such daungers as right and ruled reason willeth to aduenture that for the glory of God the safety of his Church the defence and preseruation either of our selues or ours or others against grieuous iniuries Nowe this Fortitude of Gods Saintes ariseth from faith and hope and the loue of God their neighbor But that heroical fortitude which is a special gift of god as in Iosua Sampson Gideon Dauid is to be
conscience is not troubled because God is inuocated and called vpon and the grace of resistance is desired and there is remaining in their hearts a testimonie of the remission of their sinnes And for a remedie for these sinnes after the fall was mariage appointed Therefore against these inclinations is it to be said It is better to marrie than to burne But yet S. Paul neuerthelesse by those wordes doth not allowe such mariages as are vntimely hurtfull to the cōmon wealth entred into before a lawfull age or vnhonest that is against good orders and manners The special Questions of Marriage 1 What Marriage is 2 What are the causes of the institution of Marriage 3 Whether it be a thing indifferent 4 What are the duties of married persons 5 What things are contrarie to Marriage 1 WHAT MARRIAGE IS MArriage is a lawfull indissoluble coniunction of one man and one woman instituted by God that we might know him to be chast and to detest all lust that also we might therein chastly serue the Lord and that especially it might be a meanes whereby mankind might be multiplied and God gather thence afterwardes vnto himselfe a Church Lastlie that it might bee a societie and fellowship of labours cares and praier That marriage may bee a lawfull coniunction these thinges are thereto required 1 That matrimonie bee contracted by the consent of both parties 2 That there be adioined also the consent of others whose consent is required as namelie Parents or those who are in the place of Parents 3 That honest conditions be obserued 4 That there be no errour committed in the persons 5 That Matrimonie be contracted betweene such persons as are not forbidden by Gods Lawe as betweene them vnto whome the degrees of consanguinitie may be no hinderance The degree of consanguinity is the distance of kinsfolke in discent Concerning those degrees this rule is to be obserued How manie persons there are from the stock so manie degrees there are Now the stocke is the person from whome the rest are deriued The Line is either of ascendents or descendents or collaterals The Ascendents are all the ancestors and progenitors The Descendents are all the posterity or progenie The Line of Collaterals is either equall or vnequall It is Equall when there is equall distance from the common stocke Vnequal when the distance is vnequall Those prohibitions of degrees of consanguinitie from marriage which are expressed and set downe Leuit. 18. are Morall 1 Because the Gentiles are saide to be cast out for these abominations But the Gentiles had no ceremoniall Lawe 2 Paul doth most sharplie reprooue him who married his fathers wife 1. Cor. 5. Iohn Baptist saith vnto Herod Mar. 6.18 It is not lawfull for thee to haue thy brothers wife From the end because the end that is the prohibition of incest in reuerence of Bloud was made vniuersall perpetuall and morall 4 Jt is the Law of nature 5 The coniunction shal be lawfull or the marriage lawfull if such persons be ioined in matrimonie as are fit to be ioined 6 If this coniunction be in the Lord that is that a beleeuer marrie not with an vnbeleeuer but with a beleeuer and that religiouslie in the feare of God 7 If Matrimonie be contracted between two persons For they shall be two in one fleshe Obiection The Fathers had moe wiues Aunswere We must iudge not according to examples but according to Lawes 2 What are the causes of marriage THE author of marriage is God himselfe For marriage is no inuention of Man but instituted by God in Paradise Now the causes for which mariage was instituted are as we may learne out of the definition of marriage 1 The meanes of multiplieng mankind 2 The gathering of the Church 3 The image and resemblance of the coniunction between God the Church 4 That loose and wandering lusts might be auoided 5 That there might bee a societie and fellowshippe of labours and praier That fellowship is more neere and strait and therefore sendeth out more ardent and earnest praiers because we doe more ardently and earnestly helpe them by our praiers vnto whom wee are ioined in labour and affection As the Parents pray more earnestly for the children than the children for their Parents because loue doth descend not ascend 3 Whether marriage be a thing indifferent MArriage is a thing indifferent vnto them who haue the gift of continencie But whosoeuer are not endewed with this gift of continencie vnto all them marriage is not a thing indifferent but commanded vnto them as necessary from God himselfe And as marriage is a thing