faculties of the mind and will and last of all it dooth end and rest in the heart To conclude it may easily be gathered by that which hath bin sayd in the the treaty of the parts of it what the definition of repentance is that it Repentance desined is an after-wit after the deede and euill committed and a sorrow because God is offended and from that sorrow a certaine change of the whole minde from euill vnto good The effect of repentance is in the outward life to wit an amendment of life bringing forth fruit worthy of repentance Matth. 3. vers 8. There is question concerning repētance whether it be the same with regeneration or new birth for the common oipnion of Dimnes is that the benefits of regeneration and new birth differ not in matter it selfe notwithstanding it appeares vnto vs that there is a differēce between these two and it shall appeare to them also who diligently Repentance and regeneration differ consider the ends of both for repentance is to be referred to our effectuall calling and it is an effect of faith which is another part of our effectuall calling for as many as beleeue they repent they change their counsell and returne to a better mind But regeneration is the beginning of our glorification and the beginning of a new creature Repentance goeth before iustification euen as faith and hope for of the Baptist it is said That he preached the baptisme of repentance for the remission of sins Marke 3. 4. Luk. 3. 3. But regeneration followeth iustification for being iustified we receiue the spirit of sanctification whereby we are renewed and as it were find a new creation begun euen in this life Repētance is the cause regeneration is the effect for therefore God doth renews vs in How reneneration and repentance differ Christ and make vs new men because we repent vs of our old life and begin to be wise after sin cōmitted Notwithstanding in the middle place betwixt repentance regeneration comes in iustification when as God doth of his meere mercy grace accompt and repute vs as iust The name of repentance employeth sorrow but the name of regeneration gladnes To conclude the points of repentance as whence it proceeds whereunto it tends they are deedes the euil or sin committed and the good which ought to be practised but the bounds of regeneration are qualities inherent corruption and sanctity or holinesse which is wrought in vs the old man and new man renewed in Christ But you will say in repentance there is a change from euil to good a change I say of the mind hart I answer in our effectuall calling there begins a change of y e mind of man Notwithstanding al Diuines distinguish calling faith from regeneration why then should they not in like manner distinguish betweene repentance which followeth faith and our effectual calling regeneration for euery change of the mind is not to be deemed forthwith How repentance followeth regeneration regeneration but there are certain changes of mans mind which goe before regeneration and which prepare the mind and so the whole man vnto regeneration and to that new creation in which kinde repentance is an especial grace These things are to be distinguished not in time but in nature for at that very same instant we beleeue and be effectually called and do repent and be iustified and be regenerate CHAP. XXXV How farre a wicked man may proceed in repentance HAuing thus far spoken of repētance which is proper to the elect godly we are next to consider how far the reprobate and vngodly man may proceed in repentance All wicked vngodly men do not make like progresse for they profit some lesse some more in the work of repētance We wil first speak of them which be least proficient These first haue a sorrow or horror in their minds which Degrees of repentance in the impious commeth from the law and that not for sinnes or any offences committed against God properly and truly but because of the punishment of sinne properly and for sin accidentally because punishment followeth sin Next after this sorrow there followeth in them some dislike in mind of the sinne committed but because of the punishment Note this distinction but as touching affection to the good which ought to be don so far they come not Further yet there followeth in the wil a declining from euil committed but because of the punishment for in the meane while their will is not bent or inclined to the good which ought to be done After this little change of the wil there followeth in the heart a detestation of euill committed but in regard of the punishment for all this while the heart dooth not proceede to loue iustice or the good which ought to be done And as touching the outward life there is no good change or holy amendment in it In this kind was Iudas the traitor of whose repentance read Mat. 27. where first it is said that Iudas did repent him of that he had done Note here in this word his sorrow Iudas example anxiety of hart Next he is sayd to haue brought againe y e 30. pieces of siluer to the high priest whēce may necessarily be gathered a change of the wil of the mind and of the heart which thing also by his owne confession may appeare because he said afterward I haue sinned betraying the innocent bloud for this word doth argue a dislike of sin in some sort and a renouncing and detestation of sin