He renounceth his owne righteousnesse which is by the Law resteth vpon the righteousnesse which is by the faith of Iesus Christ or from God by faith Why is the exclusiue particle alone added in this proposition We are iustified by faith alone That it might be vnderstood that the promise of saluation is receiued by faith alone and doth not depend vpon any worthinesse or merit of our worke Can this exclusiue particle alone bee prooued by Scripture Yes it may for Mar. 5.36 it is in expresse words where Christ comforting Iairus saith vnto him Feare not only beleeue In which words Christ doth plainely declare that hee looketh for nothing but faith alone without which it is impossible to please God Heb. 11.6 2. There is asmuch in effect Gal. 2.16 Where Paul saith that men are not iustified but by faith adding expresly not by works R◠3.28 without works for he that taketh away righteousnesse from works doth soundly enough ascribe it vnto faith alone The same thing the word freely Rom. 3.24 confirmeth For this word excludeth all maner of merit and desert from him to whome is done either good or euill as Ps 35.19 They hated mee freely vvithout a cause that is without any cause of hatred proceeding from me 3. The Apostle Rom. 10.3 pronounceth that the Iewes were therefore not subiect to the righteousnesse a Gal. 3 2. of God because they would establish their owne righteousnes together with the righteousnesse of faith And Phil. 3.7.8 hee affirmeth that although hee were vnrebukeable concerning the Lawe before men yet he did account it as dung that hee might obtaine that righteousnesse which is of God through faith shewing that it is not posible that faith and workes should be set together as parts or causes of righteousnesse 4. The necessitie of maintaining the honour of Christ and of comforting an afflicted conscience in the combat doth require the exclusiue particle onely 5. To the Scripture may bee added the opinion of the fathers for Gennadius the interpreter of Paule saith In his exposition vpon the 3. chapter of the Epistle to the Rom. For righteousnesse is euen to beleeue onely And Ambrose They are iustified freely because working nothing neither doing asmuch againe they are iustified by faith alone VVhat then is it that the particle onely or alone doth exclude in that sentence wherein wee are said to be iustified only by faith or by faith alone Not the causes concurring which are without vs but onely the causes of the same kinde and rancke with it selfe which are within vs that is to say not the grace or mercie of God that iustifieth nor the merit of Christs death which is imputed vnto vs for righteousnesse but only the workes or qualities of vs our selues and of the saints Wel therfore is it said that faith alone iustifieth because it is the onely instrument sole facultie in vs by which we receiue the righteousnesse of Christ So God iustifieth as the efficient cause Christ by his obedience as the meritorious cause faith alone as the instrumentall cause But vvhy doth Paule adde Rom. 4.6 VVithout the vvorkes of the Lavve Not because hee would not haue them perswaded but as denying them to be causes of mans Iustification But what vvorkes are they that Paule doth here exclude 1. Not onely ceremoniall workes as our aduersaries would haue it but euen morall workes also as appeareth by those sentences which hee alledgeth for the proofe of his assertion By the workes of the Lavv shall no flesh be iustified because by the Law came the knowledge of sinne Rom. 3.20 and therefore not righteousnesse And. Rom. 4.15 The Law causeth wrath inasmuch as no man is able to performe it and therefore it causeth not righteousnesse And Rom. 7.7 out of the Decalogue or morall Law hee citeth the tenth commaundement I had not knowne lust to be sinne if the Law had not said Thou shalt not lust Gal. 3.10 Cursed is euery one that abideth not in all things that are written in the booke of the Law to doe them And vers 12. The man which doth these things shall liue in them 2. The Apostle doth not only exclude those morall workes as the same our aduersaries would make vs beleeue which men as yet not regenerate do performe literally or by the meere light of nature without the grace of Christ inasmuch as the man vnregenerate being out of Christ can neuer do any thing well but the Apostle excludeth also euen the good works of the very regenerate men or the works of grace or those that proceed from faith For Abraham who is registred as an vniuersall patterne of all Iustified men was both iustified and regenerate when he performed those good workes for the which he obtained praise with men But with God he was not iustified but when he had many yeares excelled in holinesse of life God imputed only his faith vnto him for righteousnes Rom. 4.2.3 Neither doth the Prophet Habacuck speake of the faithles but of the faithful when he saith Chap. 2. vers 4. The iust shall liue by his faith And Dauid after he was regenerate cryeth out of himselfe and of other godly men Psal 32.1 Blessed are they whose iniquities are forgiuen And Psal 143.2 Enter not into iudgement vvith thy seruant O Lord for in thy sight shall no man liuing be iustified Yea and the Apostle himselfe 1. Cor. 4.4 I know nothing by my selfe yet am I not thereby iustified And no maruell for that indeede good workes are the effectes of Iustification and not the causes thereof 3. Our good workes are fewe imperfect and alwaies polluted and stained with some blemishes and spots that they receiue from vs. Esay 64.6 And 1. King 8.46 There is no iust man vvhich doth good and sinneth not For seing the forme of inherent righteousnesse is not thoroughly let in because after the sence of our aduersaries Iustification consisteth in motion it followeth that the contrarie qualitie which is sinne is not thoroughly let out and shaken off and so in that which is imperfect the reliques of sin do stil remaine And whereas Bellarmine maketh inherent righteousnesse to be perfect in respect of the habite and imperfect in respect of the action it is but a fond deuise of his owne braine for in truthe the perfection and imperfection of the action dependeth vpon the perfection and imperfection of the habite according to that of the Philosopher The best habit hath the best action Yea euen our former righteousnesse is put out of remembrance by our later sinnes Ezek. 18.24 4 Saint Iames saith Chap. 2. verse 10. He that faileth in one point is guiltie of all that is to say he is iustlie and worthily condēned of the breach of the lawe in generall for that he that breaketh one title hath offended against the Maiestie of the law giuer Whereupon commeth this rule The whole law is one copulatiue and that the breach of one commaundement draweth with it the
in contraries for as by one mans disobedience many were made sinners so by the obedience of Christ many are made righteous Rom. 5.19 5. By the effect because from iustification by faith alone ariseth peace with God that is to say securitie and tranquillitie of conscience or that ioy which commeth from a conscience excusing and acquiting vs from sinne and death peace toward God confidence and hope of the glorie of god that is of life eternall f Rom. 1.5 8 35. Tit. 3 7. 1. Ioh. 3.21 6. Because the glorie both of the exceeding iustice and mercie of God cannot stand safe and fyrme nor the merit of Christ remaine whole and sound vnlesse wee bee iustifyed onely by faith in Christ Iesus and not by workes or if we should bee iustifyed partly by faith and partly by works g Rom. 3.19.25.26.27 What is the end of our Iustification The fyrst and chiefe end in respect of God is his glorie Eph. 1.6 To the praise of the glorie of his grace and to the praise of his glorie namely that the praise thereof might not bee giuen to any man but might redound wholy and absolutely to god alone so that hee alone might bee acknowledged to bee iust and mercifull to be the iustifyer of him which is of the faith of Iesus Ro. 3.26 In which place there is mention made of a double or twofolde glorie of GOD the one which proceedeth from his iustice that hee might bee iust the second that which proceedeth from his mercie And iustifying him which is of the faith of Iesus For from the alone benefit of Iustification ariseth the manifestation of that admirable temperament of the iustice and mercie of God and from thence Gods glorie both of his iustice towarde his sonne in punishing of sinne who spared not his owne sonne being made sinne for vs and likewise of his mercie toward vs imputing vnto vs that beleeue in Christ though we be wicked and vnrighteous by nature our faith for righteousnesse 2. The declaration of his goodnesse 1. Pet. 2.9 That ye should shew forth the vertues of him that hath called you out of darknesse into his maruellous light The next end in respect of vs is that wee being made righteous by imputation might be accepted of God and iust that is might bee set free from the guilt excelling through the gift of Christs righteousnesse Furthermore that the righteousnesse of the Law might bee fulfilled in vs and that wee might enioy the fruite of righteousnesse which is life eternall Rom. 8.7 Tit. 3.7 That being iustified wee might bee made heires of euerlasting life Lastly that wee our selues might bee bettered and made righteous Gal. 2.17 If then while wee seeke to bee made righteous by Christ we our selues are found sinners is Christ therefore the minister of sinne God forbid For to this end are we iustified by faith through Christ that the old man being abolished by the power and efficacie of Christ crucified Christ might liue in vs and that wee should by our studie and labour endeauour to bring forth good workes shewe our selues thankfull to god for so great a benefit And therefore it is that the Apostle Paule almost in all his Epistles deriueth the Doctrine of sanctifycation or good workes from the Doctrine of faith or iustifycation as the cause from the effect or the necessarie consequent from the antecedent What are the adiuncts of Iustification If you respect the actions of God therein election and effectuall vocation doe goe before it a Rom. 8 31 but if ye respect man surelie not workes foreseene neither merits of congruitie or condignity For saith Augustine good workes doe follow a man alreadie iustified and doe not goe before a man that is to bee iustified as good fruites are not before a good tree but sinnes and wickednesse and the workes of the flesh b Ro. 3 23 4.5 The workes accompanying or following it are peace of conscience or tranquillitie and quiet of minde and conscience Rom. 5.1 Being iustified by faith wee haue peace toward God through our Lord Iesus Christ Moreouer the adopting of vs to bee sonnes of God our sanctification or newnesse of life the fruites wherof are described Gal. 5.22 For they that are made partakers of Christ through faith they doe with him receiue the holie Ghost the author of all holinesse from whence it is that these two benefits are indeede distinguished one from another but yet so linked together by an vnseparable bond that they can neuer bee plucked asunder and the latter is the testimony of the former both in the soule of the faithfull man himselfe and to other men also What is the effect of Iustification Free entrance and accesse to God c Rom. 5 2. our glorification d Ro 6.22.23.20 which is begun in this life and perfected in the life to come Is our Iustification perfected in this life In Iustification as wee are iudged and accounted righteous by God so wee are adiudged vnto life eternall So that in respect of Gods decree and of the sentence it selfe of life eternall pronounced by God the Iudge also in respect of righteousnes which the heauenly Iudge imputeth vnto vs our Iustification is alreadie perfected in this life sauing that in the life to come this imputed righteousnes is to be reuealed and made more manifest and to be more neerely applyed and appropriated vnto vs. But yet our whole iustification is perfected in this life in which a man may be said to bee fully and perfectly iustified Wee are the sonnes of God therefore iustâ—fied but it doth not yet appeare what we shall be 1. Iohn 3.2 But if you respect the execution of Gods decree and looke vnto the life and glorie which is adiudged vnto vs and which is to cleaue and stick vnto vs because that in this life is not perfected in vs our iustification therefore may bee accounted also imperfect in this life Can the benefis of iustification perish by reason of our sinnes No by no meanes for the purpose of god cannot bee depriued of his end And 1. Ioh. 3.9 Whosoeuer is borne of GOD sinneth not that is not vnto death because his seede that is the holy Ghost abideth in him Besides the gifts and callings of God are without repentance Rom. 11.29 When is the vse and necessitie of the Doctrine of iustification felt and perceiued 1. In the serious examination of the conscience when a man presenteth himselfe as guiltie not before an earthly but the heauenly Iudge for then being carefull and pensiue for his deliuerance he doth willingly prostrate and make himselfe of no reputation hauing first considered the great maiestie and iustice of God before which nothing is accepted vnlesse it be euery way perfect and absolute a Esa. 4 5 2. In the imperfection of his owne righteousnes Iob 4.7 18. Behold they that serue him are not faithfull and hee hath found iniquitie in his Angels how much more in
the holie ghost which is called the Spirit of Christ nor the flesh that is whatsoeuer reliques of corruption remaines in vs or the new and the old mā haue indeed either their distinct seates in our soule or seuerall operations but are mingled together one with another in all those faculties neither yet doe these qualities so contrarie one to another so well agree together that with mutuall consent they should produce a mixt work but doe so wrastle together in one and the selfe same work striuing one against another that one penetrating the other then proceedeth a mixt action from them both from theire mutual not consēt but conflict which of the qualitie preuailing is accompted either the fruite of the spirit or of the flesh The instrumentall cause is faith not by her owne vertue efficacie or operation but so farre forth as shee doth as an instrument apprehend that her obiect to which shee is caried namely Christ in respect of whom alone the holy Ghost doth renue vs creating in vs both the will and the deed and therefore whereas faith is termed the mother or the fountaine of good works by a Metonymie that is attributed to the instrumentall cause which doth properly belong to the principal efficient cause as Rom. 1.16 The Gospell that is the preaching of the doctrine of the Gospell is called The power of God to saluation that is spoken both because of the vnseparable coniunction common dependance of faith and good works For without faith it is impossible to please God Hebr. 11.6 And VVhatsoeuer is not done of faith is sinne Rom 14.23 Therefore Hebr. 11.4 and so forward all the worthie acts in th Olde Testament are ascribed to faith By faith Abell c. VVhat is the matter of good workes The things themselues where about such works are conuersant and which the moral law of God doth intreat of and prescribeth VVhatsoeuer things are true honest iust pure to be loued of good report if there be any vertue If there be any praise thinke of such things Phil. 4.8 VVhat is the forme of good workes As the essence and forme of sin and an euill work is Anomie and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swaruing from the law so conformitie of our actions vnto the commaundement of God is the forme of a good worke And therefore not the traditions or commaundements of the Church but the word of God wherunto to add any thing or to detract is an horrible sinne is the onely square and rule of good workes a psa 119.4 Deut. 4.2 Neyther are any of those things to be esteemed in the number of good works in the sight of God which are grounded on the bare will of man Math. 15.9 In vaine doe they worship mee with the doctrines of men And Ezech. 20.18 VValke ye not in the precepts of your fathers but in my precepts walke ye Whether is it sufficient that some worke should be good and agreeable to the law of God if that it be done according to the law of God in outward shew No but 1. There is also required the inward synceritie of the minde which proceedeth from faith whereby the heart is purified a Act. 15.9 2 That we be certainely perswaded in our mindes out of his word that that which we doe pleaseth God For Rom. 14.23 whatsoeuer is done without faith that is whatsoeuer we take in hand with a doubting conscience whether it please God and therefore whether it be commaunded of God or not it is a sinn 3 It is required that we haue respect vnto god and to his glorie alone as the cheefe end of a good worke For the pharisaicall Hypocrite giueth almes the publican not iustified geueth also but his is abominable in the sight of God because he desires to be seene of men b mat 6.1 But this mans almes is a good worke not onely because it is commaunded but also because it is done with sinceritye of the heart and in faith to the glorie of God And therfore vertues are to be discerned from vices not so much by the skill mouing them as by the ends VVhat then are good workes Such as are done in true faith according to the law of god are referred to his glory alone c Tim 1.5 Deut. 4.2 1. Cor. 10.31 Colos 3.17 VVho are they that doe good workes Onely the Regenerate For whereas the law of God doth especially require that fountaine of syncerity in the heart d Mat. 3.33 and from thence the respect of Gods glory truly the worke of the vnregenerate although it appeare verie glorious yet cannot simply and properly be called by the name of a good worke because that which is good is not well done of them that is in faith to the glory of God And therefore the worke is not liuing but dead as a figge leafe a Gen. 3.7 couering onely the inward vices for an euill tree cannot bring forth good fruite Math. 7.18 and Cap 12.33 whatsoeuer is done by the impure is impure b Iob. 14 4 Tit. 1.15 yet it may be called good but in vse not in worship But a man now already regenerate to wit who hath recouered some parte of the synceritie of his heart by faith according to the measure of integrity and sinceritie of his heart which he hath recouered is fitte in part to performe good workes Are not Cornelius his workes praised before he vvas baptised and belieued in Christ Act. 10.4 He is called a deuout man and one that feard God verse 22 Therefore now before he receiued the Sacrament of Baptisme he was conuerted vnto the acknowledging of the true God neither was he vtterly without faith in the Messias Besides he is said to pray continually and his almes were accepted and his prayers are said to be heard of God But it is impossible for any man or for any mans worke to please God without faith Heb. 11.6 Therfore hee had the beginnings of faith in Christ and therefore was now iustified and regenerate although as yet hee was not instructed in the full cleere knowledge of Christ and yet knew not that he was come For which cause Peter was sent vnto him who should more fully teach him Are the good workes of the regenerate pure and perfectly good and blemished with no fault No 1 Because the Scripture speaketh to the contrarie c Esa 64.5 Ia. 3.2 2 That any worke be pure and in euery respect good it is not sufficient that that which is done be not done without the holy Ghost and without faith but also it is further required that the first beginnings of a good worke in man to wit the vnderstanding will and affections doe most fully obey the spirit of God which is granted to no mortall man Christ alone excepted But there doth euer remaine in vs and in euery facultie of our soule the new and and the old man spirit and flesh the law of the mind as it is
God c Mat. 4.4 Therfore neither doth Gods prouideÌ„ce take away mans deliberatioÌ„ neither his prudence seeking out of necessary means for the same prouidence of God hath decreed all these things that by them we might attaine the ends decreed by God But why doth he vse no meanes at some times To shew he is not tied to second causes and that he can worke as well without meanes as with meanes And further that when meanes faile we should not doubt of his prouidence VVhat is the vse of this Doctrine 1 That by the administration of all things we may acknowledge God such as he is namely wise good and mighty aboue all Lord of all things at whose commaund all creatures are and do addict themselues to obey him 2 That we repose all our trust in him as in our father who taketh care for vs all applying to our vse that saying Gen. 22.8 The Lord will prouide And that we securely rest in his protection to whose pleasure and disposition is subiect whatsoeuer â—arme may happen wheresoeuer it come and by whose gouernment Sathan with all his rage is kept in subiection 3 That in aduersities we lift vp our eyes not to second causes but vnto God the first cause of all things as Iobs example teacheth a Iob. 1.21 2.10 that we confesse our sinnes and amend them that we be patient knowing that God sendeth aduersities for our good not our destruction b Gen. 45.5 50.20 Amos. 3.6 Rom. 8.27 Againe that in prosperitie we should celebrate and magnifie God as the author thereof seeing it is euident that God enclineth the wils and actions of men that they should both wish well and doe well vnto vs c Gen. 31.24 32.6 33 4. Exod 3 21 as also he giueth such vertue to things void of life whereby they become profitable vnto vs d Luc. 12 15 4 That we feare and reuerence God in whose hand are all creatures and who can arme them all against vs. 5 That our hearts be possessed with a loue of God who taketh speciall care of vs. e Psal 55.23 1. Pet 5.7 6 That we maintaine charitie and mutuall loue seeing we are all in the same family of our father and so linked together as we need one anothers helpe 7 That we neglect not such means as God hath ordained if we haue theÌ„ in readinesse neither that we employ theÌ„ to other vses or put our trust in them f 2 Chron. 16 12. And when means faile that neuertheles we should put our trust in God who can do all things by his word g Mat 8.8 8 That by Gods example who neuer departeth from the administration of the world we learne to vse all diligence in our place and calling What things are opposite to the prouidence of God 1 That abuse of Gods prouidence by them who being preposterously secure neglect all maenes saying wherefore should I vexe my selfe with care and trouble God will prouide and dispose of such things as are necessarie for me Which men neglect the meanes appointed by God or wickedly make the prouidence of God a colour for their sinnes 2 That opinion of the Stoicks concerning Fate or fatall necessitie which dependeth say they vpon the continuall knitting together and that strait coniunction and ineuitable order of causes which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they thus declare In causes essentially ordered when the second worketh the first also of necessitie worketh and that neyther the first can worke without the second causes neyther otherwise then according to the nature and disposition of the second causes Yea that neither God nor second causes are otherwise caried or doe otherwise worke of their owne nature then they do worke and are caried to worke Also that of the Manichees impugneth Gods prouidence who saide that wicked men become wicked by fate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That of Marcion that sinnes are committed not by mans will but by necessitie 3. Their errour who imagined that God did onely make the world and that other things were since made by the world as hee ordained and commaunded Also that of certaine Philosophers who thought that only incorruptible things are subiect to Gods prouidence not corruptible things but only in respect of their kinds species which they affirme to be incorruptible and eternal Likewise that folly of theirs who said The Gods care onely for great things but neglect the small And that of the Astrologers who said that the heauens are gouerned by God but that all things vnder the moone are ruled by the power of the starres their influences and constellations 4. The blasphemie of the Libertines who slaunderously affirme that the sins of diuels and men so farre forth as they are sins are attributed to God and yet that he doth not sinne because hee is freed from the lawe who notwitstanding is a Law to himselfe 5 That fained imagination of barefore-knowledge and onely generall prouidence The errour of Epicures almost of all the Ethnicks who supposed that fortune and chance ruled the world and gouerned men and that all things without order and prouidence were tumbled vp and downe and that all effectes were produced by a casuall and accidentall application of the agent or working cause to the subiect receiuing the action euen like vnto motes in the Sun which by chance light one vpon another 7. The wicked error of them who dreame of an idle and delicate God who careth neither for his owne nor other matters and as for a blessed life after this painfull life they esteeme it a fable The fifteenth common place Of Sinne in generall and especially of Originall Sinne. What is the reason of the word Sinne and of the Latine word Peccatum PECCATVM a peccando The Latine word Peccare signifieth to sinne and it is as Cicero in the third Paradox defineth it to passe and ouergoe those lines or limits within the coÌ„passe whereof you ought to keepe your selfe Of the Latines Vitium Malitia are vsed of the euill qualities of the minde Error delictum of other outward and smaller offences Flagitium facinus scelus of outward outragious and notorious faults Crimen and Culpa are names of the guilte of the sinne Of the Hebrewes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chata This word signifieth to misse the marke you propounded to your selfe or to wander decline from the right to wit the rule of Gods Lawe In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas termeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. an offence a falling an errour namely when we fall beyond the right line of Iustice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to touch a thing rashly with the hand oft missing it It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debt Mat. 6.12 and
will be thy God and of thy seede after thee Gen. 17.7 Is Originall sinne the sinne of another or is it euery mans proper sinne It is another mans sinne because being committed by Adam it is deriued to vs from the same author and yet is not lesse proper to any one of vs then it was to Adam First because Adam sinned not as a priuate man but as head of all mankind 2. Because as mans nature communicated by him becomes euery mans owne nature so also his sin communicated by propagation and death vvhich entred by sin becomes euery mans ovvne sinne 3. Because the opposition betwixt the obedience of Christ the disobedience of Adam requireth it to be so d Rom. 5.18.19 As therefore the obedience of Christ is so communicated to his members that euery faithfull person may call it his owne so the vnrighteousnes of Adam is so made common to all men that euery man is punished for his owne fault May the sinnes of other parents be said to be conueyed into their children as the sinne of Adam is said to be The case differeth because that first sinne was not so much personall and proper to Adam as natural that is common to al mens nature which originally and naturally was in his Loynes therfore truely originall But other sinnes of Adam and of other men were truely personall Of which Ezech. 18.20 The sonne shall not beare the iniquitie of the father but the soule that sinneth shall die Yet it shall be no absurditie if wee say that the sinnes of our next parents and auncestors are communicated to their children by corrupt seed their bodie being first stained with sinne and after the soule being infected by the bodie whence is is said Exod. 20.5 I will visite the iniquitie of the fathers vpon the children But that children are not alwaies borne like to their wicked parents it proceedeth from the speciall grace of God Is Originall sinne a Substance or an Accident It is no substance for then it should be either a soule or a bodie but the bodie and soule in respect of the substance are the good creatures of God which are also as yet created by God wherefore they are not sinne Neither is it a substantiall propertie or any thing substantiall in man but it is an outward and accidentall qualitie which notwithstanding is called natural not that it hath proceeded from nature insomuch as it is created but because it seizeth vpon men and possesseth them as by right of inheritance and cleaueth to the nature of man his strength and naturall faculties and is naturally bred in man Ephes 2.3 By nature wee are the sonnes of wrath Rom 7.17.20.21 The Sinne that dwelleth in me the euil which is present with mee saith the Apostle Is it an accident which may be separated from man Augustines words may serue for answere hereunto Lib. 1. de Concupiscentia c. 25. Originall sin is remitted not so as it is no longer originall sinne but so that now it is not imputed the guilt thereof is past and gone the actuall being of it remaineth therefore also doth death it selfe remaine What is the subiect of Originall sinne The whole man both in bodie and soule from head to foote with all his powers and faculties of bodie and soule as well the higher as lower as vnderstanding will sense Whereupon the Apostle Ephes 4.17.18 affirmeth the minde is addicted to vanitie the thought to blindnesse and the heart to wickednesse Rom. 8.7 The wisdome of the flesh is enmitie against God The same thing is manifest by our renewing which the Apostle attributeth to spirit soule and bodie a Rom. 12.1 Ephes. 4.33 1 Thessa 5.23 How many parts are there of this corruption Two A defect and concupiscence or a peruerse and inordinate inclination to euill The defect is a wanting of Originall righteousnesse as there are in the minde of man blindnesse and ignorance of heauenly things in the will and heart a turning away from God or a depriuation of the loue of God and men b Rom. 3.23 1. Cor. 2.14 The naturall man perceiueth not the things of Gods spirit Concupiscence is not a naturall desire of meat drinke generation and delight in the senses neither motions of the heart such as affections are neither onely a disorder of appetites and desires but it is a readie inclination of all our strength to doe those things which are forbiddeâ— in the lawe of God of which nature is darknesse of our vnderstanding doubting in our mindes of God and of his prouidence in our will and heart contumacie and stubbornnesse against God Because Paule saith Rom. 7.18 I know that in me that is in my flesh there dwelleth no good and vers 23. I see another Lawe in my members resisting the Lawe of my minde doth it therfore follow hence that the highter part of the soule is not the subiect of concupiscence but onely the sensitiue part No for he doth not oppose flesh and members to the minde that is reason such as it is without the light of the holy Ghost but he opposeth the flesh to the spirit that is to spirituall gifts or regeneration in as much as it is begunne in man by the Holie Ghost But are that priuation of Originall righteousnesse and concupiscence sinnes They are 1. Because that priuation is transgression of the law 2. Because it is a sin not to be such a one as God commands thee to be But concupiscence it selfe also is a sinne because Deut. 10.16 we are commanded to circumcise the foreskins of our hearts and in the law it is said Thou shalt not couet Exod. 20.17 3. Because Rom. 7.7 the Apostle teacheth that concupiscence remaineth euen in the regenerate which constantly hee calleth a sinne against which we must without ceasing fight and he plainly affirmeth that it disagreeth with Gods Law I had not knowne saith hee that concupiscence is sinne except the Lawe had said Thou shalt not couet Whosoeuer looketh vpon a woman to lust after her hath already committed adultery with her in his heart Mat. 5.28 And 1. Iohn 2.16 The concupiscence of the flesh is not of the father And the Apostle calleth euen that euil which he willeth not that is to which hee yeeldeth not consent Rom. 7.19 I do not that good I would but that euill which I would not Lib. 3. contra Iul. Therefore Augustine ascribeth three things to concupiscence that it is sinne and the cause of sinne the punishment of sinne What is Originall sinne therefore Anselmus thus describeth Originall sinne It is a wanting of originall righteousnesse which ought to be in man We describe it in this maner It is not onely a priuation of Originall righteousnes but both a deprauing and corruption of mans nature spread vpon al parts of the soule propagated from Adam to his posteritie and it is a guiltinesse wherby euen the newe borne infants are also corrupt by Adams fall and are therefore
or lesse from the ordinances of God and as the obiects varie as it is a more grieuous sinne whereby a man offendeth against God immediately then against man and it is a greater sinne whereby we sinne against our parents then that whereby we sinne against others On the contrarie he sinneth lesse that stealeth being compelled by hunger then he who prouoked by lust committeth adulterie with his neighbours wife a Prouerb 6.20 Also sinnes differ in degrees as to be angrie or to couet an other mans wife is a sinne but it is a greater sinne to kill or to commit adulterie b Mat. 5.21.22 27 28. Also they differ according to the varietie of circumstances and causes c Mat. 11.22 24. Moreouer the law it selfe distiguisheth the workes of the first and second table d Exod. 34.1 And Christ saith to Pilate Iohn 19.11 He that deliuered me vnto thee hath the greater sinne therefore also are they not to be punished with equall punishments How farre therefore may that diuision be admitted Not in respect of the qualitie of the sinne but in respect of the persons which sinne insomuch as they eyther beleeue or not beleeue For that is mortall sinne which maketh all who beleeue not guiltie of eternall death And such are the sinnes of all men vntill they beleeue that is vntill by faith they receiue remission of sinnes But veniall sinne is not that which doth deserue pardon but that which freely is forgiuen pardoned for Christs sake to them which beleeue such is the sin of all who truly beleeue For that which of it selfe and in it owne nature is mortall becommeth veniall in the beleeuers by the grace and mercie of God whilest it is pardoned and forgiuen them according to that Rom. 8.1 There is no condemnation to them which are in Christ Iesus for they come not into iudgement but haue passed from death to life Iohn 5.24 In a word to the elect all their sinnes euen the greatest are veniall and pardonable through Christ e Ioh 5.16 but to the reprobate no sin there is which is not mortall f Rom. 6 23 What is the third diuision Some sinne is said to be Pardonable some Vnpardonable What sinne is Pardonable Euerie sinne which is committed against the Father and the Sonne g Mat. 12.31 that is euerie transgression of Gods law which is repented of which is remitted of God if the transgressor cease to sinne and flie to Christ the Mediator otherwise not therefore it is called Pardonable from the euent not because of the nature thereof How doth remissible or pardonable sin differ from veniall sin Remissible or Pardonable is that which may be forgiuen to al that beleeue Veniall is that which is actually remitted to the beleeuer What things do oppose this doctrine 1 That distinction of the Papists of sinne into mortall and veniall which is vnproper except in the diuers respects of the elect and reprobate 2 That Paradoxe of the Stoicks who did therefore make all sinnes to be equall because sinne is that thing whatsoeuer is not lawfull We grant indeed the vnlawfulnesse to be alike in all kindes of sinne ⧠The seuenteenth Place of sinne against the holy Ghost VVhat is the sinne which cannot be pardoned IT is a kind of sinne so deadly that eternall death ensueth it without any hope of pardon or forgiuenesse or it is the sinne which is not repented of How is it called It is called the Sinne against the holy Ghost blasphemy of the holy Ghost that is against the holy Ghost a Mat 12 13 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sinne which is vnto death b 1 Iohn 5 18 But what is this sinne That we may the better vnderstand it testimonies of Scripture are to be gathered by which we may vnderstand both what it is and what it is not First therefore commeth to our hands that saying 1. Ioh. 5.17 All vnrighteousnesse is sinne but not vnto death VVho so knoweth that his brother sinneth a sinne which is not vnto death let him aske and life shall be giuen him which sinneth not vnto death there is a sinne vnto death I say not that thou shouldest pray for it Heere sinne vnto death is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnrighteousnesse which is the transgression of the whole law Hence therefore I gather that the sinne against the holy Ghost is not any transgression of the morall law neyther vniuersall nor particular eyther of ignorance or infirmitie or of malice committed against the law 2. That place of Mathew is to be remembred Mat. 12.31 Whosoeuer speaketh against the son of man it shal be forgiuen him and of Paule 1. Tim. 13. He confesseth that he was a blasphemer of Christ a persecutor a violent man but yet notwithstanding that hee obtained mercie because he did it of ignorance through vnbeleefe From whence I gather that blasphemie persecuting of Christ of his gospell which proceedeth of ignorāce is not a sin against the holy Ghost 3 Hence commeth to our consideration Peters deniall of his master who denied Christ and that when his owne conscience cried against it and with an execration a Mat. 26.69 but this was done through the horrour of the danger at hand neither did his iudgement consent with his tongue and that faith for which the Lord prayed it might not faile b Luc. 22.32 was not extinct but laboured and boyled within him otherwise he would haue ioyned himselfe to the persecutors of Christ when on the contrarie weeping bitterly he flung out of doores From whence I conclude that the deniall of Christ proceeding from infirmitie and not from a purpose to forsake Christ but so that a man may finde out some way for his own safegard is not the sinne against the holy Ghost although nothing commeth neerer it then this deniall c Marc. 3.28 Luk. 12.10 4 Let vs consider that saying of our Lord Mat 12.31 and in the verses following where he obiecteth to the Pharisees blasphemie against the holy Ghost who not onely despised Christ and his Gospell but also said that Christ cast out diuels by Beelzabub the prince of the diuels when as notwithhāding they knew Christ by the Prophets his owne doctrine and miracles and were not ignorant that those works of Christ were done by the power of the holy Ghost Hence therefore I gather by the place a concreto that the matter or generall difference of sinne against the holy Ghost is To denie Christ being knowne and his holy Gospell and against a mans owne knowledge and conscience to ascribe to Sathan that worke which is proper to the holy Ghost And this is one manner and one kinde of sinne against the holy Ghost which was the Pharisees sinne Such is theirs who haue knowne the truth haue neuerthelesse not submitted themselues to the truth but reuile and slaunder the truth calling it hereticall erroneous and diabolicall Lastly consider we of