indifferent to all those that are endued with the gift of continencie so the same is graunted vnto all persons that are fitte and meete for it But when a iust and lawfull time of contracting marriage is not obserued then is that thing a cause of many euils and troubles in ciuill and Ecclesiasticall affaires But notwithstanding whosoeuer haue once lawfully and in the Lord contracted Matrimony it is neuer permitted or lawfull for them to dissolue or loose the bond of Matrimony once contracted except it be for adulterie 4 What are the duties of married persons THE duties of married persons are 1 Mutuall Loue 2 Spousall faith troth as each to loue the other only continually and constantly 3 Communitie of goods and a Sympathie or fellow-feeling in euils and calamities 4 The bringing foorth and bringing vp of children 5 Bearing with infirmities with a desire to cure them The proper duety of the husband is 1 To nourish his wise and children 2 To gouerne them 3 To defend them The proper duety of the wife is 1 To be a helper vnto her husband in maintaining and preseruing their houshold substance 2 To obey and reuerence her husband When these thinges are neglected they grieuouslie trespasse against the lawful vse of marriage 5 What thinges are contrarie to matrimonie VNTO matrimonie are contrarie fornications adulteries incests vnlawful copulation abuses of marriage diuorces not in case of adulterie But the person that is forsaken or is solicited to admit a forsaking doth not cause the diuorce but the other THE EIGHT COMMAVNDEMENT THOV shalt not steale By this commaundement is enacted and decreed a distinction of possessions For the end of this commandement is The preseruation of goods or possessions which God giueth to euery one for the maintenance of their life Thou shalt not steale that is Thou shalt not couer or attempt by guile to conueigh thy neighbours goods vnto thee Therefore defend preserue encrease them and giue thy neighbour his owne Nowe theft is onely named as being the grossest kinde of defrauding that by it the rest of the like qualitie might be vnderstood and that for the same as the scope or end other vices or sinnes of like nature and their antecedents and consequentes might bee prohibited and forbidden The vertues of this eight commaundement together with their extremes or contrarie vices 1 COmmutatiue
raiment and things necessarie Fidelitie is placed in the fift commaundement as it is an obedience shewed in doing our dutie The extremes hereof are Vnfaithfulnes not respecting or heeding any harmes and dammages neither diligently performing the dueties of his calling and vocation Likewise Rechlesnes and Slothfulnes which onely taketh part and fruition of publique commodities but it selfe conferreth nothing to the common societie of men 4 Liberalitie which is a vertue giuing to them that want according to the rule of vpright reason that is which imparteth vnto others his owne goods not by any due bond or obligation but according to the lawe of God and nature or for godlinesse charitie sake with a liberal hart according to his owne ability the necessity of others as well knowing where when to whom howe much hee may giue obseruing a mediocritie meane betweene base niggardlinesse and riotous prodigality The Extremes hereof in the defect are Illiberalitie Couetousnesse Basenesse Couetousnesse is a desire of encreasing our substance by right wrong a restraint of iust lawfull giuing In the Excesse Ouerlashing Prodigalitie which giueth beyond reason and without need with a reioycing in such excessiue largis Of this vice it is said Sicke art thou who takest delight in lauishing 5 Hospitalitie which is one kind of liberalitie namelie liberalitie and bountfulnesse towardes trauailers and strangers especially towardes those that are exiles for the profession of the gospell entertaining them with all duties of hospitalitie and Christian charitie The Extremes are Inhospitalitie and prodigality towardes strangers 6 Parsimonie which is a vertue eschewing shunning riot all vnnecessary expences or giftes keeping those things which are his owne well gotten profitably employing them to his owne vse and theirs that belong vnto him neither spending more than he seeth to be needefull This vertue is referred to this commandment because if in this commandment Liberalitie be commanded the contrarie thereof then is also here forbidden namely Ouerlashing whereunto is opposed Sparingnesse Parsimonie Liberalitie hath Parsimonie accompanying it they both are two meanes betweene the same extremes that is between Couetousnes Prodigality because Liberality without Parsimonie degenerateth into Prodigalitie Parsimonie without Liberalitie degenerateth into Couetousnesse Basenesse And therefore hee is not liberall who is not sparing neither is he sparing who is not liberall Liberalitie enlargeth our giuing according to ruled reason Parsimonie