albeit not sincere but principally in respect of the punishment accidentally in respect of the sin because sin and the punishment thereof goe together finally whereas he cast the siluer peeces into the temple it appeares there was in him an inward dislike and detestation of euill and yet that no amendment of life followed this change of mind it appeares in this because presently going aside he hanged himselfe There are other impious men who proceed a little further in repentance then these hauing in their minds some change vnto good their mindes allowing that which is good and their will choosing the same and their heart affecting it yet these things be not sincere in them but proceede from feare of punishment And as concerning the amendmēt of their outward life they begin that also but as the Prophet saith Their goodnesse vanisheth as a morning cloude and as the morningdew Amos. 6. Of this number was Saul Sam. 15. Achab. 1. Kin. 21. Saul And of this kind also it seemes was Esau Gen. 27. His sorrow appeareth by his teares shed the change also of his mind in some sort vnto good appeares by that it is said he would haue obtained the blessing he sought the blessing but there was nothing sincere in him For forthwith after he returned to his old haunt or wonted course againe The wicked which yeeld best signes of repentance are those who haue
of this sinne Heb. 6. 4. and 10. 26. 27. the Apostle calling it an apostasy or backslyding from God It is so also described 2. Pet. 2. 20. And 1. Io 5. 16. It is called a sinne vnto death As for the other kinds of this sin before specified some of them are consequently of this sin which we call a blasphemie and appertaine vnto it for desperation and final impenitency are the punishments of this sinne Obstinacie is in the very nature of this sinne for it caries with it an obstinate maliciousnesse And as for the other kinds I cannot see how they may be called sins against the holy Ghost for as for presumption what is it els but hypocrisie To Presumption repine at the graces of God in our brethren is a sinne against our neighbour and against the second table of the law Therefore let this rest that there is but one sin against the holy Ghost so called to wit the blasphemy against the holy Ghost or an apostasy from the grace of the spirit once receiued for these are one and the same to blaspheme against the holy Ghost and to fall from grace receiued Notwithstanding I deny not but that this sin which is but one in substance may haue his increase or growth for then it is come to a height when as it fighteth against all the known truth which is according to godlinesse Next we say that this one sinne is impardonable not for that it is seldome and hardly pardoned but for that it is neuer pardoned because such a one can neuer repent him of his sinne that he hath committed For this mans heart groweth to such a hardnesse and that by Gods iust iudgment as can neuer after be mollified And that this sin is simply impardonable is manifest by y e very words of the lord in y e gospel before cited for where it is sayd in Matth. it shall not be forgiuen him neither in this world nor in the world to come and in Mark This sinne is neuer forgiuen but is culpable of eternall damnation Do not these words cut off all hope of pardon So as I cannot but wonder at the Rhemists so impudently to extenuate Rhemists impudency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the force of the words of the lord To the Heb. 6. he saith it is impossible that he which so sinneth should be renued by repentance then he addeth a waighty cause and most necessarie for sayth he This man crucifieth againe to himselfe the Sonne of God that is as much as in him lyeth Which point the better to conceiue it we must know there is a difference betweene all other sinnes and this sin against the holy Ghost as touching the remission and expiation of them For to expiat all other sinnes the sacrifice of Christ once offered is sufficient for them all and the vertue thereof extendeth it selfe to purge all sinnes for euer But when a man hath once sinned against the holy Ghost and profaned that pretious bloud the vertue thereof will neuer after be effectual for the expiation of his sin Wherefore he stands in neede of some new sacrifice to purge his sinne which thing shal neuer be granted him For if this were graunted then must Christ be crucified againe or some other sacrifice must be offered but neither can Christ be crucifyed againe neither can any other sacrifice bee offered for him as it is written Heb. 10. 