Ghost such is the excellency of the Gospell 3 Of those things which are reported as spoken by God some are so indeed but some other are fained like vnto them by those that doe foolishly vnderstand the Scripture When therefore God doth directly affirme a thing we must simply beleeue him but when men speake we must not without all iudgement and enquirie beleeue euery thing bur rather trie all things and examin them according to the analogy of faith Rom. 12.6 and keepe that which is good now good and true are all one 1. Thes 5.21 What is the subiect of faith wherein it is The soule of a man and that both in the minde a knowledge or vnderstanding a luk 24.45 Ephes 4.23 and a iudgement and consent resting in the word and promise of God and likewise also in the will and heart an apprehension or embracing of the same Act. 16.14 The Lord opened the heart of Lydia that she should attend the things which Paule spake and Rom. 10.10 VVith the heart man beleeueth vnto righteousnesse VVhat is the subiect of faith to whom faith is giuen Not all for all men doe not heare the Gospell b act 17.30 neither doe all that heare it receiue it with a pure heart as it is in the parable of the sower Math. 13.3 Neither doe all obey the Gospell c Rom. 10.17 for the Prophet Esay 53.1 saith who hath beleeued our report Faith therfore belongeth not to all but onely to the elect d 2. Thes 3 2 Iohn 8.47 He that is of God heareth Gods word you therefore heare not because you are not of God and Act. 13.48 As manie as vvere ordained to eternall life beleeued 2. Tim. 1.1 Paule an Apostle of Iesus Christ according to the faith of the elect of God From whence wee gather that faith is vnto vs an vndoubted argument of our election And therefore the reprobate although they doe sometimes seeme and are said to beleeue in Christ as those Temporizers Luc. 8.13 Simon Magus Act. 8.13 yea are endued with a temporarie taste of hauenly gifts e Heb. 6.4 yet they haue not a liuely and sauing faith in as much as they haue not the spirit of adoptiō bestowed vpon them that so they might with open mouth and a full confidence crie Abba Father Gal. 4.6 But they haue onely an hypocriticall and temporarie faith Haue infants actuall faith No indeed not that fayth which commeth by hearing seeing to them the Gospell is not preached For it is playne that those little ones which beleeue Math. 18.6 Are so described by Christ not in respect of their age but of their small vnderstanding forasmuch as hee disputeth of them who may be offended in word or in deed which thing cannot befall vnto infants being as yet of no vnderstanding Although it must not be denied that they are gouerned by a certaine peculier prouidence of God and that there is a certaine seede of faith infused into the infants elected Is there one faith without forme and another formed So certaine schoolemen will haue it who call faith without forme such an assent whereby euerie man euen he that despiseth God doth receiue that which is deliuered out of the Scripture without any godly affection of the heart And they call faith formed when to that assent there is added a godly affection of the heart namely Charitie but this is but foolish For faith rather belongeth to the heart then to the braine Rom. 10.10 With the hart a man beleeueth vnto righteousnesse 2 Seeing faith proceedeth from the spirit of adoption it embraceth Christ not onely vnto righteousnesse but to sanctification also and a fountaine of liuing waters a Iohn 4 14 3 Charitie or the affection of Godlinesse doth no lesse accompanie faith then the light doth accompanie the Sunne And as Gregorie saith Looke how much wee beleeue so much we loue And therefore faith is not without forme neyther can be any way seuered from Godly affection vnlesse it be hypocriticall which is not to be called faith vnlesse it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by aequiuocation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by abusion but rather a shadow and likenesse of faith But seeing it is said Gal. 5.6 Faith working by Charitie is not Charitie the forms of faith No more then the bodie is the forme of the soule in that the soule worketh by the bodie And this is but fondly spoken inasmuch as one qualitie is not the forme of another qualitie And if it were yet Charitie doth not forme faith but on the contrarie fayth formeth Charitie for that Charitie is an effect of fayth For Charitie fetcheth his ofspring from faith and not on the contrarie faith from charitie 1. Tim. 1 5. Charitie out of a pure heart a good conscience and faith vnfained Now the cause is not said to be formed by the effect And therfore by that speech true liuely faith is distinguished from a dead counterfeit and barren faith by the marke and effect thereof namely that it is an effectuall working and fruitfull faith which bringeth forth good workes And faith Iames. 2.22 is not called perfect whereunto nothing is wanting for as long as Abraham liued he caried about him flesh and therfore stood in need of that prayer Lord increase my faith but it is said to be perfected by works as the first act is said by the Philosophers to be perfected by the second act namely because by working it doth shew and manifest it selfe which before it began to worke lay hid as if the goodnesse of a tree should be said to be perfected when it bringeth forth some excellent fruit For inasmuch as by the effectes we iudge of the cause therefore by the proportion of the effects the force of the cause doth seeme after a sort to be increased or diminished VVhat is the forme of iustifying faith Trust in the mercie of God through Christ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firme confidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion of the grace of God the father towards vs whereby any man doth as it were with a full course striue toward the marke VVhich be the adiuncts or properties of faith 1 That it be certaine and without doubting 2 That it be continuall and neuer faile 3 That it be liuely effectuall and working How prooue you that certainty belongeth vnto faith 1 Iohn 3.2 The faithfull know themselues to be the sonnes of God but being rather confirmed in the perswasion of the truth of God by the holy Ghost then taught by any demonstration of reason 2 By the consideration of the truth of the promises and power of God For Psal 18.31 The word of the Lord is a tried shield to all that trust in him And Rom. 4.20 Abraham did not doubt of the promise of God through vnbeleefe but was strengthned in the faith and gaue glorie to God being fully assured that he which had promised was also able to doe it 3
them which dwell in houses of clay 3. In the multitude and greatnesse of his owne sins Psal 130.3 If thou Lord straightly markest our iniquities who shall bee able to abide it For being thus seriously cast downe and humbled with the sence and feeling of our owne miserie and want and beeing deiected and discomforted in our selues wee doe then thirst after the grace of Christ and fly thereunto for succour For to this end he saith he was sent Esay 61.1 That he might preach glad tidings to the poore binde vp the broken hearted preach libertie to the captiues and to them that are bound the opening of the prison Comfort to those that mourne that hee might giue beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse and he calleth none to bee partakers of his bounty but onely those that labour and are heauie loaden Mat. 11.28 And chap. 9.13 I came not saith hee to call the righteous but sinners to repentance Examples whereof wee haue in the Publicane and the Pharisee Luk. 18.10 and so forward What things are there repugnant and contrarie to this Doctrine of iustification by faith 1. The error of the Papists who first teach that workes of congruitie that is workes preparatorie are the efficient impulsiue cause of Iustification Secondly that Sacraments doe iustifie ex opere operato by the verie worke wrought Thirdly that we are not iustified by faith alone because say they it is common to many wicked men but yet it doth iustifie as it it guided by charitie and that onely as in respect of the beginning of Iustification 4. that charitie is the forme of righteousnesse 5. That the doctrine of free iustification by faith giueth libertie to sinne and weakeneth the desire of well doing 6. That we must stand in doubt of the forgiuenesse of our sinnes 7. That men may satisfie the Iustice of God by gay shews of there owne works 8. Distrusting the merites of Christ they flie vnto the merits of good works and the helpe and succor of the saints 9. They attribute vnto the virgine Marie the aucthoritie and power of iustifieng .. 10. They ascribe vnto the Pope power to sell forgiuenesse of sinnes 11. the gift of the righteousnesse of Christ imputed through faith they make a mocke of 12. They teach that a man is iustifyed principally for Christs sake and lesse principally for euery mans owne workes and merits 13 that wee are iustified by an Euangelicall faith which commaundeth doe this and ye shall liue Luk. 10.28 by the fulfilling of the lawe the ministery and absolution of the Priests and the obseruation of mens traditions 14. That christian righteousnesse consisteth of faith and workes together 15. That Christ hath satisfied onely for the fault and offence and not for the punishment due vnto our sinnes 16. that men regenerate doe in this life by their owne obedience fully satisfie the law that they may oppose their workes before Gods Iudgment seat and that they may doe many workes of supererogation more then duety more then the law requireth of them 2 The error also of the iustitiaries who hold 1. that Iustification is not onely the pardoning and forgiuing of sinnes but also the sanctifying and renewing of the inner man 2. that Iustification according to Aristotle is a motion toward the atteyning of righteousnesse 3. that to Iustifie is nothing els but to powre into a man inherent righteousnesse or newnesse of life the former whereby beleeuers are indued with charitie and other vertues the later whereby a man being furnished with these qualities doth merite and deserue more and more righteousnesse and euerlasting life and that iustification is consummated and perfected by good works 4. that Christ by his death oâ—â—ained this of his father that wee should be indued with inherent righteousnesse and charitie by the merite whereof we do obtaine life and saluation Fiftly they confound as one sanctification with iustification 3. The error of Osiander who affirmeth that men are made iust by the essentiall iustice of God that is by that iustice which is the vâ—rie diuine essence 4. The error of the Libertines who teach carnall securitie as if any thing were lawful for a man to doe who is iustified freely by grace The two and thirtieth common place Of good workes What are workes properly EIther the accomplishing of actions that is the effects of actions ordained for some speciall end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an house is the worke of him that buildeth it or else the verie actions themselues as the building of the house calling vpon god loue of our neighbour giuing of almes c. To omit sundry distinctions of workes what is a good worke To speake according to the word of god not Philosophically or ciuilie it is an action whether outward or inward conformable to the law and will of god Mat. 19.17 If you will enter into life keepe the commaundements And Rom. 12.2 Proue ye what that good acceptable and perfect will of God is By what names are they called Of the efficient or working cause the fruites of the Spirit of the instrumentall the fruites of faith from the fourme the workes of the lawe of their qualities good works good fruites Why doth the Scripture oftener vse the title of good workes then of vertue Because the name of vertue is verie glorious amonge the Philosophers whereby they vnderstand a voluntarie habite and a great and strong inclination and a naturall disposition to doe well but the name of good workes is more cleare because it signifieth not onely externall actions but also the inward of the will agreable to the word of god although the inclinatioÌ„s be very weak How many kindes of good workes are there Two one which requireth our duetie towards God Another which requireth our duety towards our neighbour What is the efficient cause of good workes The proper efficient cause of them is the Holie Ghost in respect of Christ laid hold on by faith working in vs vnderstanding and will and by the word illuminating changing renewing bowing our members which are cleane turned away from God to the end that we may obey the will of God made knowne vnto vs. For he worketh in vs both to wil to doe Philip. 2.13 And without me ye can doe nothing saith Christ Iohn 15.5 whereupon Dauid Psalm 51.12 Saith create in me a cleane heart o God and renue a coÌ„stant spirit in my bowels heÌ„ce they are called the fruites of the spirit not of free will vnlesse it be so farr forth as it is made free by grace a Gal. 5.22 The nearest efficient or the immediate cause and the beginning of good workes are the humane and naturall powers of the soule the vnderstanding will and affections but yet so farre as they are in parte or in some measure regenerate or become spirituall For neither the spirit that is the new qualitie begunne by the inspiration of
is double debt by order of iustice for the payment whereof a man is bound by reason of the excellencie and worthinesse of the benefit bestowed vpon him and this properlie is called debt But improperly that is called debt which is due by couenant and free promise or because it is so couenanted and agreed vpon Out of all which it followeth that that properly is a merite or a meritorious worke whereunto by reason of the excellencie therof something is due by order of iustice VVhat then are the good vvorkes of men meritorious in the sight of God If you speake of euill workes wee affirme that they are meritorious taking the name of merite properly and punishment is due vnto them taking the name of debt properly for the vvages of sinne is death Rom. 6 23. But if wee speake of good workes wee denie out of the promises that any good worke no not of the most most excellent creature doth merite at the handes of GOD because the scripture expresly teacheth it Rom. 4.4 To him that vvorketh c. And Chap. 11.6 If it be of vvorkes then not of grace a Eph. 2.8.9 2 Because Christ hath sufficiently by his owne merit deserued eternall life for vs b Mat 20.28 Ioh 16 2 1 Ti. 1.10 Heb 9 12 3 Because all our boasting must be taken away c Eph. 2 9 1 Cor 4.4 4 Because the nature and condition of a merite doth require these three things 1 That that worke whereby wee merite be free not due from vs to him to whom we doe performe that worke of ours But whatsoeuer good we doe it is onely some part of our dutie towards God which wee owe vnto him a Luk 17.9 10. c Ro. 8.12 and who hath giuen to the Lord first and it shall be restored to him againe Rom. 11.35 2 That the selfe same worke of ours and gift which is offered be profitable and commodious for him of whom wee merite but no action of ours brings any profit to God Psal 16.2 My good dooing reacheth not vnto thee Iob. 22.2 For the Lord hath no neede of any thing of ours Psal 50 11.12 3 It is required that the thing wee offer bee proportionable and in price and worthinesse equall to that thing which wee doe receiue of another and wherewith another doth recompence vs e Ro. 1 27 But no good workes of ours are worthie that is proportionable to saluation and life eternall which wee receiue of GOD because there is no proportion betweene our good workes and life eternall f Rom 8 18 Therefore to conclude our good workes merite nothing at the handes of God and for this cause eternall life is called the free or gratious gift of God Rom 6.23 Further wee deny that simplie God oweth any thing to a good worke if the name of debt or wages be taken properly for neither is there any such excellencie of any good worke whatsoeuer that god should be indebted to it by the order of iustice g Luk. 17.9 doth the Lord thanke that seruant because he did those thinges that were commaunded him I trow not Although it cannot be denyed that rewarde is due to good workes by couenant free promise to wit if they be perfect Rom. 4.4 to him which vvorketh namely to him that perfectly fulfilleth the law rewarde is counted to him of debt and in the law shewing mercie to thousands of them that keepe his commaundements c. Exod. 20. Is there any thing then due to the good vvorks of the regenerate at least by couenant and promise No. 1. Because we liue not vnder that legall couenant of workes wherein God couenanteth with man vnder condition of the workes of the lawe but we are vnder the couenante of grace wherein god maketh a couenante with man vnder condition of Christes merit to be laid hold on by our faith 2 Because though we graunt that we are still vnder the couenante of the law yet according to that couenant and promise made therein God oweth not any thing to our workes but death for our workes euen in the state of regeneration are imperfect neither can they indure to be examined according to that rule of the lawe of god vnlesse you would make that law of God so holy and so perfect a leaden rule as the papists doe at this day Are there not also in the Gospell euery where promised many blessings both temporall and eternall to our good workes In deed they are promised as Psal 84.12 He will not depriue them of good thinges that walke in innocencie 1. Timoth. 4.8 godlines hath the promise of this life and of that that is to come Math. 5.12 your rewarde is greate in heauen Luc. 6.38 Giue and it shal be giuen vnto you Math. 25.29 to him that hath it shall be giuen and the faithfull seruant shall haue rule ouer many things And. Cap 10.42 he that shall giue a cup of colde water in my name shall not lose his reward And Cap. 19.29 he that shall leaue house brethren sisters etc. for my sake shall receiue an hundred fold in this life and shall inherite eternall life Reuela 22.14 Blessed are they that keepe his commaundements that they may haue right vnto the tree of life and may enter by the gates into the City But yet not vnder condition of workes which should procure those benefits vnto vs but as they do manifestly shew vnto vs prooue as effects better knowne to vs that wee are pertakers of that condition which is in the couenante of grace whereby alone it being fulfilled those benefits are procured neither are they bestowed on vs as of debt but as free rewardes How doe the promises which are made in the gospell with condition of workes differ from the Legall promises 1 All the promises which are to be found in the gospel with condition of workes are made in Christ and for Christs sake for his merite sake 2 They be altogether franke and free therefore the rewarde is not giuen of debt or by couenante because we haue fulfilled the condition of workes but of mere grace and mercy for Christs sake and his merit But the Legal promises are not made for Christs sake nether is rewarde giuen to them of mere grace but for the condition of works performed and obserued which is impossible to man VVhat then are the Legall promises concerning the rewarde of good workes to no purpose Truly they are for they performe nothing vnlesse the condition of perfect obedience be performed do this and thou shalt liue Yet they are performed and become profitable thorow the gos in them that beleeue not because they fulfill the lawe but because they beleeuing thorow Christ are reconciled vnto god and the law thorow faith is established Rom. 3.31 both because he hath perfection which beleeueth in Christ saith Ambrose as also Rom. 10.4 Christ is the end and fulfilling of the law to euery one that beleeueth hence 2.
Cor. 1.10 All the promises in Christ are yea amen that is to say in Christ alone they are propounded to be exhibited and to be performed Doth not the merit of Christ at the least giue the vertue and efficacie thereof to our workes that they may merite and deserue the grace and fauour of God Christ hath merited for vs Iustification Regeneration and life eternall but that we our selues should merit euen any the least benefit much lesse those speciall benefits he hath not merited For then there should be some thing detracted from the meere grace of God and Christs merit if we should in any part come into participation of merit with him Therefore Paule Rom. 4.4 doth so seuer works and grace thar granting workes he denieth grace To him that worketh saith he reward is not imputed of grace And Rom. 11.6 he sheweth such a disagreement betweene works which those men call meritorious and grace that the one of them being granted the other must needs be denied But if it bee of grace then not of workes else grace should be no grace The same is to be said of Christs merit for seeing that the merite of Christ and grace do necessarily stand together Christs merit and ours can by no meanes agree together Doth not Paule in those places speake of workes done by mere naturall men before regeneration Nay but rather he speaks of good workes which cannot be done without faith a Ro. 14.23 And of the works of Abraham the father of the faithfull b Ro. 4.2.3 23. And there was neuer yet any question of the workes of the vnregenerate seeing they are all sinnes though some be more hainous then others For Eph. 2.3 By nature we are all the children of wrath to wit passiuely that is in daunger of the iudgement of God being angrie with vs and Hebr. 11.6 It is impossible vvithout faith to please God Seeing the Scripture doth commend vnto vs this rule of the iudgement to come in these vvords God will giue euerie man according to his workes Psal 62.15 Math. 16.27 Rom. 12.6 Rev. 22.12 shall sentence be giuen according to works as causes deseruing the recompence eyther of life or of death If you speake of the workes of the Reprobate it cannot be denied but they shall bee the cause of the sentence of death which shall be giuen But if we speake of the works of the elect then we affirme that God will giue sentence of life eternall and that he will rewarde the elect according to their workes yet not as causes of life and rewarde but as certaine effectes demonstrations and tokens testifying of the causes themselues But the true and onely causes are the decree of God from all eternity also vocation and iustification in time as that place proueth Math. 25.34 wherein we haue the expresse forme and manner of the iudgement to come Come saith hee ye blessed of my father take possession of the kingdome prepared for you before the foundations of the vvorld vvere laide For this calling of them by name and putting them in possession of the kingdome of heauen doth sufficiently shew the cause why the elect are put in possession of the kingdome of heauen to wit because they be blessed with all spirituall blessing in Christ Ephes 1 1.2 being freed from the curse of the law a Gal 3 14 they are the heires and sonnes of God by his free promise and therefore called and iustified For adoption vocation and iustification are parts of that blessing of God in time Whereupon those whom before verse 34. he had called the blessed of his father verse 37. he calleth iust and calleth the verie kingdome of heauen it selfe an inheritance 2 They prooue the cause of saluation to be laid in the eternall decree of God because before the foundation of the world there was prepared for those blessed ones that is which were called and iustified in time that kingdome into possession whereof he will put them 3 That particle according or euen as in those sayings doth not signifie the cause but the conformitie as in that 1. Corin. 13.12 That I may knowe according to that that is euen as I am knowne So GOD shall giue to euerie one according to his workes that is euen as hee hath done good or euill But the causes of death whereunto the reprobate shal be adiudged are placed out of themselues to wit the malediction of God and the decree of God for the king shall say Math. 25.41 get ye hence ye cursed into euerlasting fire and yet they let not but that their workes also be the cause of damnation Are not then besides those causes of the benediction and decree of God the good vvorkes of the elect in like manner the causes of saluation There is not the like reason of euill workes and of good works For euill workes are our owne and merite vnto vs but good workes are not our owne but workes of the holy ghost in vs such as we owe vnto God a Luk. 17.10 Besides euill workes are perfectly euill and euen the least euill that can be deserueth death but good workes are imperfectly good and there is nothing but that which is in euery respect absolute and perfect can procure life and that also by promise Therefore good workes cannot be numbred among the causes of saluation Adde moreouer that the Apostle doth manifestly attribute the sentence of life to faith imbracing the gospell 1 Thess 1.10 when he shall come saith he to bee made glorious in his saints and to be made wonderfull in them that beleue because faith is esteemed as our witnesse in that day Whether is there in those words Come ye blessed only a calling and adiudging them to life and then after followeth the cause taken from their works for I was hungrie and ye gaue me to eat Yea the compellation or calling and the proposition doth cōtaine the cause of the sentence and the reason is added after from the effects prouing that cause and testifieng of it as though he should say thus Enter ye into heauen because ye are blessed and ordeined vnto the kingdome of heauen For by your good workes ye haue declared that ye are blessed and from all eternity ordeined to the kingdome of heauen VVherfore will he giue sentence according to workes Because workes are better knowne to vs as the effects which be better knowne then the causes themselues now it is the will of GOD that in that Iudgment all thinges should be visible and perceiued by sense that iudgement may bee giuen of true and liuely faith by her naturall properties and true effects least we should boast of the visard of faith or the shadow of it in stead of true faith Againe not to shew the cause of saluation but to the intent wee should be stirred vp to the studie of good workes for so much as wee are certaine wee shall not lose our labour In what respect then is life
eternall as Christ saith Iohn 3.3 vnlesse a man be borne againe c. 3 Because faith without which it is impossible for any man to be saued cannot be without good workes and faith hath charitie euer ioyned with her though not in action yet in possibility a Gal. 5.6 4 Because Bernard saith good workes are the way to the kingdome not the cause of raigning Neither can any man attaine to life eternall but by the way of good workes which God hath prepared that wee should walke in them Ephes 1.4 2.10 What is to be obserued in the sayings of the Scriptures vvherein iustification saluation and life eternall is ascribed to workes 1 Legal sentences are to be vnderstoode of perfect good workes such as none can be found in no creature But euangelicall sentences doe alwaies include faith in our workes And we must vnderstand that by faith in the first place iustification is receiued and acceptation to life eternall afterwarde in the second place and by consequence workes are accepted as the fruites of fairh and life eternall is promised to these for Christes sake 2 In such sayings there are not brought forth arguments from the cause why the person is made partaker of eternall life but it is shewed from the effects or the adiuncts what person is partaker of remission of sinnes life eternall So Luk. 7.47 Christ plainely proueth in way of resolution by this argument that the womans sinnes were pardoned because shee loued much But twoe diuerse questions are at no hand to be confounded The one to whom life eternall is giuen the other for what cause it is giuen To them that doe well and meditate in the law of God is happines and life eternall promised a Psal 1.13 119.1.2 Math. 25.3 but yet it is giuen freely for Christes sake b psal 32 1 3 In this question we must remember to obserue a rule of the Rabbines concerning the holy Scriptures In euery place wherein thou lightest on an obiection for an hereticks thou findest a medicine in the side thereof So the scripture wheresoeuer it ascribeth eternall life to workes as a reward calleth it an inheritance c math 25 35. Colloss 3.24 4 When as diuers effects doe depend alike of one and the selfe same cause the consequence from one effect auaileth to another because of their common dependance as Luk. 7.47 the consequence from loue auailes to proue the remission of sinnes because ech of them dependeth on faith 5 Where there is a subiect there is his proprietie and on the contrarie where there is a propriety there is his subiect So where there is faith there be workes and where there be good works there is faith 6 Seeing good workes doe spring from faith whatsoeuer is attributed to them must needs be ascribed to the roote i. faith whence they spring VVhat is the end and vse of good workes It is three fold 1. The glory of God namely that by them wee should glorifie God before men a Mat. 5.16 2 The testification of our true faith that we may make our calling and election sure to our selues in our owne consciences 2. Pet. 1.10 And also that we may liue sutable to the gospell our calling Ephes 4.1 I beseech you walk worthy of the calling wherwith you are called 3 The edification of our neighbour 2 Cor 9 which is done whilest that we further him by our workes or prouoke him to doe the like b 11. 12. 13 Act. 3.14 VVhat is contrarie to this doctrine 1 Euill workes 2 The error of the papists who teach that good workes may be done without faith as also of them that thinke they are perfect which boast of the perfection and purity of workes and securely rest in them Also their error who bragge of their merits of congruity and condignity and boast of the workes of supererogation which teach that their wilworships Numb 15.39 Ezek 20.18 19 Mat. 15.19 that is worships of there owne deuising are acceptable to god Which accompt these for good workes which are done with good intent and leane only on the will and tradition of men which imagine that the violating of these is more hainous then of the commandements of God As for that which is saide that we must heare the guides euen as Christ himselfe d. Luk. 10.16 Heb. 13.17 it must be vnderstood only of the true pastours of the Church which watch for the saluation of the soules committed to their charge And the error of them who affirme that man is iustified before God by workes as causes sclander vs that we contemne good workes as though this were in controuersy betweene vs and them whether good works are to be done wheras we doe more carefully vrge this then they doe 3 Of the Epicures or libertines which neglect good workes as vnprofitable The three and thirtieth common place Of Christian libertie What doe you vnderstand by this name Christian libertie NOT loosenesse or in generall simply euery libertie but in some respect restrained to some certaine kinde and certaine degrees For this Epithite or title Christian or spirituall puts a difference wherby this speciall kind of libertie is discerned from ciuill and bodily libertie and from the counterfeit liberty of other sects Neyther yet is it contrarie to bodily and ciuil libertie a Eph 6.5 1 Cor. 7 22 or to that seruice that we owe to God and to iustice b 1 pet 2.16 Rom. 6.18 1. Cor. 7.22 Hee that is called being free is the seruant of Christ that is he ought to serue Christ Againe whereas we speake of Christian libertie we must put difference betweene the libertie of the will whereof we haue spoken in the common place of freewill and the libertie of the person wherof here we are to intreat In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 3.17 for where the spirit of the Lord is there is libertie .. In Latine it is called libertas libertie or setting free not that it it is done by force as in old time when the Lord deliuered the people from Pharaoh vnlesse it be in respect of Sathan whose power and kingdome Christ hath destroyed neither is it obtained with the leaue of our enemies as when the people returned out of Babilon but by the full price paid not to Sathan but to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle calleth the price of our redemption whereby vve are made free How manifold is personall libertie Paul sets it downe to be twofold not in the kinds but in respect of the degrees one whereby Christ hauing paide that endlesse price namely his bloud wee are redeemed that wee might be set free from the slauerie of sinne death and the Law c Ephe. 1.7 Rom. 7.6 which for instruction sake we may call the Redemption of libertie Whereof the Apostle maketh mention Rom. 6.22 Now are wee made free from sinne but are the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed vnto wrath as Paul speaketh 1. Thess 5.6 What is Election It is the Predestination of certaine men in Christ to eternal life namely wherby God willing to manifest the glory of his grace hath of his only goodnes mercie determined out of the whole race of mankind being subiect to sinne death freely to adopt in Christ some certain men to cal them effectually to iustifie them that through him they may be partakers of the heaueÌ„ly inheritaÌ„ce and of eternall life And this Election is eternall in the purpose of God although in respect of our selues we may theÌ„ be said to be elected when God doth execute his purpose in vs. Or electioÌ„ is the execution of Gods wil or the act in separating from the rest of the worlde through effectuall calling Iustification Sanctification those on whom he hath appointed from the beginning to bestow euerlasting life What is the principall cause of Election God is the principall cause All that the father giueth mee shall come vnto me No man can come vnto me except the father draw him Iohn 6.37.44 17.9 I pray not for the world but for these whome thou hast giuen me for they are thine Ephes 1.4 God hath elected vs. And Christ because he is the same God with the father sayth that hee hath chosen vs. Ioh 15.16 And the holy Ghost sayd Act. 13.2 Separate me Saul Barnabas for the work wheruÌ„to I haue called theÌ„ What is the efficient inforciue or precedent cause thereof The inward cause is only in god that is to say his meere Charitie the only goodnes of the wil of God Eph. 1.4.5 He hath chosen vs saieth he before the foundations of the world were laid according to the good pleasure of his wil. And his free loue Ioh. 3.6 Ro. 9.13 In which place saith he Iacob haue I loued the only grace mercy loue of God b Iohn 4.10 19. 2 Tim. 1.9 he hath called vs with an holy calling not according to our works but acording to his own purpose grace which was giueÌ„ to vs through Christ Iesus before the world was I say the meer good pleasure of god only respecting it self but excluding al other outward cause which is or can be in meÌ„ a Rom. 9.16 So then electioÌ„ is neither in him that willeth nor in him that runneth but in god that sheweth mercy where he calleth the thought indeauor of the mind a will the exercise of good works a race that by suppositioÌ„ for no maÌ„ willeth or runneth of himself but it is god which worketh in you both to wil to do according to his own free goodwill Phi. 2.13 So. Ephe. 1.9 According to the purpose of his good pleasure which he had purposed in himself as if it should be said that god considered nothing without himself wherof he might haue respect in determining or choosing cap. 2. to Tit. 3.5 Doth our election consist of our owne faith holines worthines linage or works foreseen of God or no In no wise 1. because our sure certain saluation is euidently in the singular freely bestowed grace of the merciful god acording to that It is not in him that willeth nor in him that runneth but in god that sheweth mercy Ro. 9.16 2 Because the praise glorie of our electioÌ„ is wholy due to god alone he chose vs to the praise of the glory of his grace Eph. 1.6 Moreouer if works foreseen faith or worthines might moue god to choose some the elect might haue wherof they might boast 3. Because god could foresee no worthinesse or good at all in men but what he had determined now already freely to bestow on theÌ„ by the benefit of his election who not by custom imitation but by nature are the enimies of god b Rom. 5.10 and sonnes of wrath c Ephes 2.3 dead in sin d Rom. 7.10 Ephes 2.1 vnapt euen to think a good thought as of theÌ„selues e 1. Cor. 3.5 Finallie in whome by nature there is nothing but matter of eternall death damnation f Iob. 15.16 Psal 14.3 Ierem. 10.23 7. Because then there should be no cause why the Apostle should say O man vvho art thou vvhich pleadest against god Ro. 9.20 For he might haue answered that god foresaw the desert of the one of the other yet doth he not say so but flyeth to the iudgments mercie of god Neither the exclamation of the same Apostle Ro. 11.32 of the deapth c. should take place For he might haue declared in a word that some are eâ—ected others reiected for the workes which he foresaw would be in either 5 Because our saluation is more safe and sure by gods election then by our owne workes which euermore haue a doubt annexed to them a. Rom. 4.16 6 Because then it would follow that faith is of our selues not of god or that we first loued chose god which the scripture pointeth out to be false absurd b. Ioh. 3.5 6.37 8.47 15.10 ye haue not chosen me but I haue chosen you 7 Because that place Rom. 9.11 For yer the children Esau and Iacob were borne and when they had neither done good nor euill that the purpose of god might remaine according to election not by workes but by him that calleth it wat said the elder shall serue the yonger Where the Apostle drawing forth the reiection of Esau For that he was condemned to be his brothers bond seruant as also the election of Iacob because hee was made lord ouer his brother euen ouer the first borne that Esau his seruitude was ioyned with Gods hatred Iacobs rule with Gods loue out of Malachy the best interpreter of Moses chap. 3.e. As it is written I haue loued Iacob and hated Esau So that neyther any goodnes in Iacob nor any other thing in Esau may be accounted the cause eyther of the chusing of the one or reiecting of the other doth euidently impugne this foresight of faith 8. Because there can be no goodnesse in the world vnlesse God had placed and ordeined it 9. Because naturally the efficient cause cannot bee after his effect but Election is the cause of faith and good works for wee are called Elect that we might be holy Ephes 1.4 and without blame not contrary because he foresaw that we would be such for these two are contrary that the godly haue froÌ„ their election this that they should be holy and that they should attaine the same election by meanes of their workes And Paul writeth plainely 1. Corinth 7.25 that he had obtained mercie of the Lord that he might be faithfull 10. Because the Logicians rule is manifest VVhatsoeuer is the cause of the cause is also the cause of the thing caused If then faith and workes foreseene were the cause of Election they should also be the cause of Vocation and Iustification which are the effectes