restraineth the same according to ruled reason spareth so much as is requisite for necessary vses So then these two vertues are exercised in the same matter betweene the same extremes therefore the same vices which are contrary to Liberality are repugnaunt also to Parsimony 7 Frugality which is an oecumenicall or household vertue disposing of things wel gotten honestly wisely profitably for matters profitable and necessary or defraying charges vpon such things euer as are necessary fruitfull This vertue is of neere affinity with parsimony Frugalitie or thriftinesse consisteth and dependeth on ruled reason The extremes are the same both of frugality of parsimony to wit Prodigality and couetousnes or niggardlinesse Certaine obiections against the former distinction of Rightes and Possessions 1 IN the Apostles time all things were common Therefore now also al goods ought to be common Answere There is a dissimilitude and a far different reason in these examples For they were induced vpon good causes why they should thē bring in communitie of goods 2. It was then to be feared least if they did not sel their possessions they should be violently depriued of them 3. They did it not being enforced thereto by anie Law but freelie For their parting with their goods in common was voluntary none was compelled vnto it And therefore Peter saith to Ananias whiles it remained appertained it not vnto thee And after it was sold was it not in thine owne power 4. This custome was of force onely at that time 5. This community of goods was not in all churches because in Macedony collection was made of almes which were sent to Ierusalem 2 Natural thinges are vnchaungeable Community of goods is natural Therefore community of goods is vnchaungeable and therefore is now also to be obserued Answer Natural things are vnchāgeable in respect of the Moral law but not in respect of natural profit and vtility 3 Christ saith vnto the young man Jf thou wilt bee perfect sel al and giue it to the power Answere The examples haue a diuerse reason because this was a speciall calling of a Disciple belonging to an Apostle-ship Againe Christ would thereby signifie how far off hee was from the perfection of the Law whereof he gloried 4 All thinges are Christes therefore all thinges are Christians Aunswere Al things are Christians or ours as concerning the right to the thing but not as cōcerning the right in the thing All things are due vnto vs but we may not lay hands of any thing before the time 5 Al things betweene frindes are common Aunswere All thinges betweene frinds are common as touching the vse of them and as touching the duties and parts of honesty and commoditie or as touching necessarie vse being leuiled by the rule of reason For wee are to aske thinges of our frindes which wee would haue them aske of vs. But al thinges among frindes are not common as concerning the possession and right because vnto euery one belongeth a distinct possession and right of his own goods This possessiō of goods or distinction of rights is enacted as we haue said by this commandmēt because if we may not steale wee must then possesse our owne and that for these causes 1. To maintaine our selues 2. To yeelde something for the mainteinance of the ministerie 3. For the mainteinaunce of the common wealth 4. For the mainteinaunce of our frindes THE NINTH COMMANDEMENT THOV shalt not beare false witnesse against thy neighbour The drift or end of this commaundement is the ordinaunce and maintenunce of the truth among men Neither is in this commandment only bearing of false witnes forbidden but all those thinges which are of neere affinity therewith the generall whereof is lying Thou shalt not beare false witnesse of thy neighbor or against thy neighbour In this negatiue commandement is comprehended an affirmatiue which is Beare therefore true witnes of or for thy neighbour that is bee true desirous of learning knowing the truth The name of Truth here is taken for truenes or truth-speaking that is for the agreement or correspondence of our knowledge or speech with the thing whereof our speech is True we terme the speech it selfe agreeing with the thing The vertues of this ninth commaundement together with their vices THE chiefe principal vertue which is here commanded is truth 1. Truth or truenes is a vertue whereby we loue true opinions speeches and seeke after them receiue them and gladly professe and defend them according as both our duty and
persons places times and other circumstances require vnto the glory of God the safety of our neighbor This end maketh that the Diuel cānot be said to be true although he somtimes speak that which is true For his is true who speaketh and loueth the truth doth affection it for the glory of God and the safety of his neighbour Truth may also be defined on this wise Truth is a firme election in the wil whereby we constantly embrace true sentences opinions speak that which is true keepe couenants promises auoide al deceitful dissemblings both in speech and outward gesture True confession is commaunded both in this and in the third commaundement as often times the same vertu is required to the obedience of diuers commandements But in the third commandemēt true confession is required as it is the honour and worship of God immediately respecting God and here it is commanded as there is a will in vs not to deceiue our neighbour but to wishe his safety welfare Vnder the name of truth we comprise liberty of speech which is a vertu wherby as much as the time place necessity requireth we professe the truth freely boldly are not withdrawne through the fear of dangers Vnto truth in the defect are repugnant 1. Al lies vnto which appertain al guiles dissemblings negligence in vnderstanding the truth of thinges lies of courtesy likewise slanders backbitings euil speakinges which kindes of lying are repugnaunt also vnto Fairnesse of maners conditions Lying is to speak otherwise or to signify otherwise by outward gestures than thou thinkest than the thing it selfe is So then in this commaundement principally is lying forbidden Vnto lying is referred also wilful ignoraunce which is a lying in the mind Officious lyes or lyes of courtesie are to be auoided because euil is not to be doone that good may come of it And al lying that doth expressely dissemble the truth is condemned But a truth which is vttered by a figure is no ly whether he vnderstand it or no with whom we deale This is to be obserued that we bee not too rigorous in examining the actiōs of the Saints also that we excuse not those things which haue no neede to be excused 1. Obiect That which profiteth another and hurteth no man is not sinne A dutiful lie is of such qualitie Therefore it is no sinne Answere The Minor is false Reply But yet the truth is often not to bee spoken Answere We must not put a difference between the hiding of the truth and lying Obiect God blesseth the midwiues because thy told a lie Therefore God alloweth and liketh of lies Aunswere God therefore blesseth the mid-wiues because they feared God slue not the infantes of the Israelites 2. Vnto truth in the defect is repugnaunt vanitie or leuitie which is a readines to lieng He is vain who lieth much often easilie and that without anie shame A lier is he who hath a desire to lie Vnto truth in the excesse is repugnant 1. Vntimely professing of the truth which is to cast pearles to swine and to giue that which is holy vnto dogges as Christ saith who by these words doth wholy forbid vnnecessarie and vntimely professing of the truth For as the verse hath it in the Poet He that warneth out of time doth harme 2. Curiositie which is to search after thinges vnnecessary or vnpossible These things may suffice for this chiefe and principall vertue of this ninth commandement The vertues which folow wait vpon trueth and they all are as it were of truthes retinue 2 Fairenesse of minde is a vertu which taketh wel things well or doubtfully spoken or done and interpreteth them in the better part to wit as farre as there are any reasonable causes to induce thereto doth not easily conceiue suspicions neither sticketh vpon suspicions though they be such as are iust haue reasonable causes hee doth not ground thereon neither directeth his actions accordingly neither decreeth or determineth ought by them It is defined after this manner Faiernesse of minde is a neighbour-vertue vnto truth allowing of others wils vpō probable reason hating all euil-mindednesse drawing also some things that are doubtfull to the better part hopeing in deede that which is good but yet as touching mutable thinges thinking that the wils of men may change and that a man may erre concerning anothers will seeing the infoldings and secret places of mans mind are not beheld The Extremes of this vertue in the defect are Slaundering and Suspiciousnesse Slaundering is not onelie falsly to criminate attach the innocent but also to interprete things indifferently spoken in the worser part or also to interlace coine some falshoode Suspiciousnes is to take things well or ambiguously spoken in the worser part to suspect euill thinges of those that are good or to suspect without cause or also to make to much of tru suspicions It is lawful for vs somtimes to suspect except we wil be fools Mat. 10.16.17 Beware of men be ye wise as serpentes innocent as doues In the excesse foolish Credulitie foolish flatterie Credulitie is hastily or vnaduisedly to interprete any thing or to assent to one without iust probable cause Or to beleeue a thing of another when there are manifest or probable reasons to the contrary Flatterie or assentation is to praise or like things not to be praised thereby to get either the goods or fauour of another man Fairenesse of mind is an assistant or special kind of truth Therfore it is also