end to another What is the proper end of Election The remote and farthest end in respect of God that electeth is his glory or praise and the declaring of his mercie Rom. 9.23 That he might make knowne the riches that is exceeding greatnesse of hss glory toward the vessels of mercie which hee hath prepared vnto glory Eph. 1.9 Hee hath elected vs to the praise of the glory of his grace wherewith hee hath made vs freely accepted in his beloued And verse 11. That wee shovld bee vnto the prayse of his glorie But in regard of vs that is nigh at hand or successiue that wee should be holy Ephes 1.4 and 2.10 Wee are his workemanship created vnto good workes which God hath ordained thst wee should walke in them And Rom. 8.29 That we might be made like to the image of God The last is our Saluation Life and Glorification a Col. 1.12.13 1 Thes 13.14 Act. 13.48 Rom. 9.23 VVhat are the markes of Election There are many markes whereof true faith in Christ effectuall through Charitie is the spring whereby a spirituall life is certainely discerned and thereby our Election is perceiued as the life of the body is by sense and motion VVhat is Reprobation A certaine execution of Gods will in casting off and refusing them which are predestinate vnto death Or it is a Predestination wherby God froÌ„ the beginning without any iniustice hath determined not to haue mercie on some that were corrupted in Adam and in his eternal iudgment to adiudge them vnto death for their sins being left to theÌ„selues that in these as in the vessels of shame appointed to destruction which is spoken not in respect of the euent but of the purpose for that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only declare the euent but the scope and purpose hee might make knowne the glory both of his iustice and power a Exod. 9.16 Pro. 16.4 The Lord hath made all things for himselfe yea euen the wicked for the day of euill b Rom. 9.17 21.22 1. Pet. 7.8 Iudith 4 Apoc. 17.8 20.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the efficient cause of Reprobation God who as he hath elected vs according to the good pleasure of his will so hath hee reiected the reprobate according to his iust will or purpose which in order goeth before all for as hee taketh mercie on vvhom he vvill so vvhom hee vvill hee hardeneth For the same verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not otherwise to bee expounded either in the former or latter part of the sentence but because contraries are the consequents of contraries if it bee godly and truely spoken of God which no man denieth he hath mercie on vvhom hee vvill haue mercie Exod. 33.19 without doubt Paul spake truely and godly but vvhom he vvill he hardeneth And Ephes 1.11 God doth all things after the purpose of his will The word of Election doth approue the very same thing For in whose power it is to elect some in his power also it is not to elect others but to passe by them or to reiect them for neyther can the Election of some be granted without a reiection or neglecting nor a reiection or neglecting without the election of others And whereas it is said Ezech. 18.23 I will not the death of a sinner but that he returne from his waies and liue It appeareth to be an indefinite Proposition which differeth very much from an vniuersall and is to be restrained to them to whom is giuen the grace of repentance Which also Christ saith Matth. 23.37 Hovv often vvould I haue gathered thy sonnes and thou vvouldest not hee speaketh of the outward ministerie and as farre as he himselfe was generally promised for the saluation of this nation and as he was also carefull of it in speciall Are not some sinnes as Incredulitie c. the causes of the Decree vvhy some one is reiected No for if sinnes were the cause of Reprobation there should not one be elected because God hath foreseene that all men are sinners But onely the purpose and will of God which in euery worke of his is both iust and the onely rule of all iustice Therfore can it neither bee iustly blamed or accused by vs. a. For in these sayings Ioh 3.18 Hee that beleeueth not is iudged already And 16.9 The holy Ghost shall reprooue the vvorld of sinne because they beleeue not in me And Mark 16.16 He that hath not beleeued shall bee condemned Christ hath not appointed incredulitie the cause of the decree of reprobation but of execution thereof or of condemnation and iudgement Is not God tainted vvith the note of iniustice if his vvill only be determined the cause of Reprobation In no sort for when we entreat of this supreme will of God which ordaineth the causes of all things we must not say there must haue beâ—ne somewhat iust before God willed it but contrarie God must first haue willed somewhat before it could be iust For so is the will of God the principall rule of iustice that whatsoeuer he will ought to be accompted iust euen because it is his will but there is a deeper reason of Gods iustice then that it can be measured by any meanes of man Rom. 11.13 Rom. 5.20.21 or can be comprehended by the slendernesse of mans witb. And as he hath chiefe and free power by his proper right ouer all creatures So likewise ouer man as the potter ouer the clayc. That neither God should haue bene vniust if he predestinated none to saluation seeing he is debtor to no man and we are all borne the sonnes of wrath 2 Betweene the decree of that secret and vnblameable will of God in reiecting some and the corruption of mankind which is the true and first originall of the condemnation of the reprobate the will of the first man commeth which being created good of it owne accord corrupted it selfe and thereupon made open passage for the iust iudgment of God to destroy them to whome he vouchafeth not his mercie Moreouer although no man be condemned but whome the Lord hath reiected yet no man is condemned but he that is for certaine found to haue in himselfe iust causes of damnation Therfore it is manifest that this decree is most iust by the meanes and degrees as wel generall as special wherby the Reprobate in going on are the cause of most iust condeÌ„nation to theÌ„selues so as they can accuse none but themselues For there is one cause of Reprobation and an other of the condemnation of man albeit then that sinnes are not the causes of reprobation which was from the beginning but the iust will of God is the cause yet are they the cause of the damnation which will follow in the last time Neyther are the Reprobate condemned simply for their reprobation but for their impietie and incredulity that is that decree of God is not the cause of the damnation to them that
From the resurrection of bodies for there would be no neede of the rising againe of the bodies of the faithful if there were not a life whereunto they should rise Moreouer the articles concerning GOD of Christ of the Prouidence and of the Iustice of GOD of the soules Immortâ—â—â—â—e of the resurection of bodies of the last iudgement could not stand vnlesse this article of life eternall bee annexed vnto them 4 From the handwriting of God written in the soule of euery one for the soule it selfe often teacheth vs there remaineth a iudgment with the feare whereof they are vexed who liue wickedly and they are renued in hope who loue godlines 5 From an Argument tending to absurditie because if only in this life that is if we hope in Christ for this life sake onely so that our faith hath respect to nothing else beyond this life we were the most miserable of all men 1. Cor. 15.19 6 From the testimonies of Scripture Dan. 12.2 some shall awake vnto euerlasting life Math. 25.46 The iust shall goe vnto life eternall Iohn 10.28 I giue vnto my sheepe eternall life Hebr. 13.14 Here we haue no continuing Citie but we seeke one to come 1. Iohn 25. This is the peomise that he hath promised vs euen eternall life 7 From examples for Enoch beeing translated heere into and afterward Elias were as an earnest penie thereof a Gen. 7 24. Heb 11 8 2 Kings 2 11 So was Christ also ascending into the heauen whose pleasure is that where he himselfe is we should be with him likewise Iohn 14.3 and 17.24 8 This an article of our fath I beleeue that life euerlasting What are the Epithites whereby it is commended in Scripture 1 In commendation it is called the kingdome 1 of God 2 of the father 3 of heauen b Math. 7 21 2 Metaphorically Abrahams bosome c Luk. 16 22 by a Metaphor taken from the bosome of parents wo are said to haue and carie their little children in their bosome because the faithfull like deerely beloued children being recouered out of this miserable world are cherished and refreshed in the embracing of the father of all the faithfull and are safe and free from all the perilous stormes of this life And there is a place wherin Christ hath prepared vs a mansion as himselfe declareth Math. 8.11 Many shall come from the East and from the West shall sit downe with Abraham Isaack and Iacoh in the kingdome of heauen Augustine though where it should be Epist 99 ad Evodion confese Lib. 9 3 confesseth he knoweth not yet defineth it to bee an habitation of secret rest and affirmeth that therein liâ—â— the spirits of the blessed and there they enioy the gladsome presence of God 3 Analogically or by proportion Paradise or a place of delight and pleasantnesse e luk 23.43 by allusion to that garden planted in Eden of the situation whereof it is fond to dispute seeing it is manifest that the vniuersall earth was made waste by the Deluge 4 The house of the father a Ioh. 14.2 5 Metonymically the fulnesse of ioyes b Psal 16.11 6 The Lords ioy c Math. 25.21 7 The new holy and durable Ierusalem that shall be d Heb. 13.14 Reuel 21.10 8 An inheritance immortall and vndefiled and that withereth not reserued in heauen e 1. Pet. 1.4 9 The glorie of God because that eternall life consisteth in the communication of Gods glorie Rom. 3.23 All haue sinned and are destitute of the glorie of God 10 Our glorie for this is that alone wherein we may rest safely 1. Cor. 2.7 We speake the wisedome of God in a mysterie euen the hid wisedome which God had determined before the world vnto our glorie 11 Rest f 2. Thess 1.7 12 Refreshing g Act. 3.19 13 Peace h Luk. 1 79 14 So great happinesse as cannot be contained neither in the eies nor eares nor mind of any man i Psal 31 20 Isai 64 4. 1. Cor. 2.9 But why is it called eternall Because it shall neither be temporarie or determined in any certaine limits neither is it short vaine or subiect to any change as this our life is k Gen. 3 19 Ioh 14 5. and although it haue a beginning yet shall it neuer be taken away from them to whom it shall once be giuen l Math. 25 34 but shall last for euer without end What is life eternall It is a glorious estate wherein the elect being most perfectly ioyned vnto Christ their head after the Resurrection that shall be of the dead m Rom. 8 29 1 Câ—r 15.49 Phil. 3.21 Reve. 2 31 shall know God with his Angels in heauen after such a manner that we are not worthie yet to speake of and shall enioy his presence and praise him for euer hauing obtained the soueraigne good that Christ hath purchased for vs and shall be conformable vnto his likenes in bodie and soule as he is man Or it is the state of the blessed after this life wherein shall be a perpetuall acknowledgement of God perpetuall righteousnesse without sinne and death continuall ioy free from trouble griefe heauines and mourning n Ioh. 17.13 24 Isa 25 8. Reve 7.16 17 21.4 In a word eternall life shall be a certaine perfection of soules and bodies wherein there shall be nothing blame-worthie but according to the pleasure of God all things shall perfectly serue the will of Christ the Creator and Redeemer VVhat are the causes of euerlasting life The principall cause is God who of his mercie and free goodnes giueth and bestoweth it on vs through and for Christ our mediator a luk 12 32 Rom. 6 23. Eph. 1.5 2.5 luk 12.32 Iohn 6.40 This is the will of him that sent mee that euery man which seeth the sonne and beleeueth in him should haue euerlasting life and 1. Iohn 5.11 The meritorious very efficient cause is Christ onely Iohn 14.6 I am saith hee that way and that truth and that life The instrumentall offering and reuealing is the Gospell b Rom. 1.16 17 The instrumentall receiuing cavse is faith 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules The sealing cause is the holy Ghost c Eph. 1.13 14. but good workes and afflictions are not the cause of receiuing but the way of the kingdome saith Bernard And Act. 14.22 Through many tribulations must we enter into the kingdome of heauen Why is the gate called straite and the way narrow which leadeth vnto life Math 7.14 1 Because it was vtterly vnknowne and not to be found out by humane reason but Christ hath reuealed it vnto vs. 2 Because there is one onely passage vnto life through Christ not many 3 Because few enter in thereat if we compare them with the fashions of the world as the way of vertue compared to the waies of vices is narrow for that it hath but
dying What then should haue become of man in the conclusion if he had not sinned should he haue euer liued vpon earth No but he should in the end haue remoued into heauen indeed without death which is the dissolution of the soule from the body but yet not without some change such as the Apostle speaketh of 1. Cor. 15.51 shall be in the bodies of the elect who shall be then liuing in the comming of the Lord they shall remoue hence into heauen What things be contrary to this doctrine The errour of the Pelagians who affirmed that man should haue died although he had neuer sinned against those speeches Gen. 2.17 and 3.3 Rom. 5.12 and 1. Cor. 15.21 The twelfth common Place of Mariage What thinke you of Mariage is it a diuine humane or politike constitution IT is diuine 1. because it was instituted by God in Paradise a Gen. 1.27 2.15 betwixt Adam and Eue in their innocencie they then bearing the true image of God 2. Because it was a type of that truly diuine and spirituall mariage which was to be betwixt Christ and his Church b Ephes 5.23 3. Because it was ordained for the propagation of the Church and for the further helping forwards the saluation of man It is also humane or politike or as I may say of humane constitution 1. because it was instituted for the propagation of mankind and ciuill societie vpon earth for in heauen they marry not but are like the Angels of God Mat. 22.30 2. Because for the most part it dependeth vpon the honest constitutions made by man for that purpose How proue you that mariage was instituted by God Gen. 2.18 God said that is in his most wise counsel decreed and ordained it is not good for man to be alone let vs make an helper or companion of his life like vnto him and when he could finde none for Adam before him God brought vpon him a dead sleepe and whilest he was asleepe and so being brought as it were into an extasie voide of griefe and was naturally ignorant what was done took one of his ribs and thereof made woman whom he brought vnto Adam who being led by the spirit of God did prophesie saying This is bone of my bone and flesh of my flesh she shall be called Ischa that is Vira Mannesse because she was taken out of man being as it were alter-ipse a second self For this cause shall man leaue his father and mother and cleaue vnto his wife and they shall be one flesh And after the deluge God confirmed mariage and blessed it saying Increase and multiply b Gen 9.1 At length the Sonne of God himselfe restored it being somewhat decaid c Math. 19.4.5.6 honoring the same both with his presence and miraculous gift d Ioh. 2.11 c. To conclude God not onely instituted mariage but also stirreth vp mutuall loue betweene the bride and the bridegroome and furdereth mariage e Genes 24.14 50 51. Whence it followeth first that mariages are not by chance or depending on mans arbiterment onely but are fatall and gouerned by Gods prouidence Secondly that mariage is a good and a holy thing Thirdly that it is to be vndertaken in the feare of God and inuocation for his direction But are not Moses and Paul contrary one to another where it is said Gen. 2.18 It is not good for man to be alone and 1. Cor. 7.1 g Gen. 2.18 It is good for man not to touch a woman h 1. Cor. 7.1 No for that Paul speaketh first of good which is profitable and not of honestie and he doth not oppose good vnto vice or sinne but vnto inconuenient Secondly because that in Genesis is vnderstood of the species or greatest part of mankind which wold decay if it were not continued and increased by mariage neither can a man liue chastly without mariage but Paul speaketh of certaine indiuidua or persons hauing the gift so as they can liue chastly without mariage for of others he saith It is better to marrie then to burne i 1. Cor. 7.9 But tell me whether Paul speaking of a virgin 1. Cor. 7.38 k 1. Cor. 7.38 and saying He that bestoweth her not in mariage doth better do meane that virginitie deserueth more the fauour of God then mariage He speaketh onely of some outward commodities of the single life for the present necessitie that is imminent persecutions l verse 26. and for that the vnmaried is more expedite and fit to teach to serue the Church to vndergo the dangers of his profession and the duties of piety with a better and freer mind m verse 32.34 and insinuateth more difficulty to be in mariage then in the single life as he speaketh concerning the maried Such shall haue trouble in the flesh n verse 28 and more distraction of thoughts and care for the things of this world o vers 33.34 and therfore that the single life is more profitable vnto him that hath the gift of continencie and lesse subiect to distractions and troubles and in this respect more blessed then mariage p verse 40. Notwithstanding the godly maried may also care for those things which belong vnto the Lord as Abraham Isaac Iacob Zacharias Iohn Baptists father and the like What is contrary to this doctrine concerning the efficient cause of Matrimonie The heresie of Montanus the Tatians Saturnians Manichees Marcionites Priscillianists Encratites who condemned mariage as the doctrine and worke of the diuell Pope Syricius differed not much from this heresie who called matrimonie vncleannesse of the flesh in which no man might please God Vnto all whom that saying of S. Paul is to be opposed 1. Tim. 4. 1. Tim. 4.1.2.3.4 Of the matter of Mariage Of how many and of what manner of persons ought Mariage to consist Of two onely one man and one woman for so saith the Lord Two shal be one flesh a Gen. 1.27 2.24 Mat. 19.5 and so many suffice for procreation of offspring But whenas the maried couples giue themselues mutually one to another they are both the second causes efficient and they also the matter of mariage What is contrary to this Polygamie not of hauing many wiues successiuely when one succeedeth another but of enioying more then one at one and the same time Gen. 4.19 which corruptiō of lawful mariage begun in Lamech of Cains race and was afterwards permitted vnto the Fathers not for wantonnesse but for increase of an holy seed both for that politick customes were at that time as also that God might thereby manifest his promise of an innumerable seede to spring of a few But Christ condemned it afterwards Mat. 19.8 5.32 saying It was not so from the beginning and declaring that who so putteth away his wife and taketh another committeth adulterie For that God being about to giue Adam a wife tooke not two or more but one ribbe out of
Diuortium Diuorce IT is called Repudium of refusall for a shamefull thing Diuortium of diuerting and going into diuers parts or as some thinke of the diuersity of minde because he that is the cause of Diuorce is of another minde now than when he married the Hebrews call it Cheritot or cutting off the Greekes dissolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 departing cutting off as Mat. 19.8 for it was not lawfull for the wife to depart from her husband or giue him a bill of Diuorce but for an husband separating himselfe from his wife it was lawfull to giue such a Bill ſ Mat. 5.31 19.8 Deut. 24.1.2 Mal. 2.16 Is there any difference betweene Repudium and Diuortium None at all in the Scriptures Yet Modestinus saith that Repudium is betweene the bridegroome and bride but diuorce between the husband and wife after that marriage is consummated Which distinction we will obserue and first of the first Whether is mariage to be broken off by mutuall consent as it is by consent contracted No because it is not done by humane consent onely as other contracts of humane societie but by the diuine authoritie and what God hath conioyned let no man separate t Mat. 1◠6 In what cases is Repudium vsed or spousals dissolued There are seauen such cases recorded 1 If either of them fall into infamie after the betroathing for some crime 2 If either of both fall into any grieuous infirmitie of bodie or minde such as should cause the vse of mariage to be loathsome or contagious as leprosie epilepsie palsie frensie c. And indeed it were very expedient to forbid such to marie by the Laws seeing that they doe seeme to haue single life imposed vpon them from Heauen and are depriued of power to vse mariage for who can marie with a good conscience that by mariage must needes vndoe himselfe and others and beget children to perpetuall miserie and the generall hurt of the weale publike 3 If the bridegroome commit filthinesse with any of his brides kindred that mariage shall be dissolued though the party innocent be vnwilling and the incestuous person punished 4 Malitious and daily absence but yet he that is absent against his will whilst the three publishings are performed in the Church is no forsaker 5 Apostacie from the true religion and worshippe of God 6 So great offence of the mindes of the bride bridegroome as that they cannot by any meanes be reconciled and they haue not lyen together least some hainous thing might follow of such constrained mariages yet so as that they be punished for their breaking of couenant 7 If such a maime happen in the meane time as whereby the person is become loathsome prouided that they haue not lyen together Hereunto adde adultery which dissolueth the bonde both of contract of matrimonie Also contracts betweene those that are vnder age or done without parents or friends authoritie or error of person or quality as Lea for Rachel or a seruant for a freeborne or by force or feare or els vnder condition onely all which may be dissolued so that there haue beene no voluntarie coupling or consent How many waies is consummated mariage broken Two 1 When that which of it selfe and by right is none is counted for none or else is ipso iure declared to be none 2 When that which was confirmed is for lawful causes broken For whas causes is mariage declared ipso iure to be none 1 When the fault is in the contract of mariage 2 When it is in the persons contracting When is the fault in the consent or contract of mariage When the contract is either filthy or vnlawful or vniust VVhen is the consent filthy 1 When it is contrarie to the lawe of God and nature and is contracted vnder the degrees of God forbidden 2 Vnlawfull when it repugneth the edicts of Godly Magistrats But yet this difference is to be noted that wicked contracts within the degrees forbidden by Gods lawe neither can nor ought to be confirmed either by humane dispensation or Ecclesiasticall benediction or carnall copulation But contracts within degrees forbidden by the Magistrate may be permitted by some dispensation where necessitie and reason requireth it VVhat contract is vniust That which is done by children that are vnder the gouernment of their Parents against their consent and authoritie iudging well and rightly which if the Parents will by no means ratifie Mat. 19.6 it ought to be none for as Christ saith That which God hath ioyned together let no man set asunder so that which man conioyneth against or besides Gods word God will haue separated What fault is that betweene the persons which maketh mariage ipso iure to be none Wheras she that was maried for a maid is found by certain testimonies to haue bin defiled for such a one ought by the law of god to be stoned to death as an adulteresse b Deut. 22.29 Caus 29. quest 1. Can 1. Wheras the Canonists say notwithstāding that fornication following mariage only hurteth 2 If either of thē hauing som natural impotēcy be vnfit for mariage or if either of thē haue concealed some defect or incurable disease which was not knowne before mariage as to be an Eunuch either by nature or other casualty Mat. 19.12 such a defect forbiddeth mariage when one erreth the other deceiueth according to that rule Errantis voluntas nulla an erring will is no will and that contract of good faith where craft hath beene cause is ipso iure none And forasmuch as God reprooueth deceipt fraud and errour he is not to be called the author of such mariages How many waies is mariage made said to be dissolued By two 1 By death as the Apostle reasoneth a 1. Cor. 7.39 Rom. 7.2.3 Mat. 22.30 against Tertullian Montanus and Hierom. And Christ teacheth that in heauen they neither marie nor giue in mariage 2 Mariage is dissolued by Diuorcement Doth it agree with Gods Lawe for a man to put away his wife Not simply for it is neither simply commaunded nor forbidden but permitted by giuing of a bill of Diuorce for hereof Moses hath a politike but not a morall law b Deut. 24.1 But the reason of this Lawe seemeth not so much to be necessary as of rash leuitie and hardnesse of heart There was indeede some reason of necessitie in respect of the wiues for it was fitter for them to be once dimitted than to be alwaies in ill handling or els in danger of life Therefore the Lord appointed for such as would not be perswaded to keepe their wiues not Diuorcement but a manner of Diuorcing to wit to giue a bill of Diuorce for the wiues safety against her husbands crueltie and that not without his owne infamie But the rashnesse of husbands exceeded which for euerie occasion sought to be diuorced and this rashnesse was to be bridled Whereupon Christ saith Moses suffered you to put away your
wiues for the hardnesse of your hearts but it was not so from the beginning c Mat. 19.8 Heb. 9.10 And thus we see that Moses Law is worne out with a large measure of the Spirit of Grace graunted vnto vs by the Gospell Although some euen amongst vs also who beare the name of Christians Mat. 9.8.9 are as hard harted as the Iewes were to their good wiues May lawfull mariage then be broken It may both by the Law of Diuorcement in Deut. 24.1 and by the wordes of Christ Math. 19.8.9 who maketh two sorts the one lawfull the other vnlawfull VVhat are the causes why it may be broken 〈…〉 pell Although some euen amongst vs also Mat 9 8 9 who beare the name of Christians are as hard hearted as the Iewes were to their good wiues May lawfull mariage then be separated It may from bed board both by the Law of Diuorcement in Deut. 24.1 and by the words of Christ Math. 19.8.9 who maketh two sorts the one lawfull the other vnlawfull What are the causes why it may be separated Christ nameth onely one Math. 5.23 19.9 to wit Adulterie VVhat is Adulterie Mat. 5.32 19 9 When eyther of the maried couple hath wittingly and willingly to doe with a third maried or vnmaried For adulterie is not as some Iurists say only violating the maried bed of another but any dishonest coupling whatsoeuer Therefore Christ in the afore mentioned places vseth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which word al vnlawful coupling whatsoeuer is signified Yet some are of minde that by a metonymie they are all sins equall to or greater than adulterie which are included as Sodomie c. as for lesser sinnes they are excluded Is separation or Diuorcement to be vsed in all cases of adultery In some cases it seemeth that it is not to be granted 1 If he that seeketh diuorce be guiltie himselfe of the same sin For in that wherein thou condemnest another thou iudgest thy selfe f Rom 2 1 2 If the husband prostitute his wife hee may not exclude her for an adulteresse being himselfe authour of the crime 3 If he haue companied with her after he vnderstood of her adulterie for that is counted for a reconcilement Or else if he haue forgiuen her and receiued her againe to fauour for heerein the innocent partie seemeth to haue renounced his right 4 If it haue beene committed of ignorance mistaking a stranger for her owne husband Is the innocent partie bound to produce the offender Yea if the fault be publike to the end that the innocent may auoid infamie and to be accounted his wiues baud For Chrysostome saith He patroniseth filthinesse who concealeth his wiues sinne and least iniury be offered vnto the lawfully begotten children May the innocent receiue the offending partie repenting vnto fauour againe Yea but yet a man must be left vnto his owne conscience and not compelled to receiue her against his will Whereas Christ names adulterie to be the onely cause of diuorce a Mat. 5 3â— 19.9 how shall we reconcile Paule who doth alow diuorce for desertion b 1. Cor. 7.15 Christ speaketh of making diuorce or of him that putteth away vniustly touching whom he was asked the question onely but Paule speaketh of the patient or him that is forsaken vniustly who being asked if the vnbeleeuer should forsake the beleeuer whether that the beleeuer were so bound vnto the other that he might not matie againe he answereth If the vnbeleeuer depart the partie forsaken is free from that bond hauing first vsed all meanes to recâ—ll the vnbeleeuer vnto her former dutie Againe thus Christ speaketh of Diuorce making Paule of Diuorce suffering for desertion Christ speaketh as Augustine witnesseth of mariage betweene equals c Lib. 1. c. 2. de adult coniugiis but Paul of maried persons dissenting in religion For wheras he saith Be not vnequally yoaked with Infidels d 2 Cor. 6 14 hee forbiddeth it not as if being contracted it were to be made void but hee doth disswaded it as ioyned with scandall and dangerous VVhat kind of Desertion meaneth Paule Such as wherein vnbeleeuers depart from their faithfull yoakfellowes through hatred of true religion but yet he maketh not the departers vnbeleef the cause of diuorce as it was vnder the law e Ezra 9 1 10.17 before the couenant of the gospell But the Apostle willeth that if the vnbeleeuer wil dwel with the beleeuer it should be endured but he maketh only the vnbeleeuers vniust departure the cause of diuorce Hereof some great diuines do vnderstand by infidelitie any malitious vniust or obstinate departure according to that of the Apostle f 1. Tim. 5 8. 1. Cor. 7.15 And he seemeth to vnderstand equall sins also where he saith A brother or sister is not made subiect in such things But how is the desertion vnderstood to be made malitious and stubborne If either of theÌ„ do simply depart from mutual felowship liuing together the party offending is to be compelled by Ecclesiasticall â—ensures and by ciuil punishment if need require to liue together But if the partie fly out of the countrey and being recalled by the godly Magistrate returne not at the time prefixed that is a malitious desertion and thus to reiect the authoritie of the Church and also against all conscience to breake off matrimonie hee is an infidell and a forsaker of religion as well as of his yoakfellow and then is the partie thus forsaken to be pronounced free from the bond of matrimonie What if it â—â—e not knowne in what place the partie thus departing is Heere the causes of that departure are to be enquired into that if so be the partie complaining her or himselfe to be forsaken and so seaketh to be diuorced haue beene and giuen occasion of this euil he or she must not bee heard for this were against equitie If they say they cannot containe let them accuse themselues bewaile their sin seeke him or her out whom they haue depriued themselues of by ill dealing 2. It is requisite by oath before the Magistrate if neede be to testifie that all diligence hath bin vsed for the finding of the party thus departed Lastly there must no such leaue be granted to the wife specially to mary againe who is bound to follow her husband til she haue expected his returne a yeare at the least If the party departed do returne after this then he shall be worthy of ciuill punishment in most sharpe manner VVhat is to be done vvhen the one is absent either through vvarre trauaile captiuity or other such like cause His returne is to be expected the whole time apointed by the Magistrate whether foure or seaueÌ„ yeares for he is thought probably to be dead who is absent so long or else it must appeare either by witnesses or by necessary coniectures that the party absent is dead What if he