here together with trueth commanded 3 Simplicitie which is open trueth without wrinkles or fetches and compassings or it is a vertue which doth properly and plainly speake and doe such thinges as are true right and declared in artes common life Trueth is tempered with simplicity fairenesse of mind or conditions The extremes of simplicitie are Fained simplicitie and Doublenesse in manners and conuersation 4 Constancie which is a vertue not departing from the knowen trueth neither altering his purpose without good and necessary causes but constantly speaking dooing such thinges as are true iust necessarie Or it is a vertue persisting in the trueth once found knowen approued in the like maner professing defending the same Constancy is necessarie for the preseruation maintenance of the trueth Therefore it is here also commanded The extremes hereof in the defect are Vnconstancie or Lightnesse which is to alter true purposes opinions without reason In the excesse the extremes are Pertinacie or stoicall stifnesse and rigour which is a vice arising from a confidence in his owne wit or from pride ostentation refusing to yeeld or depart from his opinion albeit it bee such as hee seeth by strong reasons to be false but persisting in false opinions or vniust vnprofitable actions 5 Docilitie or a readinesse to learne which is a vertue searching after the reasons of true opinions easily
beleeuing yeelding to those that teach or shew better things that vpon certaine reason framing his will ready to assent vnto true or probable reasons to leaue those thinges which before he held embraced The same are the extremes of Docilitie which are of constaÌ„cie wherunto also this Docilitie is necessarie For Constancie without Docilitie degenerateth into Pertinacie and Docilitie without Constancie degenerateth into Leuitie Now al these vertues which haue beene numbered agree and are linked verie well one with another For Trueth must bee tempered with Fairenesse of minde and Simplicitie perceiued and knowen by Docilitie preserued and maintained by Constancie And so these former vertues are required to the being of truth Now the three vertues following are required to the profitable beeing of the trueth in the world 6 Taciturnitie or silentnesse which is a vertue withholding in silence thinges secret vnnecessarie to bee spoken where when as far as is needful auoiding ouer-much babling talkatiuenes Or it is such a maner of professing the truth whereby secret thinges whether true or false are kept close speeches vnnecessarie vnprofitable are auoided especially vntimely pernicious speeches such as giue offence The extremes hereof in the defect are Pratling foolish prating and treacherie Pratling is not to be able to keepe close any thing Foolish Prating or futilitie follie of speech is to speake vnseasonably immoderatelie foolishly In the excesse Haughtinesse Peeuishnesse dissembling of the trueth where are necessarie or probable causes Peeuishnesse or morositie is an ouer-much silentnesse burying of the truth where gods glorie the safety of our neighbour or our owne or others cause or the loue of our friendes requireth vs to speake Silentnesse without affability becommeth Morositie or peeuishnesse and Affabilitie without Silentnesse becommeth pratling and foolish prating babling out thinges hurtfull vnnecessarie vaine or secret 7 Affability or readines of speaking which is a vertu gladly with signification of good wil hearing answering speaking where need is vpon a necessarie probable cause or it is a vertue easilie entertaining the mutual talkes of others giuing signification of the good wil in conferences speech gestures Or Gentlenes facility affabilitie consist in giuing care making answere vnto others with some signification of good wil. The same are the extremes of Affabilitie which are of Taciturnitie or Silentnesse likewise leuitie Assentation or affectated labored affabilitie 8 Vrbanitie or pleasantnesse which is a vertue of speaking the trueth with a certain grace elegancie to teach comfort exhilarate nip or touch or it is a certain sauce of trueth speech to wit the trueth figuratiuely vttered either to mooue or delight others without bitternesses keeping the circumstances of place time persons The Extremes are 1 Scurrilitie and Dicacitie Scurrilitie is obscene homly iesting especially in serious matters Scurra that is a scurrulous person is so called from the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth dung because he speaketh filthinesse dung Dicacitie or scoffing is a vice of iâ—sting bitterly of deriding bourding and exagitating others but especially such as are miserable 2 Stoliditie or Foolishnesse Sottishnesse or vnsauorinesse Foolishinesse is an vntimely affectation of vrbanitie Sottishnesse is an absurd vnsauorie affectation of vrbanitie Now Vrbanitie is an especial gift of the wit but may notwithstanding bee gotten by experience in matters 3 Backbyting which spreadeth false slaunders of others constereth doubtfull speeches in the worse part with a desire of reuenge an endeuor to hurt or to raise enuie THE TENTH COMMANDEMENT THOV shalt not couet thy neighbours house nor his wife nor his seruant nor his maid nor his Oxe nor his Asse not any thing that is his The scope and ende of this commandement is a rightnesse and inward obedience of all our Affections towardes God and our neighbour which must also be obserued in the other coÌ„mandements Neither yet is this commandement superfluous because it is added to the former commandments to be a declaration of them that vniuersall because this is spoken of the whole in generall and furder it is also added to be as a rule leuill according to which wee must take and measure the inwarde obedience of all the other commaundements For in this commaundement is commanded originall iustice or righteousnesse towardes God our neighbour which is the true knowledge of God in our mind a power inclination desire in our will heart in all our parts to obay God his knowen will and to performe vnto our neighbour for gods sake al duties required to regard maintaine his safety welfare Vnto orinall iustice originall sinne or concupiscence is repugnaunt which is an inordinate appetite or a corrupt inclination pronenesse in the minde will heart contrarie to God and desiring those thinges that God forbiddeth in his Law which ensued vpon the fall of our first parents and was from theÌ„ deriued to all their posteritie so deprauing and corrupting their whole nature that all by reason of this corruption are become obnoxious to the euerlasting wrath of God neither are able to doe ought that is pleasing to God except pardon be graunted for the sonne of God the Mediator and our nature be renued by the holy Ghost Of originall iustice towardes our neighbour there are two extremes 1. In the defect Original sinne towardes our neighbour which is a desire and wishing of those thinges which hurt our neighbour 2. In the excesse Jnordinate loue of our neighbour when for his sake we neglect God We are heere to obserue that not onelie corrupt inclinations are sinnes but also the thinking of euil is sinne to wit as the thinking of euill ioined with a desire of doing it Now that concupiscence is euil and sinne albeit it be borne with vs there is no doubt For we are not to iudge according to nature but according to the lawe whether a thing bee sinne or no be it or be it not borne with vs. The Pelagians denied concupiscence to be sin But Paul saith the contrarie Roman 7.7 J had not knowen concupiscence or lust except the law had said Thou shalt not lust Their obiections are these 1 Obiect Natural things are not sins Concupiscence is a natural thing Therefore it is no sin Ans There is a fallacy of the accident in the Minor For concupiscence was not before the fal but ensued after the fal Againe this word Naturall hath a diuers construction For in the Maior it signifieth a good thing created of God in nature to wit mans appetite before the fall which was not contrarie to the Lawe In the Minor it signifieth a thing which wee haue not of nature but which we purchased vnto vs after the fall Replie An affection or appetite euen in nature now corrupted to desire good things and eschue hurtfull things is not sin But such is
and accomplishing by them his owne work and counsel either he reueileth not at al his wil vnto them or moueth not their will to haue his reueiled will as the ende and leuill of their action This difference of the works of God the diuel euen Gods working of his iust work by the Diuel but permitting only the sinne of the Diuel is euidently confirmed by the story of Iob cap. 1. 2. where God purposeth to try Iob but the Diuell to destroie him The same is likewise confirmed by the story of Achab 1. King 22. and by that prophecy of the Apostle concerning Antichrist 2. Thessal 2. where the Diuel seduceth men to destroy them and God wil haue them to be seduced thereby to punish them and suffereth the Diuel by sinning to execute and fulfil his wil. 2 What is To lead into temptation WHEN god is said to lead vs into temptation it is meant that God according to his most iust will and iudgement trieth vs. Now to lead vs into temptation wherewith the Diuel tempteth vs is that God permitteth the diuel to solicite vs. Lead vs not into temptation that is Suffer vs not to be tempted aboue our power neither suffer the diuell so to tempt vs that either we sinne or wholy reuoult from thee Obiection Temptations which are good in respect of god are euil in respect of the diuel and yet notwithstanding into them doth god lead vs Therefore god is the cause of sinne Aunswere This reason conteineth a fallacy of the accident They are sinnes in respect of the diuell because hee will thereby allure vs to sins in respect of God they are not sinnes because they are