appointment of God whence commeth such confusion and disorder in the world that for the most part it goeth well with the wicked and ill with the good I denie that is Disorder But it is the most wise ordinance of God whereby he suffereth the wicked to florish thereby to make them inexcusable but the godly to be scourged that their saluation may so much the better be furthered thereby a Pro. 3i 12. Heb. 12.10 And so the Doctrine of the iudgement which is to come is more confirmed Also this life is short neyther are the punishments in this life of great continuance nor the pleasures of this life but eternall good and euill things are no vading shadowes Moreouer hainous sinnes for the most part are punished with grieuous plagues in this life eyther in the bodie of the sinner himselfe or in his posteritie There is no doubt but all the actions of the godly are directed by God but doth God also worke in the hearts of the wicked as Augustine speaketh in the booke of Grace and Freewill and doth he decree and gouerne their works He that receiueth and alloweth the holy Scripture can in no sort denie it namely that nothing can be done but which he decreeth For Exod. 4.21 7.3.9.12 10.1 God speaketh thus I will harden the heart of Pharaoh that he shall not let my people go Deut. 2.30 The Lord hardened the spirit of Sehon King of Hesbon and made his heart obstinate And Paule saith thus Rom. 9.18 God hardeneth whom he will An example hereof is in Semei 2. Sam. 16.10 To whom God spoke that he should reuile Dauid In the booke of grace and free will chap. 20. not by commaunding that he should obey saith Augustine but in his iust iudgement enclining and disposing his will in it selfe wicked and his euill minde by such punishment to exercise Dauid So the Medes and Persians are termed to be sanctified of God and instrumentes of Gods wrath The King of the Assyrians is said to be in the hand of God as a rod a staffe a hatchet and a saw Isa 13.3 5.3.5 10.5.15 Yet doth he also set limits to their malyce that they extende not their crueltie further then him pleaseth yea he turneth euen the wicked things which the vngodly doe to verie good endes seruing for his glorie and the saluation of the elect But doe we not make God the Author of euill by this meanes Farre be it from vs for the wicked are so set on worke by God that they also play their owne parts to wit by their depraued counsell purpose and will for the euill which they will they will it voluntarily freely and without compulsion or violent constraint as also doe the euill Angels Againe God doth not infuse malice into the willes of the wicked as he infuseth goodnesse into the hearts of the godly neyther doth he compell or allure their willes to sinne but he onely mooueth euill or sinning willes such as hee findeth them become by the corruption which hath ensued the falling away of diuels and men from God such I say he mooueth enclyneth turneth and directeth wisely iustly mightily where when how and as farre as he pleaseth either mediately or immediatly to follow or auoide obiects that they who purpose no such thing may fulfill that which the hand and Counsell of God hath decreed a Act. 4.28 Moreouer good writers haue vsed thus to speake that God indeede worketh in the Godly and by the godly but say they he worketh by the wicked but not simply in the wicked But are not they which commit euill deedes excused hereby No. 1. First because they are reprooued by their owne conscience And the actions of God and of wicked men differ in that which is willed that is in that end which he and they properly aime at neither do they that they do to obey God but to satisfie their owne lusts a Isa 10.5.6.7 and they are the instruments of God not meerely passiue as the hatchet in the hand of the artificer but actiue neither vnreasonable as a horse and a dog but reasonable that is endoued with reason and such as haue in themselues the inward voluntarie and electiue beginning of their actions So that the whole euill remaineth in themselues alone and in God there is no more to be found but the lawfull vse of their malice who executeth iustly by the euill wils of the wicked those things which he willeth well as it is to be seene in the selling of Ioseph b Gen. 5.20 Likewise in the reuolting of the ten tribes from the familie and house of Dauid c 1. King 11.31.35 c. 12.15.16 and in the betraying of the Sonne of God d Act. 4.27 13.27 2 In one and the same worke of the wicked the good and iust action which is the proper action of God is to be discerned from the defectiue and faulty action of the wicked For in tha the wicked sinne it is in themselues but their doing of this or that in sinning is from the power of God who diuideth darknesse as he thinketh good as Augustine hath well written And so saith the same author in the same worke God is found to be iust but man guiltie because that in one and the same thing done by both the cause wherefore either of them did it is not the same Which thing the Learned declare by these similitudes 1 Of an Executioner who putteth to death the offender though by the iust commaundement of the Magistrate yet in his owne wicked desire of doing it he sinneth 2 Also by that of one who rideth vpon a lame horse who neyther himselfe halteth with the horse nor is cause of the horses halting Likewise by example of the soule which moueth the bodie in a diseased and lame bodie 4. Of the thiefe who killeth a man whom God in his iust iudgement wil haue slaine Where note this rule When there are many causes of the same effect and some of them good some bad that effect in respect of the good causes is good in respect of the euill euill VVere it not better to referre these things to Prescience whereby God foreknoweth all things indeed before they come to passe but doth not decree them No because when the Scripture saith that God blindeth a Isa 6 9.10 Ioh 12 40 hardeneth b Deut 8 2 13 3 tempteth c Rom. 1 28 giueth ouer vnto a reprobate sense it noteth somewhat more then a foreknowledge or a bare and idle permission to wit an effectuall operation which God performeth not by working that obstinacie as a most iust Iudge two waies c Rom. 1 28 1 Whereas they are alreadie corrupt by forsaking them more more by depriuing them of his grace or deniing them his spirit or also by taking it from men and leauing them to their owne malice 2 By deliuering the wicked to Sathan the minister of his wrath and in
iustly giuing them ouer to the lustes of their owne hearts Is it true therefore that God willeth not iniquitie Psal 5.5 If you vnderstand it simply that God in no sort willeth it d Isa 19 14 Rom 1 24 26. the Scripture gainsaieth For we read of Herode and Pilate Acts. 4.28 That they did which the hand and counsell of God had decreed to be done Also it ouerthroweth the Omnipotencie of God as though it were done quite against his will Therefore this case is to be cleered by this explication That God willeth not sinne by his approuing will or his reueiled will or voluntate signi the will which he hath signified to vs for by this he condemneth forbiddeth and punisheth it But he willeth it by his Secrete will voluntate arcani siue beneplaciti which will though hidden yet is most iust Further sinne ought to be distinguished into the action and malice of the action From the first God can not be excluded for in him we liue mooue and haue our being Act. 17.28 But it cannot be denied that he is a willing sufferer and a most wise ordainer except the wisedome and power of God be likewise denied For sinne serueth both for the glorie of God and the e Rom. 3.5 manifestation of his Diuine iustice and mercie and also for the saluation of the elect To whom all things worke together for their good Rom. 8.28 Yea euen sinnes saith Augustine Although not of themselues or from themselues but this commeth to passe by accident and from the goodnesse of GOD and that in them onely to whom their sinnes are forgiuen and their sinnes so farre forth as they are sinnes were ordayned to this purpose that the Sonne of God by his bloud might make satisfaction for them Moreouer also he punisheth sinne by sinne f Rom. 1 21 therefore he willeth sinne not as sinne but as it is a punishment or an act of Iustice For euerie punishment of sinne is iust and therefore God So God will not haue incest to be committed as it is a pollution and violating of the order of Matrimonie and a transgressing of the lawe and yet God willingly performeth the office of a Iudge in as much as hee vseth both that incestuous copulation and other sinnes of Absalons to exercise his reuenge d 2. Sam. 11 12. 16 21 22. Are there graunted two contrarie wils in God when by his secret vvill he is said to gouerne and rule those things which notwithstanding he forbiddeth openly in his law Noe but whereas there is one simple will of God it appeareth more diuers vnto vs because through the weakenesse of our minde we cannot conceiue how God not by one and the same meanes and end but by diuers meanes should will and not will the same thing to be done For his wisedome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifolde and diuers Ephes 3.10 And dwelleth in light that may not be approached vnto 1. Tim. 6.16 Therefore Augustine saith Enchiridium ad Laurentium cap. 101. Great are the workes of God and his will towards all men exquisite so that in a wonderfull and vnspeakeable manner that is not done against his will which yet is doone against his will Doe all things come to passe by the prouidence of God as all Contingencie and Fortune is taken away 1 If we respect the nature of second causes the Contingencie and mutabilitie of effects may well be maintained For that is Contingent which when it is done hath such cause which could in it owne nature haue done otherwise But in respect of the first cause euen Contingent things are necessary namely so as that all things depend vpon the appointment and will of God So the bones of Christ in their owne nature might haue beene broken which by the decree of God could not be broken Ioh. 19.36 2 There is one Necessitie of Infallibilitie and another of Compulsion such a necessitie was in Balaam when hee blessed the people of Israell resisting his owne action with his whole will Numb 23.12 so those things which men or Angels doe they doe necessarily because God hath in his prouidence decreed this shal be done yet not by cempulsion or against their wils for God turneth their wils to that part which he hath decreed shal be done that whilest they doe they themselues also will that they doe Euen as men that they may liue in this world eate and drinke necessarily indeed but yet willingly God enclining their willes to that part 3 There is one Absolute Necessitie which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or simply called Necessitie namely of those things the opposites whereof are simply impossible by reason of the nature of the cause or subiect of which it is said as God loueth is wise iust good And there is another necessitie of Consequence or by Supposition which is of the effects of those things which when they are granted it is necessarie the effect should follow notwithstanding the causes might eyther not haue beene or haue beene chaunged So those things which God hath decreed should be are necessarie because of the vnchaungeablenesse of the diuine decree notwithstanding that which God hath done most freely that is from eternitie he could either haue not decreed them at all or otherwise decreed them Likewise those things which are indeed wrought by second causes which causes are so made by God that of their owne nature they cannot otherwise worke then they doe but yet by him they they may be taken away hindered or chaunged So the sunne necessarily mooueth and yet it standeth still at Iosuahs sight a Ios 10.12 13. The fire burneth the bodies put vnto it and yet burneth not the three young men in the furnace at Babylon b Dan. 3.92 94. So those sayings of Christ Mathew 18.7 It is necessarie that offences come And of Paule 1. Cor. 11.19 It is meet that heresies should come are to be vnderstood of the Necessitie of Consequence whose next causes are to be sought in the verie willes of men and diuels But that which is Luke 24.46 It behooued Christ to suffer is spoken by a supposition of the end or Necessitie of the Decree Note therefore an vsuall saying in the Schooles Future things when they are compared to the first cause and prescience of God they are necessarie but compared to next causes and considered in their owne nature they may be Contingent and it is no contradiction that the same thing in diuers respects should be necessary and contingent What doth this necessitie differ from the Stoicks Fate Much because they say necessitie consisteth in the continued and perpetuall order and ineuitable coniunction of second causes but we in the will and decree of God Againe they subiect God to Necessitie wee Necessitie to God Doth nothing come to passe by chance or fortune Nothing indeed at all if we consider the prouidence power and knowledge of all things which is in God but in respect of our selues who
say concerning the obseruation of the Law that it is a yoak which neither the Apostls nor they which beleeued neither the primitiue Church nor the fathers could beare Act. 15.10 which thing surely is to be vnderstood also of the iustified regenerate persoÌ„s What is the first vse of the Morall Lavv There is a threefold vse of it to Restraine to condemne to Teach 1. The first is outward which is also called Paedagogicall Disciplinarie and politique which by feare of punishment and the terrour of Gods reuenge doth restraine euen the vnregenerate men from the outward worke of sinne and it is necessarie to preserue the publique societie and communitie amongst men to maintaine peace Which vse Paul commendeth 1. Tim. 1.9 when he saith The Lavv vvas not giuen for the righteous man not onely in regard of iustification or condemnation but in respect of compulsion as the mother loueth and cherisheth her owne childe of her owne accord not beeing compelled by the Law though the Lawe coÌ„maund this also but vnto the vniust to the disobedient c. And this vse may serue to keepe euery man in the limits of his dutie and to rule his outward maners with which vse the Pharisees and Hypocrites contented themselues In respect whereof also Paul Phi. 3.6 saith that before his conuersion he was vnrebukeable What is the second vse It is inward or secret which smiteth the conscience of man doth detect conuince and condemne sin and bringeth man forth to Gods iudgement seate and maketh him subiect to the sentence of Gods curse Of this vse it is saide Rom. 3.20 By the lavv is the knowledge of sinne And chap. 7.9 I liued sometimes vvithout the law that is through my security I felt not the iudgement of the Law but when the commaundement came sinne reuiued and I became dead that is I vnderstood I was worthy of death and damnation In respect of this vse the Lavv is said to worke vvrath Rom. 4.15 because it denounceth the wrath of God and proclaimeth vs subiect to Gods anger And 2. Cor. 3. The Law is the ministerie of death that is it causeth by the acknowledgement of sinne to vnderstand that wee are worthy of death that is condemnation This property the law hath in it not by any fault in it self for in the owne nature it is good and holy but through the fault of our corrupt nature For as the touch stone is not gold but a meanes to discouer pure Gold from counterfaite so the lawe is not the cause of sin but a touchstone discouering iust from vniust Rom. 7.5.7 This vse serueth to terrifie them that are desperate and forlorne and to bring them in awe who are not desperate and to prepare them to seeke remedy and to receiue that remedy which is offered to them in Christ In which respect the law is said to haue bin our Schoole-master to bring vs to Christ Gal. 4.24 For where as it reproued all men of vnrighteousnesse it likewise admonisheth theÌ„ that righteousnes was to be sought in Christ except they would rather perish An example of this vse we haue in Dauid after hee heard himselfe rebuken by Nathan 2 Sam. 12.1 13. and in Ezechiah who saith Esai 38.13 Like a Lyon he hath broken all my bones And Act. 2.14.23.37 When as at that Sermon of the law made by Peter wherein hee obiecteth to them ingratitude towards god and murder of Christ the innocent that is the breaking of both tables of the lawe they being pricked in their hearts said vnto the Apostles Men and brethren vvhat shall wee do To whom Peter answereth Repent you vers 38. For as lime is set on fire by the water and quenched with Oyle so by accident sinne is encreased by the Lawe and the terrours and astonishments of the heart daunted by the iudgement and sentence which the lawe awardeth are healed by oile powred vpon that is by hearing the comfort of the Gospell What is the third vse It is a spirituall vse because it belongeth to men regenerate by Gods spirit whom it teacheth and instructeth in the true worship of god the rule of liuing rightly Concerning this god by Ezechiell speaketh Chap. 20.19 VValke yee in my precepts c. In respect of this Law Dauid commendeth the Law diuersly magnifieth it The Law of the Lord is vnspotted conuerting soules the Statutes of the Lord are right reioycing the heart the commandemeÌ„t of the Lord is cleeere and giueth light to the eyes c a Psal 19.8.6 Haue they who are regenerate by the holy Ghost any neede of the Law seeing they haue the Holy Ghost for their teacher and leader They haue neede 1. Because mans reason easilie wandereth and erreth from the way as soone as it is not ruled by gods word 2. God will not haue vs by our endeauour and at our owne pleasure to inuent workes or seruice for him but he will haue vs gouerned by his word Psal 119.105 Thy word is a Lanthorne vnto my feete And Mat. 15.9 In vaine they worship me teaching Doctrines and commandements of men 3. That rule of liuing godly and well which the Holy ghost teacheth is no other then that which the law prescribeth 4. Because of the reliques of the flesh for the faithfull are not in all parts regenerate and therefore ir is expedient that they be daily more instructed concerning the will of god and that their slouthfulnesse should be stirred and as it were spurred forward by exhortations ready to obey VVhat is the ceremoniall Lavv It is that which prescribed in Ecclesiasticall rites and outward ceremonies as 1. Sacrifice 2. Other holy things as places and vessels or set times and solemnities 3. Sacraments 4. Certaine obseruations in meate a Deut. 14.6 12 21 apparrell b Leui p 17 12. plowing c deut 22.5 11. sowing d Vers 19 vncircumcision of trees e Lev. 19.23 fouling f Deut. 22 6 and many other thing as also the outward worshippe of God the vse lasted whilest Moses gouernment endured both in the Tabernacle which was made to be caried about and also in Solomons Tâ—mple which was seated in one place as likewise without the Temple VVhat vvas the vse of Ceremonies and Sacrifices 1. That they might be Images or pictures of the inward worship which was due vnto God 2. That they might shew the vncleannesse of sinne which cleaueth to man and that they might testifie what men deserue in themselues namely death and eternall damnation and thus farre they were appurtenances of the morall Law 3. That they might be visible sermons to the godly of Christs passion and death by which they should be deliuered from that misery in this respect they were as it were certaine types of the Gospell in which consideration the Law is sâ—â—de and that chiefely to bee a Schoole-maister to bring vs to Christ a Gal 3.24 For Circumcision did mistically preach the promised seede of Abraham Washings
respect of that morall kinde of Lawes which takes order that the disturbers of humane societie may be punished that honest and lawfull peace be maintained that the publike safetie and quiet be preserued and that iudgement and iustice preuaile What things are Disparata i. disagreeing or of other nature then the Law The Gospell is of another nature of which we will speake in next place What opinions do oppose this doctrine of the Law 1 The error of the Manichees who say the Law is euill because it worketh wrath Rom. 4.15 whereas it doth not worke this effect properly but through the transgression of him that breaketh it 2 Of the Pelagians who thought themselues to be so disposed and able by nature as to performe it 3 Of the Antinomi and Libertines who thinke that Christians haue no more need of the morall Law and that the ten commandemens are not to be preached in the Christian Church because the faithfull are borne againe of the spirit 4 Of the Pharisees who thought the fulfilling of the law to be easie possible c Mat. 19.20 and that some of the commaundements were great commaundements as those which concerned more grosse sinnes murder adultery periurie some they thought were the least commaundements the transgressing whereof God did not regard as the inward affections wandring from the law of God d Matt. 5.19 Also that error of the same Pharisees and of the Ebionites who taught that the obseruation of the ceremoniall law was to be ioyned with the Gospell 5 Of the Papists who affirme that perfect obedience to the law may be performed by a regenerate man pro statu viatoris as he is in the estate of a pilgrime that the scripture doth ascribe to the godly diuers seuerall works whereof some are good and such as satisfie the law some euill and resisting the law that the law doth not require of men any more perfect obedience then that which may be performed in this life yea moreouer that a man may doe more then he ought if he will which workes they call Workes of supererogation and that therefore men become iust before God through the obseruation of the law and doe deserue by it eternall life 6 The same Papists foolish and peruerse imitation who bring into the Church the Leuiticall ceremonies 7 Of those brainsicke heads who will haue Christian common weales to be gouerned onely by the politicke lawes of the Iewes 8 Of the Anabaptists who faine that the Patriarches beleeued nothing of the Gospell or promises of eternall life but that they were onely fed with the outward and corporall promises because they are said to haue beene in the law a Rom. 3.19 and vnder the law b Gal. 4.3.5 as also because it is written Math. 11.13 that the law was vntill Iohn came To conclude all errors concerning the true meaning of the law as also all sins which are against euerie of the ten commandements The twentieth common Place Of the Gospell What doth the word Euangelium signifie IT properly signifyeth a good ioyfull happie and glad tidings or message in which sense Aristophanes vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I told them good tidings So in Appians writing of the murder of Cicero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carrying the good newes to Anthonie 2 It signifieth a reward giuen to them who brought good tidings Hom. odyss 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Let this be my reward for my good newes that when he shall returne to his house you cloath me with good apparell Ierkin and Coat 3 It signifieth a Sacrifice offered for good newes receiued Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he offered Sacrifice vpon receipt of his good newes But in what signification doth the Scripture vse this word Euangelium or Gospell 1 As the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to report ioyfull things Isa 52.7 How beautifull vpon the mountaines are the feete of them who bring the glad tidings of peace and tidings of good for which word the Prophets vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to report good newes so the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue termed Euangelium or Gospell a Marc. 1.15 that notable and ioyfull report of saluation procured by Christ to them that beleeue or a solemne preaching of the grace of God manifested and exhibited in Christ Luk. 2.10 I bring you tidings of great ioy that shall be to all people for this day is borne vnto you a Sauiour which is Christ the Lord. 2 By Metonymie it is taken for the historie concerning Christ concerning things which he taught and did b Act. 1.1 And in this sense we reckon foure Gospels Sometimes also it signifieth the publication of the doctrine of the Gospell the preaching and notifying of the same as 1. Cor. 9.14 Liue of the Gospell that is of the preaching of the Gospell and 2. Cor. 8.18 Whose praise is in the Gospell But what is the reason of this name Because as to malefactors condemned to a most grieuous and ignominious punishment for their offences nothing can happen more ioyfull and acceptable then that being freed from the sentence of condemnation they should enioy the libertie and glorie of kings so likewise to men cursed for their sins and condemned eternally nothing can happen better or more welcome then to heare that being free from the sentence of him that condemned them that they are reckoned and are indeed in the number of the sonnes of God What is the Gospell It is a heauenly doctrine brought out of the secret bosome of God the Father by the Sonne preached by the Apostles and comprehended in the bookes of the new Testament bringing a a good and ioyfull message to all the world namely that mankinde is redeemed by the death of Christ the onely begotten sonne of God so this remission of sinnes saluation and eternall life is prepared for all men if so be they repent and beleeue in Iesus Christ VVho is the author or efficient cause of the Gospell God who hath vouchsafed to reueale his hidden purpose and good pleasure concerning our redemption whereupon it is called the Gospell of God Rom. 1.1 A fellow cause or ioynt cause is the word that is the Sonne of God who comming out of the fathers bosome hath declared it to vs as he first pronounced the promise of the Gospell in Paradise Gen. 3.5 The seed of the woman shall breake the Serpents head By what instrumentall cause or by whose meanes was the Gospell made knowne to the world 1 By an Angell of God who soone after Christ was borne said Luke 2.10 I bring you tidings of great ioy c. For this day is borne vnto you a Sauiour c. 2 By Iohn who preached the summe of the Gospell shewing Christ and calling him the Lambe of God that is a Sacrifice appointed by God to make satisfaction for the sins of the world In which
place Of Christs Resurrection VVhat is meant by rising againe THat properly riseth againe saith Hierom which before fell by dying and therfore neither the diuinitie nor soule of Christ properly but the same bodie which fell by death rose again NotwithstaÌ„ding the Resurrection of Christ belongeth also to his soule but in some respect onely that is so farr forth as by the resurrection it was restored to the owne body What therefore is the resurrection of Christ It is the first degree of his exaltation whereby he according to his humane nature by the power of God putting off infirmity mortality his soule returning into his bodie reuiuing came the third day out of the Sepulcre as conquerour tryumphed gloriously ouer death hell that he might quicken all that beleeue in him and that the dead being raised againe in the last day he as a king of the Church might giue to all the elect a ioyfull victorie and immortall life casting the wicked away into perpetuall torments By what power did Christ rise againe Not by any power begged from others or any power of a nature created but by the proper power of his Godhead Iohn 10.18 No man taketh my life from mee but I lay it downe of my selfe I haue power to lay it downe and I haue power to take it againe For which cause his true Doctrine is shewed by his resurrection Rom. 1.4 in these words And declared mightily to be the sonne of God touching the spirit of sanctification by his rising from the dead Yet because the workes of the trinitie ad extrà without are vndiuided therefore this rising againe being taken actiuely is attributed both to Christ himselfe to the father and the holy Ghost Ephes 1.20 according to his mightie power VVhich he vvrought in Christ vvhen hee raised him from the dead and set him at his right hand in heauenly places Also Coloss 2.12 and Rom. 8.11 If the spirit of him that hath raised Iesus from the dead dwell in you he that hath raised Christ from the dead shall also quicken your mortall bodies by his spirit vvhich quickneth dvvelleth in you For that power wherby Christ was raised againe is essentially common to the three persons Did the humanity of Christ vvorke together vvith the Godhead in his resurrection According to the Diuine nature Christ himselfe wrought his resurrection a 2. Cor. 13 14. he suffered through the infirmitie of the flesh and liueth by the povver of God But properly hee rose againe according to the humane nature which obeyed the Godhead raising it vp and moued it selfe as the will and power of the Godhead directed it Wherupon came this common effect or worke of both natures Death was swallowed vp in victorie 1. Cor. 15.54 the Resurrection is attributed to the whole Christ b Rom. 1 4. but actiuely according to the spirit of sanctification passiuely according to the flesh From whence is the confirmation and certaine knowledge of Christs resurrection to be taken From the adiuncts or testimonies both those which went before which concurred at the time of it and which came after VVhat are the testimonies going before Partly prophecies partly figures or types by which the resurrection of Christ was aforehand signifyed Prophecies are euident and plaine affirmations concerning the resurrection of Christ which was to come As among others these 1. Out of Moses Gen. 3.15 The seede of the woman shall bruâ—e the head of the Serpent that is Christ shall ouercome sinne death and Sathan which he could not do otherwise then by rising againe 2. And Psal 16.8 where Dauid in the person of Christ saith Thou wilt not leaue my soule in the graue nor suffer thine holy one to see corruption 3. Out of the Prophets Esai 53.10 VVhen he shall make his soule an offering for sinne he shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand therefore hee shall rise againe And Daniel 9.24 saith that Christ shall bee slaine and yet hee ascribeth to him a perpetual kingdome in which iniquitie shall be taken away euerlasting righteousnesse brought in place Therefore he foresaw that Christ should be raised againe Which prophecies are proued true by the euenr What figures of the resurrection were there 1. Adam who was cast into a sleepe againe raised vp out of whose side whilest he slept was Eua made Gen. 2.21.22 was a type of Christ who died was raised again out of whose side being opened issued forth both water bloud by which the Church was bred and purged 2. Isaac who was laid on a pile of wood and was deliuered by an Angel a Gen. 21.9.11 was a type of our Redeemer who died so for vs in regard of his humanitie in his sacrifice for vs that notwithstanding in regard of his Diuinity he remained immortall 3. Ioseph who was cast into prison afterward brought out againe and aduanced to great honours b Gen· 39.20 41.41 did resemble Christ rising again from death who receiued the rule of heauen and earth 4. As Samson when he was shut vp the city gates being locked did notwithstand securely go forth breaking the lock and carying away the gates c Iudg. 16.3 so the Lord opening the Sepulcre which was sealed vp was deliuered from death 5. Ionas being cast quick out of the fishes belly d Mat. 12.5 40 resembled Christ who came out of the graue aliue To conclude Dauid hauing scaped so oft out of persecution and being aduanced to the kingdom did shadow forth the death resurrection of the Lord. And what is the vse of all this which hath beene said That our faith may therby be confirmed for the certainety of our faith as Augustine saith consisteth in this that all things which haue bin foretold of Christ haue fallen out vpon Iesus the son of Marie Therefore he is the true Messiah and Sauiour of the world What are the adiuncts of Christs resurrection which coÌ„curred with it The time At what time did Christ die and was raised aaaine At that very time when the Patriarch Iacob foretold that he should come whilest Moses his forme of gouernment yet lasted stood but bended to ruine Gen. 49 10. The Scepter shall not be taken from Iuda and the lawgiuer from betweene his feete vntill Silo come And Daniell doth expresse the verie yeare of his passioÌ„ Whence may be perceiued the certainty of gods promises and our faith concerning the promises not yet fulfilled is confirmed and the error of the Iewes who holde the messiah is not yet come is confuted At what time of the yeare did he rise againe In the Springe time that the time it selfe might admonish put vs in minde of the power of Christes death and resurrection as Lactantius hath elegantly expressed it in these verses Ecce renascentis testatur gratia mundi Omnia cum domino dona redisse suo Namque renascenti
in the word and sacraments or faith is the organ instrumēt or meane whereby man being a sinner apprehendeth and applyeth to himselfe Christ wholy with all his benefits and is vnited vnto Christ and liueth in him The Apostle Heb. 11.1 describing faith saith thus Faith is the substance of things which are hoped for the euidence of things that are not seen And Paul Ro. 4.20.21 painting out faith as in a map bringeth in the example of Abraham the father of the faithfull and saith Hee doubted not of the promise of God through vnbeleef but was strengthened in the faith gaue glory to god being fully assured that hee which had promised was also able to doe it Is that discription of faith Heb. 11.1 differing from the rest No forasmuch as therein there is exact mention made both of the forme of faith which is declared in the words Substance and Euidence also of the obiects namely things hoped for and things not seene For by the word Substance hee meaneth not a person as in the article of the Trinitie a Heb. 1.3 but the ground and as it were the prop whereupon a godly minde must stay and relie it selfe to signifie that faith is a certain sure safe possession of those things which are promised vnto vs by God As Psal 39.8 My Hypostasis or substance that is to say My hope is euen in thee And Heb. 3.14 We are made partakers of Christ if we keepe sure vnto the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning wherewith wee are vpholden or vnderpropped Some translate the word Hypostasis existence or subsistēce because faith in some respect causeth things to haue a beeing as if they were which in trueth are not that is to say it setteth things before vs as if they were present which onely are in expectation Budaeus translateth it Strength or Courage In which signification it is vsed 2. Corinth 9.4 Least wee should bee ashamed 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. In this constant boasting Cha. 11.17 By a word deriued from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sustaine to except not to giue placc to violence Hereupon it is that a souldier is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is bolde and hardie and turneth not his backe to his enemie but goeth to meete him and resists him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnes whereby a man standeth stoutly to it and without stirring his foote receiueth his aduersarie that inuadeth him And surely this notable signification doth well agree with faith For in the act of beleeuing wee haue neede of strength and patience we must resist the flesh we must conquer reason we must withstand our owne conscience sinne the wrath of God and all other things whereby the consent of faith is hindered and oppugned Wee had neede to be armed with such a strong shield that wee may receiue and quench all the fyrie darts of the diuell Ephe. 6.16 and ouercome the world 1. Iohn 5.4 As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Euidence it is not a refutation or a reproofe but an argument demonstration that is an assurance wherby the minde being conuinced by diuine testimonies doth most stedfastly embrace the diuine promises But by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are hoped for and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not seene is vnderstood the Gospel those things which are offered in the Gospel namely fellowship with Christ forgiuenesse of sins iustification Resurrection and life eternall For these are the things we hope for and which doe not appeare and of themselues are not conformable vnto our reason and so are they the misteries of saluation in themselues and in their owne nature inuisible But those things which we see with our minde and in hope we do behold them in the word of God and doe accompt them as if they were done accomplished and present before vs. How many sorts of Faith are there Not many sorts but only one faith Ephe. 4.5 One Lord one Faith one Baptisme Now faith is one not in respect of the subiects for after that sort there are as many faiths that is to say giftes of faith as there are beleeuers but faith is and alwaies hath been one in Specie that is in respect of the thing beleeued and of the obiect whereupon it rests And this is the only obiect of faith namely the grace and mercie purposed and ordained for all beleeuers in Christ from the beginning of the world What is the efficient cause of Faith God himsefe working freely and giuing faith to whome hee will euen of his owne free good will Iohn 6.29 This is the worke of God that yee beleeue in him whom he hath sent Act. 16.14 God opened the heart of Lydia so that shee attended vnto the things which Paule spake Rom. 12.3 God hath dealt to euerie man the measure of faith Phil. 1.29 It is freely giuen vnto you for Christs cause not onely to beleeue in him but also to suffer for his sake The causes together with God the father are the son and the holy Ghost for as it is said in another place The workes of the Trinitie without are diuided Luk. 24.32 Christ opened the minde of his disciples that they might vnderstand the Scriptures And Heb. 12.2 Looking vnto Iesus the author and finisher of our faith 2. Cor. 4 13. We haue the spirit of faith that is to say we haue faith by the inspiration and gift of the same holy spirit The workmen together with God are the ministers of the worde 1. Cor. 3.5 Who is Apollo and vvho is Paule but the Ministers by vvhome that is by vvhose preaching ye beleeued The instrumentall cause of faith is the hearing of the word of God by the which word the holy Ghost vttereth his power Ro. 10.17 Faith is by hearing hearing by the word of God Esa 57.19 And Act. 10.44 VVhile Peter spake these vvords the holy Ghost fell on alll them which heard the vvord Furthermore another instrumentall cause is the beholding and vse of the Sacraments And to this end God ordained a ministerie in his Church yet so as no force is to be attributed either to the Ministers that speake or vnto the words themselues or to the Sacraments forasmuch as they haue no other effect but only to represent vnto our minds those things for the declaring whereof they are applyed by the ordinance of God but the force and power of them a Mark 16 20 1 Cor 12 6 commeth onely from God and there is but one and the same installer of man into life eternall who was the Creator of him vnto this life temporall 1. Cor. 3.7 Neither hee that planteth is any thing neither he that watereth but God vvhich giueth the increase And Cha. 15.19 I haue laboured more then they all yet not I but the grace of God which is with mee or which vvas present vvith mee And so the voice of