a trial and a reclaiming of vs from sinnes as also because they are a confirmation and strengthening of our faith Wherefore as temptations are trials chastisementes martyrdomes they are sent of God but as they are euill and sins God wil them not because to wil them is to approoue and work them Now we here in this petition pray against both which also wee briefly touched before namely our trial allurement or soliciting to sinne For we desire first that God wil not tempt vs to try vs but yet with a condition of his wil pleasure if he do tempt vs yet that he wil not tempt vs aboue our strength that also he will giue vs strength Secondly we desire that he wil not suffer the Diuel or the world or our owne flesh to solicite vs to sinne or if he suffer them that yet himselfe wil bee present with vs that we fal not wholy into sinnes 3 What is To deliuer vs from euill BY the name of Euill some vnderstand heere the Diuell some sinne some death but the best is to comprehend in it al euils both of crime pain whether they be present or to come When as then we desire that God will deliuer vs from euil we desire 1. That he wil send no euil on vs but deliuer vs from al euils present and to come both of crime and paine 2. That if he send on vs any euils that he would mitigate them in this life and turne them vnto our saluation that they maie be good and profitable vnto vs. 3. That he wil at length in the life to come fully and perfectlie deliuer vs and wipe awaie euerie teare from our eies Wee must obserue that this petition is so the last of al the rest as that from this we return to the former from whence we began He is our perfect Sauiour but he shal not be a perfect Sauiour without this petition The later part of this petition being opposed by way of contrariety to the former part sheweth how the former part is to be vnderstood For when he saith But deliuer vs from euil it sheweth that we shall be lead into temptations and euils and that therefore we must subiect our will vnto the will of God pray that we fal not into euils if it be his wil or that he wil deliuer vs if we be fallen into euils 4 Why this petition is necessarie THIS petition is necessarie 1. In respect of the multitude and power of our enemies and the greatnes of euils and our owne weaknes and infirmitie 2. In respect of the former petition for the obteining thereof because our sinnes are not remitted except we persist in faith and repentance If then we wil that God remit and pardon vs our sinnes wee must stand stedfast in faith and repentaunce but steadfast wee shall not stand if we bee tempted aboue our strength if wee fal into sinnes if lastly we reuoult from God himselfe Obiection We are not to praie against such things as are good and profitable for vs. The temptations of god as trials diseases pouertie sending of false Prophetes are good things and profitable vnto vs wee are not therefore to praie against the temptations of god Aunswere The Minor conteineth a fallacy of the accident Wee are not to pray against such things as are good and profitable that is which are by themselues profitable or good But afflictions trials crosses and other temptations are by themselues euil and vnprofitable and not good But yet they are good and profite vs onely by an accident which accident is the mercie of God accompaning them without which they are not only not profitable but also a part of death a most present way to death both temporall and eternall Wherefore as afflictions and crosses are euil by themselues so farre foorth wee praie against them but as they are good and profitable vnto vs that beleeue so we praie not against them or wee praie not against that good which concurreth with afflictions the crosse but against the crosse it selfe afflictions which are by themselues euil because they destroie nature So also we pray against death as being euil by it selfe and christ himselfe also praied against it Matth. 26.39 Let this cup passe from me neuertheles not as I wil but as thou wilt As then death was a destruction a torment and euill so Christ praied against it and woulde it not yea neither woulde the Father himselfe it as it is so considered But as Christs death was a Raunsome on the crosse so both Christ and the Father would the same 2 Obiection What things God wil those things ought we not to refuse But God wil our temptations Therefore we maie not refuse them Answere What things God wil those we ought not to refuse that is in such respect as he wil that we suffer them with a submitting of our will vnto his diuine will or such things as he simply wil. But God wil not simplie temptations nether in this respect as they are a destruction but as they are exercises of faith and praier or martyrdomes or a trial of our conscience and in this respect and so farre we ought also to wish them but not simply And that we are not simply to wil or wish temptations or afflictiōs it