plainely appertaining to law For by being iustified the Apostle meaneth that a man is accompted iust being by the sentence of the heauenly Iudge acquited from condemnation and guiltines Which appeareth by the opposition of Iustification and Condemnation which Paule setteth downe Rom. 8.33 VVho shall lay any thing to the charge of Gods children It is God that iustifieth who shall condemne Iustification therefore according to the meaning of Saint Paule is a certaine pronouncing of sentence and as I may so say indeed rather a pronouncing iust then a making iust How many waies is a man said by Saint Paule to be iustified Onely two waies a Rom. 10.3 4.5 eyther by his owne righteousnesse that is to say by works or by the law as Rom. 2.13 The doers of the law if there be anie must bee vnderstood shall be iustified which is called Legall iustice or the righteousnes of the law Or else by faith or by the righteousnesse of another namely Christ that is to say by faith Rom. 5.19 VVe are iustified by faith which is called Euangelicall iustice or the righteousnesse of the Gospell VVhat doth this signifie to be iustified by workes Not as some thinke to get a habit of righteousnesse by iust works or to be made iust by workes but to be iudged and pronounced iust by reason of obedience yeelded vnto the lawe Or he is said to be iustifyed in whose life there is found that puritie and holinesse which deserueth the testimonie of righteousnesse before the throne of God after which sort Paule teacheth that no mortall man is iustified Rom. 3.20 By the workes of the law no flesh is iustified that is to say By the act whereby the law is performed or by the performance of the law no flesh shall be iustified Which sentence though in Greeke and Latine it be particuler yet in Hebrew it is vniuersall because the negatiue particle doth not agree with the Note or vniuersall signe none but with the verbe VVhat doth this signifie to be iustifyed by faith To be iustified by faith is to be acquited from sinne for Christs sake apprehended by faith Or he is said to be iustified by faith who being excluded in regard of his owne righteousnesse that is the righteousnesse of works doth by faith apprehend another righteousnesse that is the righteousnesse of Christ wherewithall being cloathed he doth appeare before God not as a sinner but as a iust and righteous man a Gal. 3.27 Ephes 5.17 Apoc. 7.14 What is iustification It is not the giuing of the holy Ghost regeneration or the infusion of a new qualitie or the preaching of Iustice or if wee shall speake Philosophically not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutation or a motion toward the attayning of righteousnesse but it is the sentence of the heauenly Iudge whereby he doth in respect of the merit of Christ of his owne meere grace and fauour not impute vnto the sinner his sinne vnto death but imputeth the righteousnesse of Christ offered in the Gospell to his owne glorie and life eternall Or it is a free discharge from sinne and death both at once and an imputation of righteousnesse vnto life eternall and to the glorie of God and that for Christs sake and his righteousnes with both which being clothed wee appeare before the tribunall seat of God holy and vnblameable What be the parts of Iustification Two The former part is Remisson or Absolution and that twofold first from sinne secondly from death For first God from his tribunall seate pronounceth vs free from sinne for although sinne be in vs in deed yet because all that sinne how much soeuer it be is couered with the righteousnesse of Christ and therefore is not set before the eyes of God the Iudge God doth pronounce vs to be so freed from the same as if there were none at all in vs. And then secondly after he hath acquitted vs from the cause of death namely sin he doth also acquite vs from the punishment and death it selfe which is the wages of sinne Rom. 6.23 The later part of Iustification is Imputation whereby the heauenly Iudge doth iudge vs to be iust by the merite of another and doth adiudge vs vnto life eternall for th merit of another And this later is a kinde of effect of the former for hee that is iudged iust it must of necessitie follow that he be adiudged vnto life The Prophet Dauid 9.24 Seuentie weeks are determined vpon thy people and vpon thine holy Citie to finish the wickednesse to seale vp the sinnes to reconcile the iniquitie and to bring in euerlasting righteousnesse And Paule Romanes 3.4.5 By the first parte our debt is taken away and by the later our want is prouided for Also Remission healeth the guilt of sin the imputation of the righousnesse of Christ healeth the corruption and euill it selfe wherewithall the nature of mankinde laboureth and is laden VVhat is the efficient cause of Iustification Not man eyther from himselfe or from any other conferring any thing for that in the act of iustification man doth only behaue himselfe as a subiect and sufferer but God is the efficient cause who accompteth the obedience of Christ as if it were receiued from vs. For that saying of the Lord standeth firme Esa 43.25 I euen I am he that take away thy iniquities for mine owne sake I wil remember thy sinnes no more Which principle of Diuinitie the Iewish Scribes did also acknowledge as true Marke 2.7 VVho can forgiue sinnes but God alone and Rom. 4.5 But beleeueth in God that iustifieth the vngodly that is to say him that in himselfe is wicked he accompteth righteous in Christ And Rom. 8 33. God is he that iustifieth who is it that condemneth And hereupon it is that it is called the righteousnesse of God Rom. 1.17 3.21.22 Not that essentiall iustice of God whereby he is iust in himselfe neyther yet that communicatiue iustich which he doth communicate to his elect by the holy spirit but it is so called of the efficient cause namely because God doth freely impute or accompt the same vnto vs and partly also from the obiect because it alone is able to beare the rigour of Gods iudgement and to stand before his tribunall seat and therefore it is called euerlasting Dan. 9.24 because it was decreed by him from euerlasting VVhat is the cause of iustification working together with God Christ who by his merit and obedience hath purchased Iustification for vs. Rom. 5 9. VVe are iustified by his bloud and 2. Cor. 5.18 VVe are reconciled by Christ VVhat is the precedent cause Not the foreseeing of good works to come or of faith nor the estimation of works present but onely the grace of God not that which is freely giuen or infused whither it be faith or whether it be charitie but grace freely giuing that is to say the good will of God or the good pleasure of God a Ephes 1 9 and his loue toward vs men
b Tit. 3.4 And therefore Rom. 3.24 they are iustifyed freely that is to say excluding all workrs not onely works going be-before faith but also those that follow faith or of Gods free gift and meere liberalitie By his grace by the redemption made by Iesus Christ and Rom. 4.16 Therefore the inheritance is by faith that it might be by grace that it might be sure And Rom. 11.6 If it be by grace then it is no more by workes or else grace were no grace And Ephes 2.8 By grace ye are saued through faith and that not of your selues it is the gift of God And therefore our Iustification is altogether free even as are also those things that go before it our Election and Vocation and that that followeth it namely sanctification For euen Christ himselfe also with his satisfaction is the free gift of God and it is of Gods grace and fauour that he will iustifie vs for anothers sake and for the righteousnes of another and so faith it selfe and likewise that by the comming betweene of faith we are iustified it is the gift God Finally that remission of sins is free Christ teacheth vs both in many other places and also Luke 7.41 by way of parable where he setteth downe the representation of the creditor and the debtor VVhat is the meritorious or materiall cause of our iustificacation that is to say for the which wee are iustified Not faith nor charitie nor works nor our merits nor the merits of the Saints nor sufferings nor Sacraments but Christ with his righteousnesse and that not only principally and euerie mans owne works or merits lesse principally but Christ alone altogether and that as farre as he is apprehended by faith Rom. 3.24 VVe are iustified freely by the redemption that is in Iesus Christ And 1. Pet. 1.18 knowing that you are not redeemed with corruptible things as siluer gold from your vaine conuersation receiued by the tradition of the fathers namely of those of whom it is spoken Ezech. 20.18 VValke ye not in the ordinances of your fathers neither obserue their manners but with the pretious bloud of Christ as of a Lambe vndefiled and without spot What doe you vnderstand by the name of Christs righteousnesse Not that essentiall righteousnesse of the verie diuinitie of Christ distributed amonge men or Christ himselfe as he is God stirring vs vp to doe that which is righteous as Osiander conceiued for this is to play the Manichee that is to say to faine a diffusion of Gods substance through all manner of things and to confound God himselfe with his effects that he worketh in vs. Neyther doe wee vnderstand by Christs righteousnesse that inchoated righteousnesse which is onely begunne in this world which Christ worketh in the regenerate by his spirit for that were to confound Iustification and Sanctification together But wee vnderstand both that most high and perfect puritie and integritie or Sanctification wherewithall Christ was endued in his humanitie from the verie moment of his conception by the holy Ghost which they call Habituall or Originall righteousnesse and Paule calleth it The law of the spirit of life in Christ which is opposed to our original vnrighteousnes or to our naturall corruption a Rom. 8.1.2 and is imputed vnto vs as also his actuall obedience proceeding from that habituall righteousnesse whereby he did in the verie act most perfectly obey the law of God which is opposed to our disobedience As by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous Rom. 5.19 How many kindes are there of Christs obedience It is of two sorts Actiue and Passiue The Actiue obedience of Christ is his perfect fulfilling of the lawe which Christ did so fully and perfectly performe as that louing God with all his heart and his neighbour more then himselfe hee did satisfie euen the vttermost title of the law of which Math. 3.15 It becommeth vs to fulfill all righteousnesse And Math. 5.17 I came not to destroy the Lawe but to fulfill it Iohn 8.29 I do alwaies those things that please the Father And Phil. 2.8 He submitted himselfe being made obedient euen to the death of the crosse The Passiue obedience of Christ is his oblation or passion for seeing the reward of our sinnes is euerlasting death Christ alone who was only able to vnloose the bond of so many debts did indeede suffer death fo vs and by his death did breake the bonds of eternall death and so hauing paide the ransome did set men that were the debtors at libertie with God their creator By reason here of he is called The price a Gal 1 4 Coll. 1 14 1 Tim 2 6 1 Pet 1 18 of our Redemption a Sauiour a Reconciler and a Propitiation for our sinnes in whom and by whom wee recouer all that wee had lost in Adam Tell me whether beside this Passiue righteousnesse the Actiue obedience of Christ also whereby he did fulfill the law be imputed vnto vs by God for righteousnes that is to say whether are we iustified for the obedience that he performed vnto the law Or whether is our saluation only to be ascribed to the death and passion of Christ or else to his actiue life and to his inherent holinesse also Yes indeed 1 Because the actuall disobedience of Adam had made vs sinners And therefore by the contrarie the Actuall obedience of Christ hath made vs righteous Rom. 5.19 And verse 10. If when we were enemies we were reconciled by the death of the sonne much more being reconciled shall we be saued by his life 2 Because we did not onely stand in need of a satisfaction for sinne for the taking away of death but also of the gift of righteousnes to obtaine eternall life according to the precept and demaund of the law This doe and thou shalt liue And therefore Christ is not onely called the price of our redemption but the end also and perfection of the law to saluation to euerie one that beleeueth Rom. 10.4 And heereupon saith Ambrose Hee that beleeueth in Christ hath the perfection of the law 3 Because Christ did not onely offer himselfe to death for vs but did also sanctifie himselfe for vs that we also might be sanctified through the truth Iohn 17.19 And he is said To be made vnto vs of God wisedome righteousnesse sanctification and redemption 1. Cor. 1.30 4 Because the Passiue obedience of Christ was not meerely purely passiue but his Actiue obedience did chalenge vnto it selfe the preheminēce in the same Ps 40.7.8 In the volume of the booke it is written of mee that I should doe thy will O my God and I said loe I come And He was therfore offered because he would Esai 53.7 And as our priest he did offer himself an oblation for sinne and by his once offering hath he consecrated for euer them that are sanctified Heb. 10.7.14 the holinesse of Christ his sacrifice being imputed
not referred to a qualitie but to the relation which consisteth in a flowing out and respect rather then in the place of abode And besides it is now so imputed vnto vs as hereafter liuing with Christ in heauen wee shall really be clothed with the righteousnes of Christ and shall liue by that life of Christ which is now onely begunne in vs and shall be perfected hereafter How doth the righteousnesse of the law and the righteousnesse of the Gospell differ Not in matter or forme but in the efficient the subiect and the end Not in matter because both of them are obedience performed vnto God Not in forme because the rule of both is the law of God for God acknowledgeth no other righteousnesse but that that agreeth with this law And therfore Rom. 3.30 The law is established by faith both because the righteousnes of Christ is the full performance of the law as also because we are by faith clothed with the spirit of Christ which working in vs we doe begin to will and to doe things appertaining to God and so by him the obedience of the law is begun in vs and Rom. 8.3.4 God sent his sonne in the flesh that the righteousnesse of the law i. that verie thing which the law requireth namely the fulfilling of righteousnesse and the perfect integritie of our abilitie all which we doe freely attaine by Christ apprehended by faith might be fulfilled in vs that is to say indeed in himselfe and as I may so say by application for by faith he and his righteousnesse are made ours and Gal. 4.4 Christ was made vnder the law that is subiect vnto the law both by doing and suffering that hee might redeeme those that were vnder the law i. which were subiect vnto the lawe But they differ in the subiect and efficient because the righteousnesse of the law is performed in and by that man who by the same is accompted righteous of which sort there is none but Christ himselfe The righteousnesse of the Gospell is a perfect fullfilling of the lawe performed not in or by that man who is thereby accompted righteous but by another namely Christ which performance notwithstanding is accompted to come from the man himselfe And therefore Rom 10.5 c. The righteousnesse which is by the Lawe standeth thus The man that doth these things shall liue in them Leuit. 18.5 But the righteousnes that is of faith promiseth free saluation If thou shalt beleeue in thy heart and confesse with thy mouth the Lord Iesus and that the Father hath raised him from the deade thou shalt bee saued They differ also in the end for the end of the righteousnesse of the Gospell is the glory of the mercie and iustice of God but the end of the righteousnesse of the Lawe is rather the glory of men a Rom. 3.26 27 4.12 Ephes 1.6 because man should haue whereof to boast himselfe VVhat thing is there agreeable vnto Iustification or of the like nature with it Regeneration or the giuing of the holy Ghost or Sanctification Viuification Renouation or the infusion of grace by little and little decaying and altering our corrupt nature eyther also inherent righteousnes which being communicated vnto vs by the holy Ghost doth shew it selfe outwardly by workes and whereby wee are iust not before God but before men and are by him acknowledged and accompted for iust and it appeareth by the mortification of sinne or the olde man and renouation of the new i. by the hatred of sinne and loue of righteousnesse and zeale of good works and it is vsually called inchoated or begunne obedience Whereof 1. Iohn 3.7 He that doth righteousnes is righteous and Apoc. 22.11 He that is righteous let him be more righteous Can Regeneration be separated from Iustification No but yet they may be distinguished neyther are the two benefits of Iustification and Sanctification euer to be confounded as of Iustification he saith Psalm 32.2 Blessed is he to vvhom the Lord imputeth not sinne and of renouation he addeth And in vvhose spirit there is no guile For as in orignall sinne which we haue from Adam there are two things namely the guilt and imputation of that sinne and disobedience as it is said Rom. 5.12 In vvhom namely in Adam vve haue all sinned and that which followed that namely the priuation of righteousnesse So if the opposition be true betweene Christ Adam as contrarie causes and then betweene sinne and righteousnesse as contrarie effectes for after the like and selfe same manner righteousnesse is by Christ as sinne was by Adam it must needes be that we must haue both the imputed and the inherent righteousnesse But in the former consisteth the true Iustification of vs before God because that onely is perfect and maketh a quiet conscience a Rom. 5.1 in the other consisteth our Innouation wherein we must of necessity daily profit but yet not rest vpon it before God seeing it is but imperfect b Rom. 7.18 Doe Iustification and sanctification agree in nothing They agree 1. in the efficient cause For God is the authour of both through the merit of Iesus Christ 2. in the instrumentall cause which is faith the instrument of Iustification by receiuing it the instrument of sanctification not by effecting it c 1. Tim. 1.5 3 In the scope and end for they both tend to one end Iustification as the cause sanctification as the waye Ephes 2.10 vve are created in Christ to good vvorkes vvhich God hath prepared that vve should vvalke in them Is there any difference betweene Iustification and the giuing of the holy Ghost Yes euen as Luk. 15.20 the prodigall sonne is reconciled to his father onely of his meere mercie wherewithall his Fatherly heart is inflamed not for all the ornaments which are bestowed vpon the partie reconciled Which is the difference betweene Iustification and Renouation They differ in beeing 1. In forme for Iustification is the remission of sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and imputation of righteousnesse or acceptation of the person to life eternall of Gods mercie for the lambe of Gods sake that taketh away the sinnes of the world But Renouation is by the Holie Ghost dwelling in the hearts of those that are iustified and kindling new motions agreeable vnto the will of God and reducing them from impure qualities vnto pure qualities So that the giuing of the holy Ghost is not a part of iustification but an appendice or part of this so great benefit a sealing vp and testifying of iustification receiued for the Mediators sake according to that Ephe. 1.13.14 In vvhome vvhilest yee beleeue yee are sealed vvith the Holie spirite of promise vvho is the pledge of our inheritance 2. In subiect For the subiect of righteousnesse is not in vs but in Christ but the subiect of sanctification is the minde will affection and all the outward members a Rom. 6.19 Colloss 3 5 3. In the Obiect For iustification respecteth the
perfect obedience of Christ but our sanctification hath the Lawe for his obiect 4. In the nearest efficient cause Iustification hath not the cause in vs because it dwelleth not in vs Sanctification hath the will which is the beginning of all humane actions for the beginning of action is deliberation of deliberation will and reason And in respect of the persons efficient for Tit. 3.5 Regeneration and Renouation are attributed vnto the Holy Ghost as to the efficient But iustification is wholy ascribed vnto Christ In thy seede shall all nations be blessed Gen. 22.18 5. In effects Iustification absolueth and acquiteth vs beefore Gods Iudgement Seate Sanctification doth not so 6. Iustification is an act vnseparable but Regeneration is an act separable because it is not perfected in an instant but by a certaine order or successiuely and by degrees according to the good pleasure of God and it is here begunne and shall be perfectted in the life to come Moreouer Iustification is a matter of meere gift but regeneration is a matter of our obedience 7. Paule doth notably expresse the difference of him that is to bee iustified and him that is to bee regenerate for hee that is to be iustified lamentably crieth out of his inherent righteousnesse Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death But flying to imputed righteousnesse which is grounded only vpon mercie hee doth exceedingly reioyce and with a ful confidence tryumpheth ouer life death and al aduersities whatsoeuer Rom. 8.33.34 c. What are the instruments or meanes of iustification The instrumentall cause outwardly shewing and offering the benefit of iustification is the voice of the Gospell Rom. 1.16 The Gospell is the power of God to saluation to all that beleeue that is to say it is the instrument of God truely powerfull and effectuall to saue For the righteousnesse of God is thereby reuealed from faith to faith Hereupon it is called the word of beleefe a Act. 5.20 the vvorde of saluation b Act. 13.26 the word and ministerie of reconciliation c 2. Cor. 5.19 The administring causes and witnesses of this blessing but not the sellers thereof are the ministers of the Gospell according to that Iohn 20.23 Whose sinnes yee remit they shall bee remitted and whose sinnes yee retaine they shall bee retained And 1. Tim. 4.16 Take heede vnto thy selfe and vnto Doctrine continue therein for in doing this thou shalt both saue thy selfe those that heare thee namely because faith is by hearing and hearing is by preaching The instrumentall cause inwardly is also twofold 1. The instrument giuen by God or the hand apprehending and receiuing the grace of Iustifycation offered is sauing faith infused into the beleeuers by the Holy Ghost Rom. 3.28 Therfore vvee conclude that a man is iustified by faith without the workes of the lawe So euery where By faith d Gal. 2,6 Through faith e Eph 2.8 of faith f Rom 3 28 for these are all of one signifycation but in no place are we said to be iustified or saued for faith Rom. 10.8 This is the vvord of faith which we preach And hereupon it is called righteousnesse of faith in regard it is apprehended by faith when the Gospell is beleeued 2. The inward sealing cause is the holy ghost who sealeth Iustification in our hearts so as wee cannot doubt therof Eph. 1.13 Wherein also after that ye beleeued ye were sealed with the Holie spirit of promise which is the earnest of our inheritāce And 1. Cor. 6.11 You are iustified by the spirit of God in the name of our Lord Iesus Christ 3. The outward sealing causes are the Sacraments the one of initiation or entrance the other of Redemption Rom. 4.11 He receiued the Circumcision as the seale of righteousnesse which is by Faith Also 1. Cor. 11.23 and Tit. 3.5 He hath saued vs by the washing of the new birth and renewing of the holy Ghost In what sence then are we said to be iustified by faith Not by any inward dignitie or merit of faith it selfe not as it is a worke or new quality in vs not by any force or efficacie of Iustifying taken from Charitie nor because it hath charitie adioyned to it or worketh by it not because faith doth participate of the spirit of Christ to the end the beleeuer may be made righteous for that wee are commaunded to seeke righteousnesse not in our selues but in Christ a 2. Cor 5 2◠But wee are iustified by faith in regard it doth receiue and embrace the righteousnes that is offered in the Gospell Rom. 1.16.17 The righteousnesse of Christ is reueiled from faith to faith For as to iustification faith is a thing meerely passiue bringing nothing of our owne to procure vs fauour with God but receiuing that from Christ which is wanting in and toe our selues How then is faith said to be imputed for Righteousnesse Not absolutely but by Relation namely when it is vnderstood not to be alone but with his obiect Christ crucified as Rom. 3.22 The righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And verse 25. through faith in Christes bloud In which places by the word faith by a metonymie of the thing cōtaining for the thing cōtained Christ crucifyed is vnderstood but as he is apprehēded by faith In this sence Faith was imputed to Abraham vnto righteousnes or for righteousnes Rom. 4.9 And faith is imputed for righteousnesse vnto euerie one that beleeueth that is to say Christ crucifyed apprehended by faith is accounted our righteousnesse It is accoūted I say of god pronouncing from his tribunal seat the sentence of righteousnesse Euen as therfore the hand that receiueth a treasure that is giuen doth not enrich vs but the treasure that is it that enricheth so neither doth the work or action of faith iustify vs but Christ himself whom we apprehend by faith And this is that that the sound Diuines say that we are iustifyed by faith Correlatiuely that faith is imputed for righteousnes by reason of the obiect which assertion is plainly proued by that of Paul Rom. 3.27.28 Gal. 2.16 Where this sentence We are made righteous by faith is opposed vnto this proposition Wee are iustified by vvorkes as beeing contradictories Wherefore it is manifest by the nature of contradiction that no man is iustified by faith as it is a worke either our worke or Gods worke in vs but as it includeth the merit of Christ To speake properly and simply incredulitie is repugnant vnto faith and to the workes of the Lawe not working or the intermission of good workes is opposite but in respect of Iustification faith which resteth vpon the merit of Christ and workes which rest vpon the merits of Christ are contraries Hereupon also it is that Paule doth oppose the righteousnesse of the lawe and the righteousnesse of faith as contraries betweene themselues when Phil. 3.9
neglect and contempt of both tables yea and of the lawgiuer himselfe because there is but one and the same lawgiuer of all the precepts and the bodie of the law is entire and vnseperable 5 The person is not accepted and taken into Gods fauour for the workes sake but on the contrarie the works doe then please god when the person hath firste found grace and fauour in Gods sight And for this cause it is that it is written Gen. 4.4 that god had respect vnto Abell and his sacrifice And Hebrevv 11.4 By faith Abell offered vnto God a greater Sacrifice then Cain 6 Saint Paul 2. Cor. 5.18 testifieth that the preaching of free reconciliation with god is perpetuall in the Church so that the faithfull to the end of this life haue no other righteousnesse then that which is there described VVhy then doth Saint Iames Chap. 2 verse 21. say that Abraham vvas Iustified by vvorkes Because he speaketh not there of the cause but of the effect whereby iustification may be discerned For when Abraham had offered Isack his sonne vpon the alter he was Iustified through workes saith he that is he was found to be iustified euen before that time by faith that by his works as testimonies of his iustification And so a man is iustified by workes that is by the holinesse of his life he is approued to be such a person as is iustified by the obediēce of Christ which holinesse doth follow iustificatiō as an effect therfore is also a testimonie witnesse of the same After this sort also god is said at the latter day that he wil iustifie his elect by their workes For whereas there are two beginnings of things one of existence the other of knowledge Faith as the beginning of Existence causeth vs to bee iust and workes as the beginning of knovvledge make vs to be knowne to bee iust And therefore the Lord at the last day will propound the beginning of knowledge of the righteousnesse by faith which shall appeare in the eyes of all creatures Mat. 25.34 Come yee blessed of my father c. For I was an hungred and yee gaue mee meat c. VVhat vvas the state of the Question concerning Iustification in Saint Paules time or vvhereof was the controuersie in old time Of the efficient and meritorious cause of Iustification namely whether it were the satisfaction of Christ apprehended by faith or else our workes And the reliques of that controuersie remaine yet in poperie For although the subtiller sort of Papists doe ascribe the beginning of iustification that is the first iustification as they call it onely to the merit of Christ yet the progresse and proceeding in iustification which they call the second iustification that they attribute to the merit of workes But now by the subtiltie of the diuill the whole nature of iustification is called into question For indeede in the Apostles time the question was not whether iustification were a naturall motion as it were from inherent vnrighteousnesse to inheren◠righteousnesse or whether iustifycation were seated in the sentence of the Iudge pronounced which is the question at this day but the state of the question thē was whether iustifycation placed in the sentence of the iudge pronounced vpon the guiltie person were in regard of workes or by reason of Christ By vvhat arguments or reasons doth the Apostle Paule take avvay from workes the cause of Iustification 1. Because wee are all sinners and from an impure nature it cannot be that there should proceede pure and perfect obedience toward God to whom nothing is acceptable vnlesse it be euery way sound absolute not spotted or stained with any corruption which neuer yet could nor euer shal be found in any man 2. Because the Scripture pronounceth that there is no man righteous by the works of the Law no not one And this sentence remaineth euer firme and stedfast Cursed is euerie one that abideth not in all things that are vvritten in the booke of the Law to doe them Gal. 3.10 But there is no man no not the holiest man that euer was that could satisfie the whole law of God as appeareth by the complaint of the Apostle Paule Rom. 7. 3. Because if righteousnesse be by the Law then Christ dyed in vaine Gal. 2.21 and. 5.2 4. Because God will haue no man to glorie in himselfe Least anie man should boast Eph. 2.8.9 Rom. 3.26.27 5. Because by the Law came the knowledge of sinne and the Law causeth wrath that is to say it denounceth death and Iudgement against them that doe not performe perfect obedience in their works and actions a Rom. 4.15 6. Bec use the law was giuen after the promise of iustification and life eternall b Gal. 3.17 7. Because the inheritance or life euerlasting is of free gift and not of merit c Ro. 6 23 Gal. 3.18 Eph. 2 8 8. Because all our sufferings are not worthy of the glorie which shal be reuealed shewed vnto vs therfore our actions are not worthy of it Rom. 8.18 And 2. Cor. 4.20 Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glorie By what arguments doth the Apostle confirme the righousnesse of faith 1. Because it alone hath the witnesse of the Law Prophets d Ro. 3 21 Gen 3.15 22 28 the end of the Law was Christ Ro. 10.4 Circumcision was the Seale of the righteousnes of Faith Ro 4.11 The Sacrifices Ceremonies did prefigure Christ the righteousnesse which is by faith Haba 2.4 The iust shall liue by his Faith Psa 32.1 Blessed are they vvhose iniquities are forgiuen And on the contrarie Psal 132.2 In thy sight shall no flesh be iustified namely by the obedience of the Law Act. 10.43 To Christ giue all the Prophets vvitnesse that through his name all that beleeue in him shall receiue remission of sinnes 2. From the comparison of like and equall things because Abraham the father of the faithfull in the example and excellencie of faith was iustified by faith e Gen 15 6. Ro. 4.13 14. and not by the Law Now God is alwaies like himself and the case is alwaies alike of the beleeuing father and the beleeuing children 3. Because saluation is not promised vnto him that fulfilleth the Law for that were a vaine promise and so our saluation alwaies doubtfull and vncertaine because no man doth fulfill the law and wee our selues should be also vncertaine whether wee had sufficient good workes for the attaining of this righteousnesse but it is promised to the beleeuer Therefore the inheritance is by faith that it might come by grace and the promise might be sure as relying wholy vpon mercie for that which proceedeth from the grace and fauour of God through Christ is firme and stedfast but so is not that which proceedeth from vs and from our workes Rom. 4.16 4. By an argument of the like
eternall called a reward In a generall signification according to the proper phrase of the Scripture whereby wage doth signifie not by relation but absolutely the extreame part or the end of any thing Also rewarde yet free yea a gift as Paule declareth Rom. 6.23 The wages of sin is death but the gift of God is eternall life through Iesus Christ our Lord. 2. Not as a cause but as a consequence because that though eternall life be giuen for another cause to wit for the merit of Christ apprehended by faith yet it is giuen also as an appurtenance in recompense of the labours and miseries which the godly suffer in this life as Christ saith Mat. 19.29 Whosoeuer forsaketh houses or brethren c. For my name sake shal receiue an hundred fold and shall inherit eternall life euen as the inheritance is giuen to the sonne not fot doing his duetie but because hee is a sonne according to that common saying As soone as the sonne is borne the portion is due as also in recompence of his obedience And why doth God promise reward to the good workes of his children Because they beleeue now they which beleeue are righteous through the righteousnes of Christ imputed vnto them to the iust life is promised and abundance of all good things To what purpose doth hee thus promise 1. That they might bee spurred on to doe their duety more cherefully 2. That they might be testimonies of Gods prouidence because the goods of this life come from him and are distributed at his pleasure according to the saying in the Prouerbs Pro. 10 20. The blessing of the Lord maketh rich and that hee will preserue his Church in this life and prouide for his wherefore Christ saith Seeke first the kingdome of God and his righteousnesse and other things shall be added vnto you Math. 6.33 3 That God might stirre vp his to beleeue to call vpon him to hope and giuing of thankes according to that Psal 50.15 I vvill deliuer thee and thou shalt glorifie me 4 That they might be remembrances and pledges of the promise of grace for which they are bestowed vpon vs. What causes ought to prouoke vs to liue vvell 1 The commaundement of God whereunto all creatures should obey 1. Thess 4.3 This is the vvill of God euen your sanctificaiton 2 Our dutie which we owe that we may declare our thankefulnesse towards him Rom. 8.12 We are debtors to God and not to the flesh neyther are we our owne men but his who hath elected vs to holines of life Luke 17.10 he hath redeemed vs from all iniquitie and cleansed vs in the bloud of Christ that we might be made followers of good works a Luk. 1.74 75. 1 Cor 16.19 20. 3 The necessitie of order of the cause and the effect for a good tree bringeth forth good fruit Math. 7.17 and they that are lead by the spirit of God are the sonnes of God Rom. 8.14 1. Iohn 3.9 Euerie one that is borne of God doth not commit sinne that is by affirming the contrarie he endeuoureth after holines because the seed of God abideth in him that is the holy Ghost so called by the effect because by his vertue as it were by a certaine seed we are made new men 4 Faith which cannot be kept where we go on in sinne against conscience 1. Tim. 1.19 Fight the good fight hauing faith and good conscience vvhich being put avvay some haue made shipvvracke of faith 5 The excellency of good workes because thorow Christ they are that worship which pleaseth God or sacrifices of thankesgiuing seasoned with faith as it were with salt kindled with the holy Ghost as it were with fire from heauen and sanctified by the merit of Christ and accepted of God thorow Christ 1. Pet. 2.5 6 Our owne dignitie For being iustified wee are the sonnes of God the holy Temple of GOD Kings and Priestes annoynted of the holy Ghost wherewith being clothed wee ought to publish the righteousnesse of God in thought word and deed and the prayses of God by confession 7 The promises of Gods blessings as well corporall as spirituall Leuit. 26.34 a Deut. 28. Esa 1.19 If ye vvill vvalke in my precepts I vvill giue you raine in due season and the free reward of our patience and obedience toward God as Moses Heb. 11.26 is said to haue respect to the recompence of revvard because 1. Timoth. 4.8 Godlinesse hath the promises of this life and that vvhich is to come 8 The good that comes by them for wee must doe good workes to further our neighbour by our godlinesse to glorifie GOD and to stoppe the mouth of the aduersaries b Luk 6.7 1 Pet. 2.12 14. c. Titus 2.8 9 That by the fruits of faith wee may be made more certaine of our election and vocation and being made new creatures may nourish in our selues the hope of life eternall 2. Peter 1.10 Iames. 2.17 Why must we auoid euill workes 1 Because they displease God Psalm 5.5 Thou art not a God that delightest in iniquitie neyther shall the vvicked dvvell vvith thee and they prouoke him to anger thou hatest all those which vvorke vvickednesse verse 6. 2 They doe dishonour the profession of the Gospell and the glorie of God Rom. 2 24. For your sakes is the name of God euill spoken of among the Gentiles as Nathan saith to Dauid 2. Sam. 12.14 Thou hast caused the enemies of the Lord to blaspheme by this meanes 3 Because they draw downe vpon vs punishments both publike and priuate warres famine pestilence c. Deut. 28.15 c. If thou vvilt not heare the voyce of the Lord thy God Leuit. 26.3 14. c. thou shalt be cursed vvhen thou goest forth into the field c. Againe Thou doest chastice the sonnes of men for their iniquities Psal 90.8 4 Because there followeth the tyrannie of Sathan into whose power the reprobate are deliuered vp in whose snares they are taken captiues and doe his whole pleasure 2. Tim. 3.26 5 Because by ill doing all spirituall exercises are hindred faith is weakened the conscience wounded calling one God disturbed and ceased the holy ghost greeued Ephes 4.30 do not ye greeue that holy spirit of God wherewith ye are sealed 6 They deserue eternall damnation as Paule witnesseth they that doe such thinges haue noe parte in the kingdome of god neither shall they possesse it Galat. 5.21 1. Cor. 6.10 Are good workes necessarie to saluation The question is ambiguous for if it be taken in this sense that our good workes are so necessarie to saluation that they are the cause or merite of righteousnesse saluation and life eternall it is false But if it be vnderstood that new obedience is necessarie so as it be a duety which we owe and an effect necessarily following reconciliation it is true 2 Because god will saue noe man without repentance and the gift of the holy ghost is necessarie to life
the Church hath borrowed the name of scandall to signifie layings in waite wherewith men are intrapped euen as beastes in the gins d Esa 8.14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly when something in the way hindreth the feet whereupon a man lighting doth stumble deriued of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to stumble Rom. 14.13 to put a stumbling block or scandall before his brother hence it is called the stone of stumbling e Rom. 9.32 33 1 Pet 2.8 For euill examples of sinnes are like vnto certaine stones on which men lighting do stumble yea doe fall downe flatt Whereupon is that 1. Cor. 10.12 he that standeth let him take heed least he fall And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deriued of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to hitte against a thing to disturb or break of it is the very offence it selfe or the dashing against any thing in latine they call offence when in the way there lies some stone or logge against which men as they walke doe stumble so as they hurte their feete or else fall downe headlong whereupon Leuit. 19.14 it is said put not a stumbling block before the blinde Now this word scandall is in the perdicament of relation wherby it comes to passe that it signifieth sometimes the matter that is to say the very obiect or impediment offending any man and sometimes the manner or forme that is the very offence it selfe VVhat is the scandall Whatsoeuer is the cause or occasion to any man of offence whether it be word deed or example or counsell whereby our neighbour is either grieued or troubled or offended so as he is either hindered in the streight course of saluation or turned out of the way or is induced to any errour or sin Rom. 14.15 1 Cor 8.9 or else is confirmed in some euill a How many are the kindes of Scandalls Bernard maketh twoo Inward and outward Inward is when the old man giueth offence to the new man touching which Mat. 5.20 If thy right eye offend thee plucke it out cast it from thee where by the ey hand and foot he vnderstandeth the lustes of the flesh or of the olde man which doe often annoy the new man all impediments although neuer so deare which hinder a man so as he cannot walke in the continuall obedience of the law of god Outward which cometh from without and giues any man the cause or the occasion of falle This externall scandall how many folde is it Threefold Actiue either giuen or afforded passiue or taken and mixt of them both VVhat is a scandal giuen Whose fault proceedeth from the author of the thing or action it selfe either when a man doth giue another an effectuall cause of falling or else some word or deede that is euill in it selfe because it is repugnant to the loue of God and our neighbour and therefore such a thing as of it owne nature and of it selfe doth either confirme the liberty of sinning in others or else either greiueth the godly or doth carie them into error sinn a Math. 18.6 7 whereof Christ speaketh to Peter Math. 16.23 Get thee behinde me Satan thou art an offence vnto me For though Christ himselfe did not stumble yet there was noe let in Peter but that Christ being astonished with thinking of the crosse should haue broken off the course of his calling and Peters speach in very deed did greeue him and might haue giuen an occasion of falling to the weake How manifold is a Scandall giuen Double by deuiding the subiect into the accidents priuate publick Priuate which may also be called Domestical whereby one or some few are offended as children seruants husbands wiues as when the child seruant Husband or wife see the parents Maisters wiues or husbands abstaine from the worship of God heare them sweare to doe any thing or to speake vnchastly whereby it presently commeth to passe that they are either greeued or else ready to imitate their examples Against which Christ speaketh whosoeuer shall offend one of these litle ones which beleeue in me it had beene good for him rather that a Milstone should be hanged about his necke and he should be cast into the sea Mark 9.4 Publick is whereby some whole multitude is offended or else that which giueth an occasion of falling to many weake ones as coueteous men doe whoremaisters drunkards and such like which by their bad manners offend the Church and doe cast both themselues many others headlong into ruine 2 A scandall giuen is distinguished by the distribution of it from the adiuncts or from the difference of the persons that cause it and hereby it comes to passe that one is farre more greuous and pernicious then another for that which is giuen by a person placed in some great dignity is more dangerous and his example hurteth more then that which is giuen by some priuate person or otherwaies obscure So the adultery of Dauid the king is more greeuous a. Sam. 12 12. c. then of some obscure Citizen and therefore a scandall is more seuerely punished both in regad of the person himselfe who doth disgrace that place into which he is exalted by god as also in respect of other men to whome he hath giuen a more effectuall cause of falling by his euill example So that scandall is most greuous which is giuen of the ministers of the Churches and the students of diuinity when they either by false doctrine or impure liuing giue occasion to many to speake ill of the gospell As the sinne of the sonnes of Helie is said to be exceeding greeuous in the sighte of the Lord a 1 Sam. 2 17 And they sinne more hainously which be in the communion of the Church then they which be without So the gouernour of a familie being a drunkard sinnes much more greuously then a seruant VVhat is the cause of offence giuen The remote cause is the iudgment of God 1. Against the wicked as was the scandall and impediment which the wise men of Egypt gaue vnto Pharoh b Exod 7 22 And the false prophets in whome was the lying spirit gaue to King Achab c 1. King 22 22 and the lying signes of Antichriste wherewith those which receiued not the loue of the truth were deceiuedd. a 2. Thess 9 10.11 2. The iudgment of God for the godly or the good of the elect whereof 1. Cor. 11.19 There must be deuisions that those which are approued that is whome experience hath shewed to be of faith vnfained and sincere pietie might be made manifest The nearest cause is Satan whoe moueth men to all euill The helping cause is the naughtinesse and corruption of mans nature false teachers the vnskillfullnesse pride coueteousnesse impatiency of teachers In respect of which causes Christ saith Math. 18.7 It must needs be that offences come that is by necessity not by
For the ministers of the worde and teachers of the church 3 For friends brethren and the whole church c 1 Cor 1 2 one for another d Ier 42.2 20 1 Thess 5 15 Iam. 5 16 2 Cor 1 11 4 For enemies e Numb 16 22. Math 5 44 Acts. 7.60 5 For sinners and vnbeleeuers as Abraham for the Sodomites f Gen. 18 23.24 Lot also for zoar g Chap. 19 20 21 Moses for the people when they had most greuously sinned setting vp a calfe h Exod 32 11 so Samuell for Saul 1. Namely that of enemies he would make them friends that he would conuert them and frustrate their attempts 6 For the afflicted and sicke but for these whiles they liue with vs in this life i 1. Sam. 15 35 How must we pray for our enemies k Iam 5.13 15 2 Sam. 12 16. If they be aduersaries to a iust cause as to true doctrine wee must pray that god would maintaine his owne cause and either conuert them if they be curable or confound them if incurable if we haue wronged them we must aske them forgiuenesse and requite them if we neuer hurt them we must pray that they may become our ftiends or freed ftom the enemies both to a good cause and our person by Christs example we may pray for such as are curable and for vengence vpon the desperate For whom must we not pray 1 For the dead 1. because whatsoeuer is done without faith is sinne Rom. 14.23 But of that matter in the canonicall scriptures we haue neither commaundement nor example and therefore is not of faith For that which is reported of Iudas Machabeus 2. Machab. 12.40 sending to Ierusalem an offering for the slaine Iewes which had priuily taken thinges consecrate to the idols of the Iamnites it is not canonicall but Apocriphall and of suspected credit seeing that the author of the discourse doth craue pardon in the end of the booke which thing agreeth not to the scriptures inspired of god a 2 Tim. 3 16 nor to the writers which haue written as they were mooued by the holy ghost b 2 Pet. 2 21. and noe such sacrifice was commaunded of God to be done yea rather it was done against the law which did forbid sacrifices to be done for them who had polluted themselues with an excomunicate thing 2 Because such prayers are vnprofitable For whosoeuer doe departe from hence either they departe in faith and are blessed and therefore haue no neede of prayers or doe want faith and are damned c Ioh 3.18 36 1 Ioh. 5 16 1 Sam 16 1 and therefore cannot be holpen 2 Nor for the indurate enemies of God or them whome the lord as it were with the finger hath shewed vs to sinne against the holy ghost d but against them rather 1 That they may not make a proceeding but that they may be letted and stopped e 2 Sam. 15 31 Acts 4.29 which is a point of charity 2. That they may be cut of if with a deuilish furie they goe forward to resist god the Church the truth and are vncurable which thing belōgeth not to priuate reuēge but commeth of a singuler zeale of god So Dauid f Psal 5 10 Psal 59 5 Psal 14 13 psal 110.9 10.11 And Paul 2. Tim. 4 14. Alexander the Coppersmith hath done me much euil the lord rewarde him according to his workes So Moses against Korah Dathan and Abiram Num. 16.15 VVhat is the forme of inuocation Although there be many formes of praying as are the psalmes of Dauid and the prayers of other holy men both olde and new written well and profitablie by the spirit of Christ yet notwithstanding the shorte forme which God of his great goodnes prescribed vnto vs g Mat 6 9 Luk 9 11 2 which is called the Lords praier is to be preferred before all the rest both for the maiestie of the author the order of the things to be requested and also because it containeth in briefe all things which belong to the glorie of god and our good and what we may aske of the best god whatsoeuer is needfull to desire and what he will graciously bestowe vpon vs whereupon great fruite of comforte doth redound vnto vs because we who doe in a manner aske out of his mouth know to aske nothing absurd nothing vnmeete or vnseasonable vnto him Yet we are not tyed to euery word of this forme but it is lawfull to take no other matter of praiers and al the prayers of the faithfull ought to accord in respect of the sense to this most perfect and truly lawfull patterne but they which goe further doe add of there owne to the wisdome of God and doe despise his will and euer obtaine nothing seing that they pray without faith What are the conditions of prayer or the adiuncts and circumstances Some are inward proper and perpetuall but others are outward indifferent and changeable Which are inward 1 A minde well ordered that a man being about to pray may come with a minde voide of other cares and of fleshly wandering thoughts wherewith it may be caried about hither and thither or pressed downe from heauen towards the earth and with conuenient attention and reuerence towards the maiestie of that god to whose conference he doth goe a dan 9 3.4 5 Math 14 23 2 The sincerity of the heart or a pure heart b 2 Tim 2.22 of Daniell that he which is about to pray may lay aside all opinion of worthines and merit and may feele not feignedly but truly his owne want after the example of Iacob Gen. 32 10. I am lesse then the least of Gods mercies of Daniel Chap. 9.18 we doe not present our supplications before thee for our owne righteousnesse but for thy great tender mercies c. of Dauid Psal 14 32 Esay 64 6 and of the publcan d Luk. 18 13 I am not worthy to lift vp my eyes to heauen 3 A misliking and humiliation of a mans selfe that he may prostrate himselfe before God with an humble and free confession of his sinnes and requesting of pardon e Dan. 9 4.5 Psal 51.5 1. Ioh. 1.9 4 True repentance and a godly purpose Psal 26.6 I will wash mine handes in innocency O lord and compasse thine altar For god heareth not sinners f Ioh. 9.31 Psal 109 7 Esay 1.15 VVhen ye shall make many praiers I will not heare you because your handes are full of bloud g Rom. 10 14 Heb. 10.22 Iam. 1.6 1 Ioh. 5.14 Contrariwise If we shall aske any thing we shall receiue it of him because we keepe his commaundements 1. Iohn 5.22 And if any man be a worshiper of God and doth his will him heareth he Iohn 9.37 5 A stedfast trust of mercie and of the fauour of God for Christs sake and a sure hope of audience that he will liberallie and freely helpe them which aske according to
that Math. 21.22 whatsoeuer ye shall aske if ye beleeue ye shall receiue it For it is wondrous how god is prouoked by our distrust if we craue of him pardon which wee doe not looke for And indeed faith doth stay 1. vpon the promise or power and truth of the promiser 2 vpon the fatherly affection of God in Christs merite which is infinite 6 Vnderstanding for praier without vnderstanding of the things and words no lesse then without affection is hipocriticall and without fruite a 1 Cor. 14 15.16 7 Vnanimitie and brotherly agreement and pardoning of offences that is remission of anger and of hatred of reuenge laying aside affection and forgetting of iniuries b. 1. Tim. 2 8 c Esay 43 25 for remission of anger and of the fault belongeth to God alone and mutuall reconciliation as Acts. 1.14 The apostles continued in praier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with one accord So Math. 5 23.24 the partie disagreeing the speech being fitted to the manner of that time is commaunded to goe from the altar and first to be reconciled to his brother before he offereth sacrifice to god vnanimes 8 Perseuerance if we be not wearied with praying if we giue not place to afflictions or euils as they doe which are quite out of heart d Luk 11 9 Luk. 18 2 21 36 Rom 12.12 Eph 6 18 1 Thesse 3 10 5.17 Act 6 4 Act 10 2 Habacuck 2 3. Though the lorde tarie waite for him for comming he will come and shall not stay Yet the former conditions are not so required with extreame rigour but that god here doth tolerate manie infirmities in those that be his and so that the godlie do lament and chastice themselues and by and by come to themselues striue and endeuour whither they doe not eftsoons reach doth forgiue them as is shewed by the examples of Dauid Psalm 39.13 Stay thine anger from me till before I goe hence and be not Psalm 80.5 How long wilt thou be angrie at the praier of thy seruant and of Ieremie lament 3.8 when I cry and shoute he shutteth out my prayer Which are the outward circumstances or Accidents of praier Fiue Time place Gesture speech fasting When must we pray Ephes 6.18 praying alwaies 1. Thess 3.10 night and day praying exceedingly Psal 119.62 For so great is our needinesse wee sinne so often we are pressed with so many perplexities so many temptations do insult ouer vs so great is the heape of Gods benefits vpon vs that there is cause inough for all men why they should continually grone and sigh vnto God craue his helpe and prosecute him with thanksgiuing and praises Notwithstanding the auntients had set howres of praying as the morning noone and euening not for superstition but for order sake But in the new testament their is no certaine prescript time but it dependeth vpon the qualitie of affections and causes of praying howbeit to vphold our weaknes and to stirre vp our dulnesse it is profitable that euery one of vs should appoint to himselfe houres of praying as it were ordinarie namely when we rise in the morning when we goe about worke when wee sit downe to meate when we are fed with gods blessings when we betake our selues to rest so that this obseruing of howres want superstition But especiallie we ought to pray and giue thankes as often as either sorrowfull or ioyfull thinges are offered to vs or to our brethren b Exod. 15 1 Iudg. 5 1 Psal 50.15 Ier. 6 14 But to haue publique praiers it is meete that a certaine time in euery church be appointed so that there may be prouision for the profit of all and all things may be done decently and in order 1. Cor. 14.40 VVhere must we pray God in times past to one nation had appointed one place namely the Tabernacle c Exod 25 8 40.2 in other places often afterwarde the Temple of Solomon d 1. Kings 6.4 because they were the figure and type of the onely mediator and appeaser of god Christ the true temple by whome alone god will here vs. But Christ the truth of the temple Dan. 6 10 Luk. 18.10 Acts. 8.27 by his comming tooke away the cerimonie of a holy place Therefore it is lawful for vs to pray in any place and yet arightly and orderly so that it be godly and religiously obserued Psal 103.22 praise the lord all ye his workes in all places of his dominion Iohn 4.21.23 not in this mountaine nor at Ierusalem but the true vvorshippers shall vvorship the Father in spirit and in truth 1. Tim. 2.8 The apostle will haue men to pray euerie where as need shall require whether in the temple or out of the temple lifting vp pure handes vnto god For not the qualitie of the place but rather the piety of the partie that prayeth doth sanctifie the prayer Esai 56.7 yet notwithstanding Christ allowed a publique place appointed for common prayers and holie assemblies when he saith Math. 18.20 vvhere tvvo or three are gathered together in my name there am I in the middest of them And in this respect he called the temple the house of praier Math. 21.13 And the Auncients from their lawfull use called them Oratories onely we must take heed least we account the temples to be the proper dwellings of God from whence he doth the neerer giue eare vnto vs or attribute vnto them I know not what secret sanctitie which may make the prayer more holy before god For this doth Esay reproue chap. 66.1 and god Acts. 6.48 But seeing we are the temples of God if we will call vpon God in his holy temple we must pray within our selues What is it therefore that the Lord saith Math. 6.6 But when thou prayest enter into thy chamber and when thou hast shut thy dore pray vnto thy father which is in secret He doth not simplie condemne publique prayers made in the assemblie of the Church but by an Hebrew catalepsis respectiuely comparatiuely by entring into the chamber the corrupt affection of hypocrites that is to say that vaine glorie which they dyd seeke in prayers whiles that goeing forth into a publike place they did pray in crosse waies in corners of streets in double paths and in places where three or fower waies meete where men are wont to come together rather seeking the great assemblies of men which might see them praying then a departing into some solitarie place And by that manner of speaking he teacheth that hypocrisie that ambition that vaine glorie that wandering of the minde of it selfe too slippery is to be excluded from all praier And that a solitarie place is to be sought which may so farre helpe vs that being farre from all kindes of cares tumults of men we may descend and throughly enter into our heart VVhat ought to be the gesture of him that praieth A diuerse gesture is not prescribed but yet is
will haue it to be if he would not haue it he is able to hinder it Therefore God foreknoweth what things he wil shall come to passe yet so that to his knowledge nothing is either past or to come but all things present a Heb. 4.13 There is not any creature that is not manifest in the sight of God nay all things are naked and open to his eies This vniuersall knowledge doth not inferre a necessity of the effects For neither is the verie fore-knowledge the cause of thinges simply as that because hee foreknoweth them therefore they shal come to passe but therefore he foreknoweth them because hee hath decreed that they shall be 2 In kinde and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after an excellent manner it is wont to be taken for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknowledge which is of them by name who are Gods children whom he knoweth with affection in that māner as one freind knoweth another For this is a speciall foreknowledge not a simple knowing or foreseeing but such as is ioyned with loue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good will For god is said to know those whome he approueth whom he careth for and whom he vouchsafeth his loue and not to know others whome he reiecteth Exod. 33.17 Thou hast found grace in my sight and I know thee by name b Math. 7.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also God knoweth who are his Psal 1.6 and 2. Tim. 2.19 3 It is also taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreseeing in which sense it may seeme not to be deriued from foreknowing but from praeordaining that is from foredecreeing as the iudge is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to determine and the Magistrate or commonaltie to decree that is to establish from whence is deriued that which we call a law made by the commonaltie it may also be tearmed a foreknowing and therefore it is often vsurped for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Act. 2.23 Rom. 8.29 11 2. 1. Pet. 12. 1. A fore-determining that hence it may appeare that they doe not well who oppose them which are foreknowne to those that are praedistinated as though foreknowing should pertaine to the reprobate onely praedistinarion onely to the elect for that praedestination is subordinate to foreknowing for so the Apostle reckoning vp the causes of the saluation of the elect recounteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which these interpret foreknowledge in the first place Rom. 8.29 5 Praedestination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some more generallie applie as well to the good as to the bad others more strictlie referre it to the elect onely because it seemeth a hard point to them to thinke anie to be praedestinated to death seeing the case it selfe requireth that some being praedestinated to life the residue should be vnderstood as destinated to death and if those which are predestinate to glorie be called vessels of glorie the opposition of them that affirme the contrarie doth altogether require that we should interpret them which are predestinate to death vessels of wrath 2 Many vnderstand predestination to be the Purpose or decree of God in as much as it is with God from eternitie before men are borne Ier. 1.5 VVhen I had not yet fashioned thee in the wombe I knew thee of old or an appoyntment from the wombe Whereby Paule Gal. 1.15 saith That he was put a part from his mothers wombe long before he was conuerted And Rom. 9.11 12.13 of the twinnes he saith Before they had done any good or euill it vvas said Iacob haue I loued but Esau haue I hated Others take predestination for a preparing of the meanes which tend to a determined end as Augustine Predestination saith hee is a preparing of the benefits of God whereby whosoeuer are deliuered are most certainly deliuered To conclude others for the verie execution and manifesting of the Decree which in time commeth to passe as that Paule going to Damascus is conuerted to Christ and so in very deed is seuered from the vnbeleeuers a Act. 9.13 c. We after the maner of schooles do at once generally vnder the name of predestination vnderstand these three points or degrees Viz. An eternall Decree which is in God A disposition or determination and the whole course of the meanes whereby God leadeth his children to the end All which the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to determine and appoint the end of a thing before hand For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ende or compasse of a thing which is to predestinate so to somewhat as thou shouldest also purpose all the ends and limits thereof as for example the causes all meanes number time afflictions and such like whereby he who is predestinated may assuredly bee brought to attaine the thing he was before appointed to For Ephes 1.15 Wee are saide to bee predestinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to adoption and Cap. 2.10 to good works and Rom. 8.28.29 to beare the crosse or to be made like vnto Christ And vers 30. whom God hath predestinate he is said to call to iustifie and to glorifie them also whereupon the Latine name of Predestination is taken from a determined end For to determine is to purpose somewhat in the minde and with a firme decree of the mind to direct that by certaine meanes some-whither Hence to predestinate is before thing be done to dispose the same to certaine ends v Election 5 Election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Is sometimes taken generally for the choosing of some nation to be a people as when God generally chose the people of Israel reiecting others Deu. 4.39 32..8 When the most high God deuided the Nations and separated the sonnes of Adam his portion was the people of Israll the lot of his inheritance and chap. 10.14 Behold the heauen is the Lords thy God and the earth with all that therein is Notwithstanding the Lord set his delight in thy fathers to loue them and did chose their seed after them euen you aboue all people And Psal 105.6 ye seed of Abraham his seruant ye children of Iacob which are his elect But this his election is temporarie in part and not alwaies firme ratified in all but only in a remnant a Rom 11.5 for many of the posterity of Abraham are cut of as rotten members b vers 20 2 Somtime it is taken for choosing to some office as the 12 Apostles c Luke 6 13 Iudas also is said to be elected d Iohn 6 70 namely to the Apostleship 3 But specially it is taken for the electing of all those to saluation that shal be saued whom God by his decree hath predestinated to life e eph 1.4.5 wherupon they are called the elect not for any excellency of nature as the best gold is termed chosen but because amongst other the like they are chosen to a peculiar
whereinto they fall of their owne inclination that in those the mercie of the creator but in these his iustice in either his glorie might be declared Or it is the aeternall purpose of god whereby according to the good pleasure of his will before the foundations of the world were laid he hath c Act. i 25 Iohn 17 12 Apoc 17 8 Ephes 1.4 2. Tîm 1.9 Rom 1 9.2â— c determined to glorifie himselfe by ordeining some men to grace saluation others to displeasure and eternall destruction Is praedestination but of mankinde onely It is of Angells also for Paul calleth the Angells which stood steedfast in their integritie Elect ones 1. Tim. 5.21 But if their stedfastnesse was grounded in gods good pleasure it argueth that the fall of others was vtterly abandoned Whereof their can no other cause be brought but reprobation which is hid in the secret counsell of God But our purpose is in this place to speake of the praedestination of mankinde How manie degrees or parts of predestination are there Three 1. the very decree in the wisdome of God for sauing or casting men away 2 The execution or proceeding of the very decree of that aeternall God by outward meanes 3 The most excellent end of the Maister builder namely the glorie of God himselfe who doth so lay open both his power mercie What is the decree of praedestination Whereby God determining to what end he would create men before he created them hath according to his power and meere goodwill decreed so to further his owne glorie that some of them should be vessells and examples of his goodnesse mercie but others vessells and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matter for his wrath that is of his power and iust reuenge on sinne a Rom 9.22 1. Pet. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which they were appointed 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is said Rom. 9.17 I haue stirred thee vp saith the Lord to Pharao that I might shew my power vpon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were fitted V. 22. And this decree is such as that it disposeth the causes of the execution coÌ„sisteth not of theÌ„ But because the Apostle treating of the vessells of mercie vseth the actiue verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro 9.23 speaking of the vessells of wrath or the reprobate hath the passiue participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. fitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared doth it therefore follow that the reprobate are the cause of their owne reprobation No because Luk. Act. 13 48. treating also of the elect vseth the passiue participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed who neuerthelesse are not ordayned of themselues but rather of the meere grace of God Moreouer if question be made of the ordinarie meanes whereby the vessells of wrath are caried to destruction they alone are the cause of their owne vtter decaie But when we mention the decree of election and Reprobation the Reprobates can no more be said to haue cast away themselues then the elect to haue elected themselues no more I say then if one should say that a pott was not made by the potter but of it selfe VVhat is the primordiall efficient cause of this great decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pleasure of God to doe with his owne what it shall please him b Mat. 10 25.20.16 For S. Paul saith Rom 9.21 Hath not the potter free povver and authority how much more then the most iust God and wisest workeman ouer clay that out of the same lump that is out of a substance as yet vnwrought and onely prepared to a future worke he may make some vessels for honor and others for dishonor c. Ier. 18.1.2 5.14 Isa 64.8 and the will of God or his good pleasure because he bringeth all things most wisely to passe after the counsell of his owne will Ephes 1.11 d. Ioh. 6.39 Act. 2.23 and Rom. 9.18 He hath mercie on whom he will and whom he will he hardeneth This one cause we know that so the most mercifull and most iust lord will be glorified for the Scripture setteth forth vnto vs no other cause besides this faith biddeth vs in this cause onely to rest likewise on the Scripture so that to seeke out the cause of this cause why it so pleased him were a point of rash boldnesse and vngodly curiositie a. Ro. 9.20.14 11.33 VVhen began this Decree Not onely then after men were created or began to sinne but before the foundations of the world were laid that is God had this purpose from eternitie b. Matt. 25.34 Ephe. 1.4 What kind of Decree is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The deepe and wonderfull gulfe of his riches 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnsearchable c. Roet 1.32 33. 3. Eternall in respect of the beginning d. Eph. 1.4 but it is also eternall in regard of the end 4. And therefore immoueable immutable vnrepentable and irreuocable because those whom the father hath giuen to the Sonne no man can plucke out of his hand Ioh. 10.28 and because it is the fathers wil that not one of these little ones should perish Math. 18.14 Here Paul crieth out that nothing is able to separate vs from the loue of God namely wherewith hee hath loued vs in Christ Rom. 8.35 How many kindes are there of this Decree of Predestination Two 1. The first is called an Election or Predestination to life 2 The other is called a Reprobation or Refusing or Casting off or Decree or Predestination to death for some he chooseth to eternall life but neglecteth and reiecteth others e. Rom. 9.13.18.21.22 But these two kinds of Predestination doe concurre as well in the ende as in the beginning for God his decree is the beginning of each now both the wayes which are diuided as it were from this beginnâ—ng meete againe together in the extreame namely in the glory of 〈◊〉 Whether Reprobation be also subiect to God his Decree as Election is Yea verily for he that chooseth taketh not al because he chooseth somwhat among two or three he is said necessarily to refuse those things which he choseth not therfore whom God doth not receiue him he reiecteth and whoÌ„ he neglecteth or chooseth not him he casteth out of fauour 2. Reprobation is vnderstood in Election by the rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Relation that if Reprobation be nor neither should there be Election 3. The Scripture doth manifestly confirme God his Decree concerning reprobating a. Rom. 9.22 1. Pet. 2.8 And the Apostle subiecteth both of theÌ„ to the Decree of God 1. Thess 5.9 God hath not saith he apointed vs vnto wrath but to obtaine Saluation through our Lord Iesus Christ Neither is it a harder speech to say some are predestinated to destruction then that some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordeined before of old to this condemnatio as Iude speaketh vers 4. Iude 4. or 〈◊〉
perish but their owne naturall corruption and the fruit of that corruption from whom it pleaseth God to exempt his onely predestinated to saluation verie fondly do they then who confound the decree of reprobation with damnation seeing sinne is the manifest cause or the later but the will of God onely of the former Neyther also doth God for that cause make them wicked whō he reiecteth of poure out his malice on them but in his most iust though hidden and vnsearchable iudgement he doth not bestow on them the mercie which he giueth to the elect But they are punished voluntarily and of their owne malice according to that O Israll thy destruction is of thy selfe but thy saluation is of mee Osey 13.9 What are the common meanes of Reprobation The verie same whereof we spake before namely Creation in integritie righteousnesse For God did not create man in sinne For so should he be the author of sinne which God forbid 2 Mans fall who fell away of their owne accord and most freewill by which falling away they offended God 3 Mans corruption they corrupted themselues and so they drew vpon themselues through their owne fault iudgement and destruction a Pro. 2.22 Eccle. 7.30 VVhat are the particuler meanes of the execution of Gods decree for the reiecting some men Sixe likewise in number 1 An infinite increase of actuall sinnes 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infidelitie or an alienation and seperation from Christ 3 A forsaking or an vneffectuall calling or no calling at all by the preaching of the word or no inward consent to vocation for neyther hath the Gospell beene preached to all men nor in euerie age nor now also is it preached all the world thorough neyther is it graunted vnto all to beleeue Math. 11.25 but in verse 28. all are called vvhich labour and are heauie laden that is are wearie v der the burthen of their sinnes which onely is meete for them who acknowledge themselues to be sinners and flie vnto Christ 4 Stubbornnesse or hardnesse and blindnesse in sinne 5 Hence commeth a perpetuall turning away and contempt of God and proceeding from sinne to sinne 6 At length thereby followeth their most iust condemnation Iust therefore is the Lord and all his iudgements vpright Exod. 7.3.22.23 a Exod. 8.15 9.34 2. Par. 36.13 Act. 7.12.51 13.46 Is the execution of reprobation or the appointing of vvicked meanes subiect to the decree of God as faith and other meanes of saluation is to the decree of Election It is and it is not because the decree of God is said to be twofold simple in some respect the decree is called simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when God willeth and approoueth somewhat simply whereof himselfe is truely properly and principally the efficient cause in his owne time from whence also the decree may bee called effectiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which sort is the decree of the saluation of the Elect and of all good meanes which tend to saluation as of Creation effectuall calling faith iustification and sanctification Whereupon God Ose 13.9 Thy saluation is of mee Moreouer God is the Author and cause of the substance that I may so speake of all actions and qualities both good and euill For the action is one thing by it selfe the fault or faultie qualitie of the action is another But the decree in respect is when God decerneth and will permit somewhat to be done and that also in his due time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hee doth not truly effect it himselfe but suffereth it to be done of wicked instruments not as though he beheld the affaires of men negligently and from a farre but as the ruler of all For Paule affirmeth that God prouoked Pharaoh and whom he will he can harden Rom. 9.17.18 for God is not a negligent God neyther were God omnipotent if against his will he should suffer any thing Whereupon also this may bee called a Decree of permission of gouernement or of dispensation And of this sort is the Decree of all euill meanes which tend to destruction as of the fall of man his hardening and the like for they come not to passe without the will and knowledge of God because by this meanes Atheisme or Epicurisme must necessarily follow but of all these mans will is chiefe purchasing Gods wrath heereupon is that rightly said Thy destruction is of thy selfe O Israell Ose 13.9 And neuerthelesse they are subiect to the Decree because though not by the decree yet for the decree and not without the decree they come to passe and whereof the deficient but not the efficient cause is surely purposed in God For as God createth faith in them that beleeue so when God left the wlll sinne came vpon mankind As the Sunne maketh the day of it selfe and with his owne light when it riseth and shineth and the night likewise but by the retyring of his light and the shadow of the earth Furthermore it is no decree of a sufferance of malice in that it is malice but in that it hath a purpose of goodnes For if we consider the decree of God the verie euill though bred in it selfe hath a purpose of good for what God hath determined to suffer and what he permitteth he doth it for some good end as for the euidence of his glorie and iustice Wherfore in respect of God who in determining to suffer and in permitting doth alwaies behold a good end the darkenesse helpeth forward the light and the malice which proceedeth wholy from the euill instrument is conuerted into good as the punishment of sinne and the meane of Gods glorie as that Paradox of Augustine might be verified That it is good also there should be euils for else God would not suffer euils to bee but he suffereth them not as against his will but as willing and as the same father saith truly and wisely That which is contrarie to the will of God commeth not to passe against his will What is the end of Reprobation Surely the iust condemnation of the Reprobate But in respect of God the declaring of his glory iustice and power a Exod. 9.16 Rom. 9.17 22. After what maner is the administration and application of the doctrine of Predestination to be taken in hand either of Pastors or of all men in priuate 1 We must take heed that we run not out from one extreem to another as from the decree to saluation or damnation or on the contrary neglecting the means neearer causes of saluation or destruction 2. As God descending vnto vs from his most excellent and eternal decree by the middle degrees or the means which are the effects of that decree doth lay open his glory mercy so we returning by those same degrees effects keeping the order of the effects do ascend to the certainty of our election which we shall find most firmely founded in the onely mercy of God VVhat ought to be
the rest be saued God forbid for God in calling doth so call that he turneth the will also of the elect to repentance by the spirit of regeneration and giueth and bestoweth on them true faith and perseuerance passeth by the reprobate so as they themselues also are otherwise vnwilling Besides it is contrary to the nature of the elect to abuse the decree of their election to the desire of sinning nay vnlesse they liue godly they boast of their election in vaine because as God hath predestinated vs to life eternal so hath he predestinated vs to good works Ephes 2.10 And that we might lead a holy and blamelesse life Ephes 1.4 But it neither happeneth to the reprobate to liue godly which if it might they should not be of the number of the reprobate but of the elect because the loue of an innocent and honest life cannot be seene but by election VVhat is the vse and fruit of this doctrine 1 It is auaileable for the confirmation of our faith in God for he knoweth not God aright who doth not acknowledge him to be most wise omniscient almightie and vnchangeable in ordering his creatures 2 It helpeth the assurance and sound confidence of our saluation because it dependeth not on vs or of any variable cause but of the eternall and immutable good pleasure of God a Romans 8 21. fol. 2. Tim. 2.19 3 It profiteth vs touching our comfort against the furies of the children of this world and the fewnesse of beleeuers as Christ saith Mat. 11.26 and cap. 13.14 b Iohn 12.39 And therfore could not they beleeue because saith Esay he blinded their eyes not as though God doth spread a blindnesse on them but for that as a iust Iudge hee deliuereth them being depriued of his grace to be more and more blinded by Sathan and their owne desires and Paul Rom. 11.12 doth often vse this doctrine 4 It auaileth against temptation and all the fierie darts of Satan by making certaine account that no creature can separate vs from the loue of God Rom. 8.38 And against all affliction because all thinges aswell aduersitie as prosperity make for their good who are called according to the purpose of God Rom. 2.8.4 3 It maketh for our instruction viz. 1 To acknowledge Gods singuler goodnes toward vs who vouchsafed to elect vs vnworthie ones out of the companie of wicked and to ordaine vs for heauenly glorie Rom 1.25.2 For stirring vp an humilitie godly sorrow in vs. 3 For our thankfulnesse that we attribute the glorie of our saluation to God onely and that we celebrate his infinite benignitie toward vs in heart word and worke who of his meere grace in his sonne Christ would saue vs being in our selues past recouerie a Eph. 1.3.5.9 4 And that we striue to make our vocation and election sure by good works 2. Pet. 1.5 He is iust that worketh righteousnes and he that is iustified is called also because righteousnes is by faith but faith by hearing Moreouer he that is called Is chosen according to the purpose of God Vers 10. Also He hath chosen vs in Christ Ephes 1.4 That we might be holy and blamelesse before God and so the vessels sanctified to honour and prepared to euerie good worke that is The Elect are to cleanse them selues by the power of the spirit of Regeneration with which they are endewed b Tim. 2.21 What is contrarie to this doctrine 1 The errour of the Pelagians and Semipelagians who teach an vniuersall grace and so that there are none Elect and that it is in the power of man to beleeue or not to beleeue feigning the causes of saluation to be in men themselues without God also they teach that the elect may perish and fall away from the grace of the mercie of God 2 The error of Thomas Aquinas who thought the number of the Elect in deed to be certaine but the number of the reprobate vncertaine 3 The errour of certeine Vbiquitaries who 1 teach that the fall of Adam happened without the decree of God and without any ordinance of his contrarie to that is spoken Prou. 16.4 Esay 45.7 c Iam. 3 37 Amos 3.6 Ioh 12.39 2 That no decree of God concerning the sauing of the godly or casting of the reprobate consisteth of his simple will against the places Rom. 8.28 and 9.11 3 That God without doubt would not the reprobation of any against the places 1 Sam. 2.25 Rom. 9.19 He hardeneth whom he will and by consequence taketh vengeance on those whom hee wil haue to be hardened 4. Also that the reprobate may be conuerted and saued contrarie to the places Iere. 6.30 and 13.23 a Ioh. 12.39 17.9.12 19. Rom 9 22 Luke 22.20 This is my bloud which is shed for you c. Math. 26.28 For many not for all to the forgiuenesse of sinnes Ephes 5.25 Christ offered himselfe for the Church Hebr. 10.26 1. Pet. 2.7.5 That it is the purpose and will of God simply that all should be saued and that the generall promises are to be vnderstood without restraint against the places of Scripture which restraine the effect of them to the Elect b Col 1 20 25 2 Tim 2 19 Heb. 10 14. 4 The errour of the Papists who make faith foreseene or good works or a foreknowledge of merits the precedent cause of Election and that the predestinate cannot be certaine of their predestination vnlesse it be reuealed and that by some notable priuiledge and the Elect may doubt of their Election 5 The errour of them who subiect Election to the eternall decree of God but not reprobation for that it is necessarie that two opposites should be reckoned vnder one kinde 6 The errour of them who would not haue predestination to be taught in the Church against the saying of Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought not search out those things that are hidden neyther to be vtterly ignorant of those that are manifest 7 The errour of them who not distinguishing reprobation from damnation doe thinke that as God hath reprobated some of purpose onely so he condemneth them of the same purpose when notwithstanding sinne is the cause of their damnation 8 The errour of the Libertines who dream that Christians may be saued without the mediation of the middle causes 9 The errour of prophane persons who wickedly abuse this doctrine to the licenciousnesse of sinning The seuen and thirtieth common place Of the last Resurrection What doth Resurrection signifie PRoperly a certain standing againe which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second standing of him that fell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in composition signifieth againe But specially it signifieth the returning or restoring of bodies from death to life Figuratiuely 1. It signifieth Metonimically an immortall life a Phil. 4.11 2 Metaphorically a deliuerance from dangers vnto which by the like figure death is attributed
c 2. Thess 2 8 Revel 20.10 whome the Lord at that time chiefly will destroy with the spirit of his mouth that is by the preaching of the Gospel and after vtterly abolish in his glorious comming that is when he shall returne in glorie vnto iudgement which the Epithite glorious comming sheweth 4. The vnreasonable creatures also the heauen and earth and whatsoeuer is contained in them shall be iudged in their manner For 2. Pet. 3.7.10.11.12 The heauens and earth are reserued vnto fire against the day of condemnation and of the destruction of vngodly men and the heauens shall passe away with a noyse that is from mutabilitie to immutabilitie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruption and the Elements shal melt with heate and be dissolued and the earth with the workes that are therein shall be burnt vp but not as touching the Essence as if this most goodly frame of the world were to be brought to nothing for then where should Christ execute his iudgement but that it is to be restored to a better more excellent forme as touching the corruptible qualities all those things being taken away which are vnperfect and transitorie certaine filthinesse dregs of mortality being put away purged by fire as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing the vertue of cleansing as gold in the fornace as it is saide 1. Cor. 7.31 The fashion of the word goeth away not the propertie And Rom. 8.22 We knovv that the vvhole vvorld groneth vvith vs also and trauaileth in paine together vnder hope that it also shall be deliuered from the bondage of corruption into the glorious libertie of the sons of God So Act. 1.21 a restauration of all things is promised So Ps 102.72.28 The heauens shal perish and they shal all waxe old as a garment as a garment shalt thou fold them and they shal be changed namely to the better And Reuel 21 1. I saw a new heauen So Isaiah 65 17. and 66.22 New heauen and a new earth that is renewed are promised Therfore Peter addeth verse 13 We looke for new heaueÌ„s a new earth according to his promise wherin dwelleth righteousnesse but it is not reuealed in the Scriptures what manner of restauration this shall bee For vvhat things shall iudgement be giuen For the faith and vnbeleefe of euery one according to the effects of either a Math. 12.36.37 for euery idle word how much more for grieuous sin shall there an account bee giuen in the day of iudgement euen of them that doe not embrace the satisfaction of Christ Rom. 2.16 The Lord will iudge the secrets of men And chap. 14.12 Euerie one shall giue an account for himselfe vnto God 2. Cor. 5.13 Euerie ones worke shall be manifest for the day will declare it and the fire will trie euerie mans worke what it is although this day may be better vnderstood of the light of truth driuing away the darknesse of ignorance and shining in our mindes as fire And 2. Cor. 5.10 All must be made manifest that euerie one may receiue according to what he hath done be it good or euill The like Reue. 20.12 Whereupon saith Augustine In what facts euery man shall be found when he departeth from his bodie in the same shall he be iudged VVhat shall the forme of this iudgement be It cannot be declared but yet the Scripture shadoweth it vnder the figure of a most iust and royall iudgement a Math. â—4 30.31 25.31 50. follow Math 13 26 1 Thess â— 4 And it doth consist in preparation sentence and execution of the sentence giuen The preparation shall be on this wise 1 As a theefe commeth in the night so shall Christ on a sodaine come visibly from heauen from whence we are bidden to looke for him in his maiestie that is in diuine power in heauenly brightnsse in glorification of bodie in authoritie to iudge and in the guard or company of all his Angels and armed with flaming fire b 2 Thes 1.8 Psal 50.3 A fire shall goe before him he shall not then come alone humble despised neither vnto affliction as in the first comming c Math. 11.29 Isa 53.5 2 He shall sit on the throne of the glorious maiestie d Math 19.28 but what the throne may be no man must enquire yet for certaine it shall appeare corporally and visibly in the clouds of heauen apparent to the eyes of all men Act. 1.11 and Reue. 1.7 Behold he commeth with clouds and euerie eye shall see him yea euen they which pierced him thorow 3 He shall gather together by the ministerie of the Angels all nations before him so that not any how wicked and mightie soeuer can withdraw himselfe or be absent escape flie from or resist thar appearance 4 He shall separate them one from another as a shepheard doth seuer the sheepe from the goats and he vvill set the sheepe that is those who haue heard his voice and haue embraced his sheep like innocencie on his right hand but the goates that is those who despising their shepheard haue followed their owne wantonnesse and lust like goates on his lest 5 He shall giue a double definitiue sentence and that in order The first shall be most earnestly wished for of all the Elects for the King shall say to them that shall be on his right hand with a singuler affection of fauour and loue commending and setting forth the grace God and his free adoption his Election from the beginning and blessing in Christ not their merits Come ye blessed of my father and possesse for your inheritance the kingdome prepared for you since the foundations of the world were laid Whereunto he will adde a reason of the cause taken from the fruits of faith declaring the cause that is from the works of mercie performed vnto him in his members For I was an hungrie and ye gaue me to eate c. The second shall be most fearefull For turning vnto them that shal be on his left hand he will say vnto them depart from me ye cursed into hell fire which is prepared for the diuell and his Angels Whereunto in like sort he will adde the reason of the cause for I was an hungrie and ye gaue me not to eate c. 6 The execution of the sentence shall presently follow the sentence For the reprobates being expulsed by the Angels from the Lords presence shall will they nill they be compelled by his glorious strength to goe into eternall torment a 2. Thess 1.8 9 but the godly shall be taken into the ayre to meete the Lord that they may enioy eternall life and blessed immortalitie with Christ b 1. Thess 4 17 After what law will Christ giue sentence Although the godly shall be freed also from the word of the law in as much as Christ hath fulfilled it for them and by the same law which appointeth euerie sinner to eternall punishments shall the wicked be condemned yet
their hands and that he shall be our Iudge whose brethren we are and the members of his bodie who is a most louing Iesus that is a Sauiour Patron Aduocate Redeemer and Intercessor for vs who laid downe his life for vs and who hath solemnly promised euerlasting life to all them that beleeue in him Rom. 8.32 VVho shall condemne It is Christ that maketh intercession Whereupon we haue good cause to wish for that day according to the saying of Christ When these things beginne to come to passe then looke vp for your redemption draweth neere Luke 21.28 So that it is a merueile which Tertullian in his Apolegetic cap. 38. writeth that Christians were wont to pray for the deferring of the end seeing we daily desire the comming of Gods kingdome 3 It terrifieth the wicked because him whom now they refuse for their Sauiour they shall finde to be their iudge who shall adiudge them to eternall torments VVhat is contrarie hereunto 1 The heathens opinions of the worlds eternitie 2 The Decree of Origen and the Chiliasts that at length a thousand yeares after the Resurrection all shall be saued 3 The errour of them who beside the iudgement that ensueth presently at the first seperation of soule and bodie thinke there doth not an other vniuersall iudgement remaine And of others who thinke that the soules of the godly are not rewarded in heauen nor the soules of the vngodly punished in hell before the day of iudgement 4 The wicked opinion of those mockers who denie or contemning that iudgement or scoffingly asking when that shall be which is so long deferred 2. Pet. 3.3 who so soone as they heare that the last iudgement shall bee cauill As the Epicures and Stoicks cauilled Act. 17.32 following Manilius who saith The fathers savv no other neyther shall posteritie beheld any other 4 The curiositie of them who eyther vpon some fained Reuelation as the Circuncellions the Anabaptists the Enthusiasts who were wont to spread their prophecies amongst the common sort and to set downe the verie certaine yeare moneth and day of iudgement or vpon some position and aspect of the Starres or on some imaginarie supputations of numbers and times or on Arithmeticall calculations as this Platonists or are giuen to iucidiall Astrologie or on common prophecies or on humane authority dare define that time as they who repeat I know not what Rabbines dreame as if it were a diuine Oracle pronounced by Eâ—ias Six thousand yeares the world shall last two thousand years before the Lawe two thousand vnder the Lawe two thousand â—fter the Lawe and then shall the end be which saying may by the Historie it selfe be confuted as vaine because there was two thousand fiue hundred and thirtie yeares before the Lawe and fewer by many then two thousand yeares under the Law and it is manifestly contrarie to the saying of Christ Act. 1.7 For the end of the world doth depend neyther on the Law of nature or on course or any other cause but on the pleasure and secrete will of God onely The nine and thirtieth common Place Of Eternall life How many kindes or differences of life doe the Diuines make THree 1 There is a life of nature which the Apostle calleth an Animall life of the naturall soule being the better part of man a 1. Cor. 2.17 15 47 whereby the good and bad doe in this world one among another liue are quickened doe perceiue and vnderstand which may also be called a Bodily Temporall Naturall and Present life Whereunto the first or naturall death which is a dissolution of the bodie and the soule is opposed 2 There is a life of grace which Gods children onely in the spirituall kingdome of Christ doe enioy in this world which by way of excellency is called The life of God not so much for that it is from God as all the other three kinds of life also are as because God liueth in them that are his that this life he sheweth and approoueth b Ephe. 4.18 and it is called for the same respect The life of Christ because Christ liueth in his through a supernaturall faith and spirit and they liue vnto God and conforme their life vnto his will c Gal. 2.20 and it is called a new life a Christian life and a Renewing of the mind will and affections and it is also called a new creature a new man supernaturall and spirituall which is opposed to death in sinne and to the old man a Col. 3.3 3 There is a life of glorie whereby the soule being ioyned againe to her owne bodie shall lead a life which the Apostle calleth spirituall not in respect of the substance but of the qualities 1. Corinth 15.44 whereby the faithfull shall liue for euer and it is laid vp in Christ and in the end of the world shall be disclosed a and which is opposed to the second death and is called eternall whereof only here we are to intreat But how manie waies is aeternall life taken Two waies 1. Metonymically both for the way that is in the meanes and manner of comming to the inheritance of heauen Iohn 3.36 He which beleeueth on the sonne hath aeternall life And Cap. 17.3 This is eternall life that they acknowledge thee to be the onlie true god and whome thou hast sent Christ Iesus where by the way we may note Thee and whome thou hast sent Christ Iesus to be the subiects in this proposition and the only true God the praedicates of either subiect Also for Christ himselfe 1. Iohn 5 20. This is the true God and life eternall Efficiently indeed as he is God but as he is man and died for vs in part materially because sinne which is the cause of death was purged in his flesh in part also efficiently but by a secondarie meanes namely by his intercession good will and vertue of his sacrifice by the communication of his flesh with vs and of forgiuenes of sinnes and of life eternall which is therein partly also instrumentally because the deity quickeneth vs by reason of the substantiall vnioÌ„ through the flesh And after this sense is life aeternall begunne in the faithfull in this life 2 Properly for the estate of the blessed after this life whereof Iohn in the same 3. chapter 16. verse whosoeuer belieueth on the sonne can not perish but hath euerlasting life And. 3.7 to Tit. 9. We are heires according to the hope of eternall life By what arguments doe we proue that there is a life eternall 1 From the nature of God for seeing there is a god and the same is liuing and eternall it followeth necessarily that there is a life eternall whereby god liueth and is eternall 2 From the condition of the soule for seeing that it is immortall it followeth that there doth remaine an other life after this wherein the soule liueth by it selfe though seperated from the body and in which life she acknowledgeth and praiseth god highly 3
Sathan is not in respect of bodily affliction as some doe expound it seing Ecclesiasticall censures doe not appertaine to the bodie as ciuill doe but properly vnto the soule but amongst the Iewes there was casting out from the Synagogue a Ioh. 9.22 and to be cut off from the people b Gen. 17.14 Leuit. 7.2 and to be reputed for an heathen and Publican that is for profane and altogether irreligious c Mat. 18.17 but to bee excommunicated amongst Christians is to lose the right of a Christian citie vntill he repent and to bee made a vassall of Sathan who ruleth out of the Church Who are to be cited to this censure Not altogether aliants such as this day the Iewes and Turkes are neither Schismaticks hereticks and such as haue made a secesssion altogether from the Christian Church or such as neuer did associate theÌ„selues to the true Church but those especially which yet are as conuersant in the bosome of the Church and haue not yet manifestly gone to them of a separation the Apostle testifying if any being named a brother that is which doth professe himselfe a member of the Church be an Adulterer a couetous person or an Idolater or slanderer or drunkard or an extortioner with such an one eate not nor haue any commerce with him for what haue I to do to iudge of them without doe not you iudge those that are within take away therefore the euill one from amongst you 1. Cor. 5.11.8 Who is the Author of the Ecclesiasticall censure God himselfe for alwaies from the beginning of the world this discipline was vsed in the Church of God wherby the Church in generall was not onely discerned from men which were manifestly profane as in times past before the flood the sonnes of God that is the godly which were deriued from the posteritie of Seth from the sonnes of men that is from the wicked of Caines familie d Gen. 4.26 6 4 but those which did misdemeane themselues were cast out of the bosome of the Church in which sense the ancient fathers thought Caine to bee cast out from the presence of the Lorde And those which were of mature yeares being vncircumcised if they did neglect circumcision or being by their parents neglected was approued of them were cut off by the commaundement of God from his people that is from the societie of the Saints g Gen. 17.14 and by the law of God diuerse rites concerning pollution as of the leaprosie and other seuerings purgings and expiations a Leuit. 5 1.2 13.2.40 14.2 Numb 5 2 6 19. were appointed to the consistorian Synagogue Lastly Christ himselfe hath expresly appointed this order being as we haue learned deriued vnto vs from the Church of Israell b Mat. 18.18 and Paul himselfe at Corinth and else where hath commanded the same to be kept c 1 Cor. 5.1 2.3.4.5 c. 1. Tim. 1.20 and 2. Thes 3.14 saith d 1. Cor. 1.2.18 if any harken not to our speech by Epistle marke him e 1. Tim. 4.14 to wit with the note of excommunication Who ought to haue the power of excommunication The Bishop and the Gouernours of the Church which the Pastor ought to denounce as it is apparant 1. Cor. 5.4 saith Paul being assembled with my spirit for the whole Church ought to haue notice of the same otherwise how can she auoid the familiar society of the partie excommunicated for it is manifest wheÌ„ Christ did dispute of this thing f Mat. 18.17 that he ment the consistorie or the Ecclesiasticall Senate applying his speach to the custome of his times And the power of Ecclesiasticall iurisdiction was in their power which were called the chiefe rulers of the Synagogue g Mar. 5.22 who did also manage the affaires of particular Churches Examples heereof we haue Ioh. 9.22 h 12.42 16.2 and Paul 2. Cor. 16. saith that it is sufficient that such a man was rebuked not in priuate not publick before the whole Church but of many namely being done in the consistorie Whence it is manifest that all the excommunications of that Antichrist of Rome and all his Hierarchie are in trueth none at all How farre forth may a lawfull conuocation vse this spirituall sword Not at their owne arbitrement or priuate authority but. 1. By a precedent lawfull knowledg 2. Vpon iust causes 3. By the prescript of Gods word 4. In the feare of the Lord. 5. In the name of our Lord Iesus Christ that is Gods name being called on as it beseemeth them who do not regard theit owne worke but the Lords businesse according to his worde and with the power of the Lord a 1 Cor. 5.4 6 with the spirit of meeknesse and with especiall clemencie and charity b Gal 6.9 for that which is vnlawfully and wickedly acted on earth cannot be ratified in heauen Vpon whome ought it to be exercised Vpon blaspheemers enemies of Gods glory his trueth obstinate sinners hereticks and seducers worshippers of Idols Schismaticks or Sectaries periured or faithlesse and on open malefactors as rebels to the admonitions of their superiours murtherers whoremongers vsurers railers drunkards extortioners inordinate liuers and such as are condemned in their owne conscience and after their conscience hath beene conuinced do perseuere in their obstinacie vnbridled vncorrigible despising all Christiâ—â— admonition but present not absent c Mat. 18.17 1 Cor. 5.11 2 Thess 3 1â— Tit. 3 11. From what things is the excommunicate person excluded Not only from the participation of the Sacraments for this is only a suspention but from the whole bodie and benefite of the Church and from the ordinarie conuersation speech cohabitation society of life with other meÌ„bers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wee must haue no voluntarie familiar for our minde sake coÌ„mixtion coÌ„sociation or fellowship with any excommunicate person e Rom 16.17 2. Thes 3.14 couple not or consociate not your selues to him 1. Cor. 5.11 But he must be as an Ethnick and publican to vs as Christ doth aduertise vs. Mat. 18.17 neither must we eat with him neither receiue him into our house neither salute him 1. Cor. 5.11 d 2. Ioh. 5.10 but we must fly from him and yet so as our children wife subiects in respect of the magistrate be not exempted from due reuetence least there be a confusion of all neither must they for the offence of the maister of the familie bee accounted as excommunic te prouided that they do not by their conuersation with him giue any assent to his crime As for others they must auoide an excommunicate person Notwithstanding he is not to be depriued of the benefit of the f 1 Cor. 14.2 word by which meanes the offender may bee reclaimed 2. Thess 3 14 if any doe not yeeld obedience to our speech haue no fellowship with him yet saith the Apostle Admonish him as
of the Couenant whereby God doth testifie that he doth truely receiue the beleeuers into his Couenant How doe the Sacraments of the old and new Testament differ 1. By outward adiuncts and the circumstance of time For those continued vntill the time of Restitution for those things are said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right which passe not with a certaine crooked turning course but are directed straight vnto their marke but these must endure vntill the end of the world or vntill the state of glorie in which all trueth shall clearely and perfectly bee made manifest and therefore there shall bee no neede of Sacraments a Heb. 9.19 2. In the manner or condition of their signifying for the Sacraments of the old Testament foretold Christ as it were to come but the Newe declare him as it were exhibited And â—â—erefore they cannot possibly both stand together seeing the time to come can neuer bee the time past and the time past can neuer make the time to come to bee more ancient b Heb. 8.13 3. In the diuersitie or qualitie of the signes or in the signes and ceremonies which differ much for there bee some signes of the Olde and other of the Newe Testament 4. In the number measure of signifying vertue and easinesse 1 For ours saith Augustine are fewer in number whereas in the Old Testament the signes were more in number because the people of Israell were as yet vnder the gouernment of the Law and therefore as children vse to bee were kept vnder more figures and rites 2. Ours were better in regard of the profit 3. More excellent or manifest not in outward shew or worldly pompe but in the vnderstanding and signification of heauenly and diuine things 4. Ours are greater in force that is of greater efficacie to confirm our faith 5. More easie to bee done for there is nothing in Baptisme or the Supper of the Lord which is hard troublesome or bloudy But Circumcision and the Sacrifices were more troublesome bloudie and required greater paines Yet all this maketh not that our Sacraments and the sacraments of the ancient fathers should not be the same in substance What Doe not the Sacraments of the old Testament differ from ours in the effect because those did only shadowe forth and signifie grace which these offer present vnto vs No because in either testament there is the same grace of Christ yea the same Christ propounded And the Apostle testifieth that the old Fathers did eate the same spirituall meat with vs and drinke the same spirituall drink 1. Cor. 10.3 I say the same with vs not as some expound it only amongst themselues which is vnderstood by the purpose of the Apostle the tenour of the text the name of Christ and the word baptizing there vsed and receiued the seale of the righteousnesse which is of faith and therfore that they were made paâ—takers of Christ which is righteousnesse to all that beleeue in all ages Rom. 4.11 And yet I grant that the sacraments of the fathers were figures pictures and shadowes of ours not in regard of the things themselues but in as much as they shadowed things more darkly and obscurely signified by them a 1 Cor. 10.6 In which respect they may be called types of ours but types not without trueth Why then doth Paul say Gal. 4.9 that the Sacraments of the Fathers were weake and beggerly and carnall Elements which were not able to sanctifie the conscience because of their weaknesse and vnprofitablenesse Heb. 7.19 9.10 1. Because he speaketh of them not simply as that they were naked elements which could offer or seale no grace but in some respect as now abrogated by Christ 2. Hee speaketh of them as he saw them receiued of the Iewes seuered from Christ and his promise that is as they are considered in themselues and by themselues seuered from the things signified in cogitation and as bare signes because the sanctification dependeth not of the signes either old or new but wholie and only of the vertue of the holy Ghost Did the Fathers eate the flesh of Christ seeing that as yet it had no beeing actually and corporally in the nature of things Yes because although it was not extant simply or actually in regard of his bodily substance yet in some respect namely as it was to bee giuen for the life of the world it was that spirituall meat which might no lesse bee eaten of them then that Lambe which was slaine from the beginning of the world is eaten now of vs by faith b Reu. 13.8 2. Because Iesus Christ is the same to day yesterday for euer Heb. 13.8 one and the same Sauiour of both Testaments In whome alone it pleased the Father to gather together all things Ephe. 1.10 3. Because those Fathers were indued with faith which maketh those things to be which are hoped for and doth demonstrate those things which are not seene Heb. 11.1 And therefore although in those ancient times the humane nature was not assumed of the word yet it was preseÌ„t to the faith of the godly in former times which did conioyne them then with Christ that should be borne So that that which had no beeing as yet in the order of nature yet neuerthelesse had euer a being by the force and efficacie of faith Therefore Christ saith Abraham sawe my day and reioyced Ioh. 8 56. But they did eate the flesh of Christ which should be giuen for them wee eate it being alreadie giuen for vs. The times are changed saith Augustine but faith is not shall bee giuen and is giuen shall come and is come in Ioh tract 4 these words differ saith hee but yet Christ is one and the same Doe the Sacraments giue remission of sins and doe they conferre or containe grace and are they ordained to iustifie and to regenerate or whether is grace tyed to the Sacraments No. 1. Because they are the signes not the causes of grace 2. That which is proper to God ought not to be bestowed on the creature 3. The subiect of grace is not the body but the spirit 4. No bodilie thing doth worke vpon spirituall things Againe not by the work done or as an efficient cause by them selues or their owne vertue working any thing or flowing from their essence as they speake in the schooles but ministerially or Instrumentally yet effectually so farre forth as they support nourish our faith Not by any inward power or vertue of their owne but by vertue of the principall agent or worker in that sence that Paul affirmeth the Gospel to be the vertue and power of God to saluation to euery one that beleeueth Rom. 1.16 1. Tim. 4.16 he saith that the remedie of the holy Scripture doth saue a man not that there is any magicall vertue in the letters syllables or sound of the words for the Apostle saith Heb. 4.2 The word profited not them beeing not mingled with faith but because
of God is within vs b Luk 17.21 Rom. 14.16 as also because the Gospell euen without the sacraments is the power of God to saluation to all that beleeue Rom. 1.17 as also lastly because the faithfull are neuer depriued of the matter of the Sacraments although they are constrayned to want those visible signes How doe Sacraments differ from Miraclesâ—s 1 In nature or definition For true miracles are strange works being the same thing which they shew and exhibiting the things themselues at the sight whereof the minds of men doe wonder done for the confirmation of generall doctrine to the vnbeleeuers c and bring authoritie to them that teach Now sacraments be vsuall works 1. Cor. 14.8 taken from daily vse which bring no wonder with them being one thing indeed signifying another for the confirmation of the faith of the beleeuers promise of grace 2 In time For miracles are extraordinarie which endure but for a time in the Church But Sacramentes bee ordinarie workes which are to bee vsed vntill the ende of the world What is the end of Sacraments 1 The first and most principall which doth good vnto the consciences in respect of God that they should bee not onely figures Emblemes manifest resemblances and pictures a Gal. 3. or looking glasses and signes which should declare and as it were paint before our eyes and teach what Iesus Christ hath performed and doth performe for vs but also that they might be seales and pledges of Gods promise imbraced by faith or of the righteousnesse which is of faith or of our incorporation oâ— communion with Christ therefore they are confirmations of our faith b Rom. 6.3 Gal. 3.24 1. Corinth 10.16 As many of vs as bee baptised wee are baptised vnto his death the breade which we breake c. 2 The subordinate ends in respect of vs 1. That they might be signs of confession and badges of the profession of true religion wherby we might be discerned from other sectes as souldiers are discerned by their militarie liueries 2. That they might preserue the memorie of the benefits of Christ Ex. 12 1â— This day shall be vnto you for a remembrance And 13.9 It shall be a signe in thy hand and as a thing hanged vp for remembrance betweene thine eyes Luke 22.19 Do this in remembrance of me 3 That they might be testifycations of our thankfulnesse 4 To be admonitions of our dutie toward God when as thereby we do openly professe wee desire to be accounted among the people of God and that we desire to worship the true God alone who hath reuealed himselfe to his people as well in his vndoubted word written by his Prophets and Apostles as also by these Sacraments and doe binde our selues to him vnto the studie of obedience pietie and innonencie 5 That they might be as sinewes of publicke assemblies and of the communion of the Church lastly to be the bands of mutuall loue and concord betweene the members of the Church vnder one head Christ d Act. 10.45 1 Cor. 10.7 Eph. 4.5 Which ends are comprehended in the other part of the Couenant Which is the right vse of the Sacraments 1 That they be vsed according to the prescript rule of God without mayming or deprauing them 2 That they be vsed of those for whom they were appointed that is such as be of the household of Christ 3 For that end for which they were ordayned the which vse doth require faith in the receiuer to apprehend the thing signified that is the promise of grace and remission of sinnes otherwise the promise is vnprofitable vnlesse it be imbraced by faith Acts. 8.37 If thou beleeuest with all thnie heart thou maist be baptised Math. 3.7 Iohn baptised them confessing their sinnes What be the effects of the Sacraments The mouing or stirring of the heart to beleeue and the confirmation of faith For as the audible word entering into the cars striketh the heart euen so the Sacrament as a visible word entering into the eyes stirreth vp the heart to beleeue by the inward working of the holy Ghost whence commeth the applying of Christ and his benefits then there followeth the increase and strengthening of faith and euery day a more neare growing vp with Christ that he might liue in vs and we in him Gal. 2.20 What punishment doth remaine for contemners of the Sacraments A grieuous punishment not that God standeth vpon the ceremonies but because he would haue honour giuen to the pledges of his grace because of that great good which is reaped of them For this cause he thought to haue punished the negligence of Moses because he had omitted the circumcising of his sonne not onely by forgetfulnesse or carelesnesse but because he knew very well that it was an odious thing eyther to his wife or else to his father in law a Exod. 4.21 So amongst the Corinthians when the holy Supper was profaned the plague was spread among them because it was a monstrous sinne to make so light account of so precious a treasure b 1 Cor 11.18.30 What is contrarie to this dostrine 1 The errour of all those which eyther deuise new sacraments or else doe add or detract something from those which be instituted of God 2 The error of the Anabaptists who affirme that the sacraments are onely an outward badge of Christianitie and that they bee onely certaine remembrances excluding the true giuing and spirituall receiuing of the things signified and lastly that in the sacraments are onely contained figures and signes of the morall commaundements 3 Of the Donatists who hold that the Sacraments being administred by euill men are of no efficacie or weight 4 Of the Manichees who taught that the signes being changed the things were changed 5 Of the Ebionites who would haue the Iewish rites to bee retained with the rites of Christians 6 Of the schoolemen who taught that the Sacraments of the olde law did no more but shadow out grace but the sacraments of the new law doe conferre grace 7 Of the Papists who say 1 That the Sacraments of the new Couenant doe containe and by themselues conferre or merite grace and iustifie or pardon sinnes and sanctifie by the very deed doue yea without the good affection of the partie vsing them that is without faith 2 They appoint seauen sacraments as necessarie Baptisme Confirmation the Eucharist Penance extream vnction voluntarie Orders and Matrimonie 3 They think that by vertue of the words as by a magicall charme the natures of the things are changed and cease to be that they were before 4. In the administration of the Sacraments they vse an vnknowne tongue 5. They giue the sacraments to thinges without life 8 The errour of those who vse the name of a Testament properlye for a Sacrament whereas this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Couenant made between them that be at ods which can
fulnesse of Christ Ephes 5.30 and 4.13 Of which place Zanchius in his comment vpon it discourseth most learnedly What therefore is that which is conioyned vnto vs Christ according to himselfe and according to his effect and grace that is Christ himselfe whole but yet spiritually and to bee considered in minde together with all his merits How is this vnion made whether by a reall actuall and corporall inuisible falling downe of Christs flesh into vs and by a naturall touching with ours or by a connexion contiguitie locall indistance orall perception or by an essentiall commixtion of the flesh of Christ and ours or by an ingresse of his bodie and soule or by a corporall coniunction By none of these For the veritie of the flesh of Christ and his ascension into heauen doe not suffer this Besides also out of so many substances of diuers bodies there should grow a most monstrous bodie but by a copulation or connexion altogether spirituall and supernaturall yet reall and true altogether after a diuine and heauenly manner For if the things which are vnited be respected it is an Essentiall vnion If the truth of the vnion it is reall But if the manner whereby this vnion is made it is spirituall That there is such an vnion it is truly manifest vnto vs out of the both simple sacramentall word of God but for the forme which may containe the exact definition thereof the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very being of it how it is which some doe importunately require of vs the Apostle by the best right calleth a great mysterie Ephes 5.32 They shall be two in one flesh The reason whereof is such that we cannot in our mindes comprehend it For it is spoken Contradictorily that any thing is accuratelie declared eyther that the forme therof or formal cause is accuratly knowne and is secret For now wee see through a glasse darkely but then shall wee see face to face Now I know in part but then shall I know euen as I am knowne And wee walke by faith not by sight 1. Cor. 13.9.12 and 2. Cor. 5.7 And it is enough in this mysterie to know the efficient cause with the finall and adiuuant causes For also in actions wee then know chiefely when wee see the beginning of the motion saith the chiefe of the Phylosophers booke third that is when wee haue knowen the efficient cause Which is the proper cause or the meanes and the Energeticall that is efficient cause of this our communion with Christ The operation efficacie and working of the holy Ghost doth cause that a man receiueth Christ together with his merits For as the sinewes comming from the braine are scattered into the integrall parts of the liuing bodie and doe ioyne the middle low panch armes hands feet both to the head also to the members by a conueniēt situation function of euery part remaining safe So one the same spirit of Christ comprehending vs a Phi. 3.12 doth so make vs partakers of him that cleauing fast both to Christ the head to his members more straightly and more strongly then the members of the naturall bodie to the bodie wee may neuer be separated from him and from them as Paule teacheth 1. Cor. 12.12 As the bodie is one and hath many members and all the member of the bodie which is one though they be many yet are but one bodie euen so is Christ For so collectiuely by a word taken from the head he calleth both Christ who is the head and the mysticall bodie of that head which is the Church Whereby it commeth to passe from that great bounty of our Sauiour that Christ also himselfe becommeth so neerely ours and we likewise his that before the fathers iudgement seat Christ and the Church not by a hypostaticall ioyning of substances but by a mysticall belonging to this communion are as it were one and the same subsistence and wee are taken to be one Christ most effectually For by one spirit wee all are baptized into one bodie saith the same Apostle that is that we should be gathered into one bodie of Christ and haue beene all made to drinke into one spirit that is with one liuely draught of the Lords bloud b 3.19 Wee are made partakers of his one spirit 1. Corinth 12.13 And Irenaeus saith like as of drie wheat one lumpe cannot bee made without moysture nor one bread So neyther we being many could not haue beene made one in Christ Iesus without the water which is from heauē Therefore Paule 1. Cor. 6.17 He that is ioyned to the Lord is one Spirit with him whereupon also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The communion of the holy Ghost a 2 Cor. 13 13 And 1. Iohn 3.24 Heereby we know that Christ abideth in vs euen by the spirit which he hath giuen vs. And Rom. 8.9 If any man hath not the spirit of Christ the same is not his Therefore like as by one and the same soule all the members of the bodie are vnited with the head and are quickened so all the faithfull although they be in earth and their head in heauen yet in verie deed by one and the same spirit issuing from the head and by euerie ioynt of the mysticall bodie yeelding nourishment are vnited with him and being knit together doe abide liue and receiue increase according to the measure of euerie part Ephes 4.16 Gal. 3.5 By what meanes doe wee in like manner communicate with the flesh of Christ Not by nature as wee communicate with the flesh of Adam nor yet by a naturall and corporall instrument but by one supernaturall and spirituall that is by faith alone created in vs by that selfe same spirit whereby Christ doth comprehend vs a Phil. 3.12 by which we doe receiue lay hold vpon and as it were by an instrumentall cause possesse Christ himselfe Concerning which manner Ephes 3.17 the Apostle saith That Christ may dwell in your hearts by faith Therfore wee are vnited to Christ by faith Therefore this vnion is made by the Spirit in respect of Christ and by faith in respect of vs. Neyther is their any other manner of vnion with Christ deliuered in the scriptures They erre therefore which say that faith is the formall cause of our vnion with Christ or of our iustification seeing that it is as it were a spirituall hand which receiueth Christ and his merits applied vnto it selfe by the holy Ghost Which are the outward instruments of this communion The Gospell and the Sacraments whereupon it is called the communion or fellowship of the Gospell b Phil. 1.5 because by the preaching of the Gospell and vse of the sacraments wee haue fellowship with Christ and his Church 1. Iohn 1.3 Is this sacramentall coniunction of vs with Christ necessarie It is being as it were the cause of all things which we haue in Chist and no other besides this for as the
that onely power which beareth the sword should be called Magistracie but this word Magistratus is taken eyther in the concreete for the Magistrate or in the abstract for Magistracie it selfe What is Magistracie It is a politicke office instituted by God whereby one certaine person or diuers hauing receiued lawfull dignitie and power doe rule and gouerne by honest lawes the whole or some part of the Commonwealth in those things which belong to this life for the preseruation of peace and tranquillitie amongst men and for Gods glorie Aristotle most learnedly defines it thus A Magistate or Prince is a keeper of that which is iust and consequently of that which is equal Lib. 5 eth c 6 yet Paule farre better defines it expressing both the efficient and finall cause Rom. 13.4 saying He is the minister of God for our good to defend the good and to punish offences with the sword that is with corporall punishments What doe Officialls differ from Magistrates In this that Magistrates haue iurisdiction both to know causes and authoritie also to execute annexed but Officials are the magistrates ministers to whom is committed the bare execution of things determined such amongst the Romans were called Viatores in French Sergens Sergeants as it were seruants but the ministers of the Commonwealth are they who onely doe take knowledge of some things as they who are gouernours of publicke workes as Surueyers controllers paymasters ouerseers clarkes and such like or who haue some office in the Common-wealth as Tribunes Treasurers Wardens c. How many sorts of Magistrates are there 1 Diuers and first in regard of iurisdiction the Magistrate is eyther superiour or inferiour the superior is hee that is assigned and dependeth in that Commonwealth of none other but onely hee and vpon God as Caesar Dictator the King the Emperour the Senate the people who hath sole gouernement a Rom. 13.1 1 Pet. 2.13 14. the inferior magistrate is he who is assigned by and dependeth vpon the soueraigne Magistrate as presidents of prouinces and other officers who referr the most weighty causes to the discretion of the superior b Act. 10.1 2 In regard of religion the magistrate is either faithful as Dauid c Luk 9.50 or vnfaithfull as Saule and this latter is either a persecutour of true religion as Herod or else he who doth only tollerate true religion and yet such a one is worthy of commendation for he that is not against Christ is for Christ e such a one was Traian the Emperour 3 In regard of the obiects magistrates are eyther Togati men of peace or Armati men of warre 4 In regard of affayres some are Senators who determine publicke affaires others Iudges who heare and determine priuate suites and these are Iudges eyther of ciuill or capitall causes 5 In regard of office some are Lawgiuers others are Lawkeepers as were the Censors Censores among the Romanes and the Ephori amongst the Graecians 6 Againe in regard of the adiuncts some are lawfull iust and good magistrates who lawfully doe exercise their authoritie whether they haue it by election or inheritance Others are vnlawfull vniust or who come to that dignitie by euill meanes or vse it euelly that is to say eyther cruelly or couetously 7 In regard of dignitie some are Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bases supporters or foundations of the people others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes others Dukes Earles Lords Presidents Gouernours Maiors Heades of Families Elders and in regard of order in the Commonwealth one is Dictator another Consull another Senator another tribune another Treasurer Warden or Ouerseer VVho is the Author of the Mgistrate God himselfe for hee at the first did so illuminate mens mindes that he knoweth he cannot liue without a guide and gouernour yea the verie Bees doe acknowledge a King and follow him the Cranes haue a guide and setting their rankes doe keepe watch by night which similies taken from nature doe declare that the institution of Magistrates is aswell naturall as diuine Besides Gene. 9.6 God made a Lawe that hee who sheddeth mans bloud his bloud should be shed by man not by any man but by one called lawfully to that office and furnished with authoritie from God and therefore it must be done by an ordinary Iudge or magistrate who by a set order may punish the offender and execute the iudgement of God Now since this is giuen to the Magistrate to punish Homicides with capitall punishment it is certaine also that all other degrees both of causes and punishments are ratified and confirmed by that speach Exod. 18.21 Moses appointed Magistrates the which though hee did it by the aduise of Iethro yet the Lord himselfe appointed it Deut. 16.18 saying Thou shalt appoint Iudges Magistrates in all thy gates that they may iudge the people with iudgement And Deut. 16.13 and 19.2 the same God appointed both power and punishment adding this seuere commaund Thou shalt not pittie him but shalt take euill from the middest of thee that others hearing may feare Now the morall and naturall parts of Moses Law appertained in generall to all ages in the world Prou. 8.15 By me saith Wisdome which is the sonne of God doe Kings raigne and princes decree iustice by mee princes rule and the Nobles and all the Iudges of the earth that is all their authoritie is from mee 2. Cron. 19.6 Iehosaphat the king of Iuda speaketh thus to his Iudges Take heede what yee doe for yee doe not exercise the iudgement of man but of God Dan. 2.21 God setteth vp Kings and translateth Kingdomes In the new Testament Christ confirmeth Magistrates when hee saith Math. 22.21 Giue vnto Caesar the things that are Caesars and to Pilate Iohn 19.11 Thou hast no power ouer me vnlesse it were giuen from aboue and Paul Rom. 13.7 There is no power but of God and the powers that are are ordained of God or distributed by God where note that hee calleth authoritie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinance of God and verse 4. and the 6. hee calleth the Magistrate the Minister of God which also euen the heathen doe acknowledge as Hesiod when hee saith that Kings as of Iupiter b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Moses Iosua the Iudges Dauid Hezechia Iosias and many such like were often stirred vp by God himselfe when he wold deliuer the people from the oppression of their enemies and we may read in the Bible that the condition of the people of Israell was neuer more miserable then when they wanted lawfull Iudges and Magistrates but were without a King for then euery man had a superstition of his owne deuising and all things became dissolute by impunitie whereby they fell into a thousand both publick and priuate calamities a Iudg. 2.19 4.1 13.1 17 6 19.1 21 25 Now in that Peter calleth the Magistrate an
both can say Our prouerbe is One tale is good till the other be heard Seeing Christians are by the law of God forbidden to kill and it is prophecied of the Church Isa 11.9 and 65.25 there shall none hurt or destroy in all the mountaine of my holines doth not the Magistrate therefore offend in putting malefactors to death No For he executeth Gods iudgements And it is one of his royall vertues to reuenge the afflictions of the godly according to the commaundement of the Lord to take away the wicked out of the land and to cause all the workers of iniquitie to be destroyed out of the Citie of God a Psal 101 8 Neyther doth he beare the sword in vaine saith Paule Rom. 13.4 for he is the minister of God to take vengeance on him that doth euill But a way with that sauage crueltie Cassian tribunall which was called Reorum scopulus The Rocke of the acused yea precious rather in the eyes of the king must be the bloud of his subiects b Psa 72.14 But those propheticall speeches of the Prophet do signifie that there can be nothing hurtfull to the Church inasmuch as to them that loue God all things worke together for the best Rom. 8.28 Seeing our Sauiour Christ Iohn 8.7 answereth the accusers of the adulterous woman on this manner Let him that is without sinne among you cast the first stone at her may therefore offenders be condemned or punished but by them that are iust and free from sinne Yes for we must not respect the vice of the person but looke vnto his publicke office and the order and course of the lawes which the Iudge must follow in giuing sentence vpon others though himselfe be polluted with some kind of blot Although indeed it is true that it is no small scandall of offenc if the Iudge be guiltie of the same crime for the which he condemneth another man But that answere of our Sauiour Christ is a particular answere appropriate vnto the Pharisees that lay in wait for him to intrap him and thereby he reproueth their hypocrisie who being most seuere censurers of other men were blinde in their owne faultes and did most foully flatter and deceiue themselues May the chiefe magistrate with a good conscience shew fauour or giue pardon vnto malefactors that are lawfully conuicted So farre forth as the offences doe eyther directly concerne God himselfe and are committed against him as blasphemie Idolatrie magicke sacriledge or sorcerie in which God is eyther dishonoured or denied or else are committed against the very nature of mankinde as Sodomitrie or the burning lust of a man toward brute beast or theft these the magistrate should not forgiue for these offences doe as it were extinguish and dash the verie welspring and fountaine of mankinde And therefore in this case the king must beware that he doe not spare the offender with the hinderance and endangering of Gods glorie and of humane societie a Deut. 13 8.9 For in that case It is better as Bernard saith that one should perish then the whole companie Vnus quam Vnitas But so farre forth as the offences that are committed concerne onely some particular persons directly there vpon weightie reasons and wise vnderstanding of the matter hee may forgiue as farre as the safetie and state of the Commonwealth with equitie and iustice will permit the same For as it is lawfull for the Prince to aggrauate and increase the punishment that is appointed by the law vpon a good and iust cause as Dauid 2. Sam. 12.5 when he was questioned withall concerning the rich man that had taken away the poore mans sheepe pronounced him worthie of death so may the same prince vpon iust cause mouing him mitigate and abate the punishment that the lawe hath appointed Moreouer the will and purpose of the offender make a difference in the offence and the diuers and vnlikely circumstances of persons sexes age and the former course of a mans life may be causes that in one and the same fact of one and the same offence in men that are partakers in guiltinesse yet the crime may not be alike and therefore not the like punishment to be inflicted vpon them But if pardon be granted let it be 1 Vpon a iust cause and necessarie for the Commonwealth and not out of the sole fauour of the Prince toward any 2 Let not the offendor that is guiltie of a crime be freed from the whole punishment but onely from some part of the greatnesse of the punishment vpon hope of amendement After the example of Salomon toward Abiathar the Priest who tooke part with Adoniah when he sought to be king And by the example of Dauid toward Simei when he railed vpon him and cursed him b 1. K. 2.26 36 3 The Prince must take heed that the example of his lenitie do not breed libertie of offending and that the people doe not grow worse thereby for the impunitie of sinne when offenders may escape without punishment it makes them the bolder to offend The Magistrate indeed ought to be mooued with pitie toward those that are malefactors and to abstaine as much as may be from the exact torment of their deserued punishment but absolutely to forgiue those that deserue death he ought not For to him especially belongeth that saying which is so much beaten vpon in the law Thou shalt take away euill out of the middest of thee Deut. 19.19 And 1. King 20.42 Because thou hast let go out of thine hands a man whom I appointed to die thy life shall goe for his life Forasmuch as we haue no example or precept in the new Testament for warfare is it vnlawfull therefore for Christians to go to warre No For. 1. It was not the purpose of Christ in the Gospell to frame a politicke gouernement Epist 14. ad Marcell but to erect a spirituall kingdome 2 As Augustine saith They whom Saint Iohn Baptist commaunded to be content with their owne wages he did not surely forbid them to goe to warre And it is vsuall to argue from the Concreets to the abstractes and the consequent followes well where there is no ambiguitie as thus Iohn Baptist intertaineth and approoueth of souldiers that remained in their offices therefore also he approueth of warfare for by the approbation of the example in his proper subiect the thing it selfe in generall is approoued 3 If the Magistrate doe iustly punish those theeues whose offences are onely against a few then by no meanes may hee suffer the whole land to be spoyled wasted with robberies yet the offenders goe vnpunished For Hee beareth not the sword for nought but is the minister of God to take vengeance on him that doth euill Rom. 13.4 And lawfull warres whereof 1. Sam. 25.28 Abigail speaketh to Dauid Thou fightest the Lords battels Are of publicke reuenge 4 It is written Hebr. 11.34 that men that were truly a part Godly did make warres yea and that
by faith and ouerthrew their enemies But wee must remember this withall that a wise man must first trie all meanes before he goe to warre And the magistrate must beware that he be not therein led by his owne lusts or by any wicked or corrupt affection but as Augustine saith Let him euen pitie the common nature in that man in whom he punisheth his proper and particular offence And lastly the warre must be iust As for that speach Math. 26.52 He that smiteth with the sword shall perish by the sword It is to be vnderstood of him to whom the sword is not deliuered by the Lord that is to say hee that without any superiour authoritie commanding or granting the same vnto him doth vsurpe the sword to smite another man And to Peter being a shepheard of soules and a preacher of the Gospell it was said Put vp thy sword into his sheath as in like manner that 2. Tim. 2.4 is spoken to ministers No man that warreth entangleth himselfe with the affaires of this life Onely they may with their exhortations and prayers be helpefull vnto them that fight iust battels as Iosh 6.8 commaundement is giuen that the Priests should blowe the Trumpets in the time of warre Lastly that speach of the Prophet Micah prophecying of the kingdome of Christ Micah 4.4 They shall breake their swords into mattockes and their speares into sithes nation shall not lift vp a sword against natiō nor learne to fight is meant of the Christiās and thereby is shewed what their behauiour and endeuour shall be and ought to be among the Gentiles namely that they shall seeke loue and peace and concord which all they doe that embrace Chrst Iesus the Prince of peace with a true faith but outwardly to defend themselues against wicked men is not forbidden How many sorts of warre be there Two Spirituall and Carnall Spirituall is that kinde of warre or combat which the spirit hath against the flesh the diuell and the world a Gal. 5.17 In which warre faith in Christ Iesus the word of God a care zeal of iustice such like vertues are weapōs necessary for vs but they are spirituall weapons b Eph. 6.13 2 Cor. 10 4 1 Thess 5.8 The carnall warre is that which is fought with carnal weapons And the battell is the verie fight conflict of disagreeing persons among themselues this later the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fight the former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warre What is politicall or carnall warre It is a lawfull defence or a lawfull recouery of those things which are wrongfully taken away or a iust and due punishment which is inflicted by a mans owne magistrate by force and by corporall weapons Which are iust warres 1 Those which without the manifest danger of the whole common wealth and of the common safetie cannot bee pretermitted 2 Those which are commaunded by the chiefe magistrate to whom the care of the commonwealth is committed or else by him that hath the gouernment thereof vnder him and in this case the priuate person must follow that commission that he hath receiued of his superiour magistrate for this action of warre is the principall part of the higher power 3 The warre must be vndertaken vpon a cause iust and necessarie and agreeable to the word of God 4 The warre must first be denounced to the enemie and the matters for which they warre must first be rehearsed that is to say there must be no warlike action vsed nor hostilitie performed vntill first the Heralds that is the publike messengers of armes and of warre haue denounced the same vnto the enemie and offered conditions of peace a Deut. 20 10 Gen. 11.12 5 They must be made with a right intention not in desire to hurt or in crueltie but labouring for peace and to bridle the wicked and relieue the good For as Augustine saith Men doe not seeke peace to the intent to make warre Libro 5. de verbis dōini but they make warre to the intent to seeke peace Which are iust and necessarie causes of warre The remote causes are peace in time to come and the amendement of our enemies against whom wee fight and by whom wee haue beene vniustly iniured and prouoked a Math. 5 9 23 The propinque or immediate causes are the requiring againe of the thing that is vniustly taken from vs and not restored or of the iniurie or contumely but chiefely the repulse punishment and reuenge of the offence that is committed against vs b Gen. 19.15 20.1 2 Sam. 10.6 7 And lastly the necessarie defence of those that are in league with vs or beeing in our armie are in some extreame daunger Is it lawfull to defend true Religion with weapons It is lawfull so to doe against those that are of other countries that haue no authoritie ouer vs yea and against any part of the Commonwealth which goeth about to ouerthrow the true Religion being once receiued by the publike consent of all estates of the land c Ios 22.10 11.12 2 K. 23.15 In this regard it was lawfull for Constantine to defend the Christians against Licinius his fellow in office For so God commaundeth in the law Deut. 13.14 to slay the inhabitants of that Citie within our dominions with the edge of the sword which shall worship other Gods and continue obstinately in their wickednesse and much more iust then and more necessarie is it to resist them that would force vpon vs strange Gods and wicked superstitions and take away the wholesome doctrine of the word of God or infect it with the brainsicke conceits of mens traditions And this the law of nature approueth which teacheth vs that wee owe all we haue to God and by which the Athenians in times past being enlightened did publikly bind their Citizens by an oth that they should fight for their Gods and for their Temples and holy rites both with themselues and with others But the Lord hath not commaunded his seruants to inuade other countries or to make warre for idolatrie but commaundeth his people to ouerthrow the Altars within their owne lands and territories a Deut 7.1 5 Neyther hath Christ commaunded vs for the propagation of religion to make warre vpon forraine countries which are not subiect vnto vs but to teach them and to preach the gospell vnto them and where the gospell is not receiued to flie and giue place Math. 10.23 Are those iust actions that doe accompanie and are incident to warre namely spoyles ambushes besiegings slaughter taking away their furniture and such other Calamities which are vsually done to the enemie in time of warre They are iust actions if the cause of the warre at first were iust Epist 105 ad Bonif. if that were vniust they are also vniust But yet Saint Augustine telleth vs that It is not sufficient that the warre be iust vnlesse it be also iustly performed Which that it may be
of Election c. Rom. 8.30 But the Scripture teacheth the contrary d. 2. Tim. 1.9 To Titus 3.5 He hath called vs with an holy calling not according to our workes but according to his purpose and Rom. 4.6 God imputeth righteousnes without workes Is the Election of all men common or generall that is doth God ordeine all men to Saluation No but special because all are not elected nor blessed in Christ a. Eph. 1.3.4 neither haue all men faith b. 2. Thess 3.2 2. Because he which receiueth all maketh no choyce But all election eyther of some one or some few must needs be out of a number of some remaining nay it is an vnsauorie contradiction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a monstrous speech to say the Election of all men were generall 3. The Scripture declareth that there is a certaine crew of Reprobates both Iohn 6.44 No man commeth vnto me but whom the father shall draw And Rom. 9.18 Whom he will he receiueth to mercie and whom he will he hardeneth And 11.7 The Elect haue obtained it but the rest haue beene blinded Of what sort of men is Election Of such as are vncleane and vngodly in the sight of God For he hath chosen vs that we might be holy without blame Eph. 1.4 But whereas he chose vs before the world was made it is effected that God set before his eyes all men that euer should be and for as much as they would be vngodly and accursed hee likewise so considered them and so chose some out of the common lumpe and filth of men and those freely according to the good pleasure of his will leauing others in their sinne and curse VVherefore hath not God elected all Let vs not be too curious in enquiring if wee be vnwilling to fall into errour saith Augustine Neuerthelesse wee must not doubt that the reasons of this his secret counsell are most sufficient although they are vnsearchable c Ro. 11.33 Is not Christ the Redeemer of all men No for he is a Redeemer neither to Pharao nor Iudas neyther vnto Caiphas nor Herod neither vnto Iulian nor in briefe to all those that are damned or without hope for whom neyther he died Died not Christ for all men His death was sufficient for all say the Schoolemen but effectual onely for the Elect and them that are faithfull If we respect the vertue and force of Christs blood it is sufficient for the redemption of all but if we looke vpon the purpose and eternall counsell of God and the good will of the Mediator he died for the elect onely Ioh. 10.15 I lay downe my life for my sheepe saith Christ and 17.9 I pray not for the world but I pray for them whom thou hast giuen me Therefore hee neyther offered sacrifice for it neither did he redeeme it And vers 19. For their sakes who beleeue and whom the father hath giuen me sanctifie I my selfe And Matth. 26.28 My blood which is shedde for many for the remission of sinnes Is not the calling and promise generall Matth. 11.28 Come vnto me all ye that are weary and laden It is indefinite rather and that truely in respect of certaine circumstances as of nation and condition of age sexe and the like whereby God is moued not to choose some one Moreouer neyther doth God generally call all outwardly by the preaching of the Gospell for that it hath neuer been knowne vnto many much lesse doth hee call all inwardly by an effectuall calling And although the voyce of the Gospell speake to all men generally yet faith is rare and singular because the arme of the Lord is not reuealed vnto all Isa 53.1 a. Ioh. 12.13 How doth it then accord that God calleth them to him whom he knoweth will not come Austen answereth out of the Apostles wordes Serm 11. Wilt thou dispute with me Maruell with me and cry out O the depth Let vs both agree in feare least we perish in errour But so the kingdome of grace shall not be very large Yea very large simply in respect of the citizens members and parts of that kingdome though in regard of them that are let passe and of those that refuse the Gospell many are said to be called but few chosen Matth. 22.14 By this meanes then shall not God be an accepter of Persons Not at all for else the fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hauing respect of Persons would be in euery benefite wherein one is preferred before an other which is false for we may benefite whom we wil with our owne this man rather then that Moreouer respect of Persons is committed when we bestow somewhat or giue our iudgement being thereunto moued by circumstances and conditions inherent in any person which make not to the cause as if of two men alike offenders the Iudge doth free the one because he is rich or because hee is his kinseman or countryman which thing cannot fall out in God for hee findeth no such conditions in men but setteth downe what he will himselfe But God would haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men to be saued come to the knowledge of the trueth 1. Tim. 2.4 He lets them not for this is meant of all sorts of men but not of all of euery sort God therefore would haue some of euery sort and order of men to bee saued namely those who come to the knowledge of trueth that is to say all which beleeue on the Sonne of God a Mark 16 16 Ioh. 3.18 2. Generall experience it selfe whereunto the will of God agreeth conuinceth that faithfull men onely are saued 3. All that the Lord would haue done that doth he b Psal 115.3 But he saueth not all men but onely his faithfull seruants Therefore without question he would not haue all men to be saued 4. Of like things a like iudgement But in these words concerning them that shall be saued the generall experience is restrained to the faithfull Iohn 3.15.16 That euery one which beleeueth on him should not perish but haue euerlasting life And cap. 1.16 Of his fulnesse haue all we receiued 1. Cor. 15.22 In Christ shall all be made aliue And vers 28 God shall be all in all And chap. 10.13 All things are lawfull for me but all things are not expedient And vers 33. I please all men in all things 1. Tim 4.10 VVee trust in the liuing God which is the Sauiour of all men specially of them that beleeue In like sort therefore in saying Who would haue all men to be saued let vs vnderstand all beleeuers as well Iewes as Graecians priuate men as magistrates both men and women both bondmen and free as well those that are guiltie of many sinnes as those that are guilty of few but yet not all men altogether So he would not haue any to perish but would haue all men come to repentance that is the elect to whō Peter ioyneth himselfe whē he declareth that God