26. For there remaineth no more sacrifice for sinnes Therefore this sin can neuer be expiat because a new sacrifice can neuer be giuen for it And this is the cause of the impossibility of the pardon of this sinne The aduersaries namely the Rhemists in their obseruations on this place do thus interpret this impossibilitie they say there is a double repentance or renuing or purging of sinne They say the first is easie and light in and by Baptisme where say they all the sinnes before Baptisme are purged by that light washing of baptisme The second they call penance or the purging of sinnes Popish sacrament of penanc as they say by the sacrament of Penance and in this Sacrament as they speake such sinnes are purged which are committed after baptisme and this is hard and painfull as consisting of fastings prayers satisfactions and other corporall afflictions If you graunt them this distinction then they say this impossibilitie of being renewed is in respect of that repentance renewing and purging of sinne which is in baptisme For they say it is impossible that a sinne committed after Baptisme some baptisme being iterated should be purged for we may not be rebaptized As for the latter penance and renewing they say there is a possibility in it For the greatest sinne after baptisme may be expiat by it Therefore they affirme the Apostle speakes couertly to such as sinne after baptisme sending them to the Sacrament of Penance that by vertue of that Sacrament their sinne may be expiat and that they may be renewed But by this their interpretation 2. Pet. 3. 16 they peruert the holy Scripture to their owne destruction For this is certaine that the Apostle here takes away all possibilitie of being renewed as the reason annexed manifestly proueth Finally it is euident by that place of Iohn before cited that this sinne is impardonable and that this is proper to that sin that it can by no meanes be pardoned For Iohn saith we may not pray for that sinne If we may not pray for it there is no hope of repentance or pardon for it I know what the Rhemists heere would say to wit that by this sinne vnto death we must vnderstand finall impenitencie finall impenitencie is not remitted because here wants repentance and therfore we may not pray for such a one after his death for he died in impenitency contemning the Sacrament of Penance But they affirme it to be lawfull to pray for other sinnes after death This againe is to peruert Scripture for the Apostle speaketh not of prayer to be or not to be after his death which hath so sinned but that prayer must not bee conceiued for him whilest he liueth after that it hath manifestly appeared vnto the church by infallible arguments that such a one hath sinned vnto death As for Iulian the Apostata for whom the Church prayed not while he liued yea it prayed against him in his life time after it was clearely discerned that hee had sinned vnto death that is had blasphemed against the holy Ghost I passe ouer that place of Peter before cited where the Apostle speakes of no difficultie but of a meere impossibilitie of being renewed of repentance and of remission of sinnes where it is said Their latter state is worse then the first and as it followeth but it hath happened vnto him as it is in the true prouerbe the dog hath returned to his owne vomit and the sow to her wallowing in the mire And thus farre of this second controuersie and so much shal suffice concerning sinne
grace This might appeare by manie arguments which now I willingly passe ouer The end and vse of the promise in the couenant of grace is that men cast downe and humbled in the sight of their owne sinne and miserie by the legall couenant might be raised vp and comforted by hearing and receiuing that righteousnesse and life which is freely promised and offered to the beleeuers in the Gospell Of this vse reade Rom. 5. 1. Therefore being iustified by faith we haue peace with God This is the proper end of the Euangelical doctrine therefore the second and principall part of the Gospell doth consist in the doctrine of the couenant of grace which is properly and principally to beare this title of an Euangelicall doctrine teaching vs what Christ our mediator is what his humiliation first next his glorification and then what benefits life and righteousnes we get by him and these be the speciall branches of the Gospell and of that ioyfull message of our saluation Last of al the vse of those particular promises is that Gods Elect iustified renewed comforted and quieted in their consciences may testifie their thankfulnesse by their holy obedience and good works The Apostle noteth this end Tit. 2. 11. 12. 13. 14. For that grace of God which bringeth saluation vnto all men hath shined teaching vs that renouncing vngodlinesse and worldly lusts we liue soberly iustly and godly in this present world And for that this is the end of these promises they haue also their place in the third part of the doctrine of the Gospell which concernes the life and Christian conuersation of the Saints for which cause ye haue these promises often in the Gospell annexed to exhortations admonitions and instructions concerning manners as Gal. 6. after that vers 6. he had giuen in charge that he which is catechised in the word should minister vnto him which teacheth him of all his goods hee forthwith addeth vers 7. and 8. a promise and a threatning Againe vers 9. hauing warned them not to waxe wearie in weldoing he addeth this promise We shall reape in due time if we faint not So Ephe. 6. after that his charge giuen to seruants to serue their maisters in al vprightnes ver 5. 6. 7. he addeth a promise v. 8. Whatsoeuer good thing euery man doth that shall he receiue of the Lord. The like testimonies are euery where in which ye may find admonitions exhortations and instructions confirmed with promises and threatnings Of this kind then are al those promises before mentioned which must be carefully discerned first from the couenant of works next from the couenant of grace wheresoeuer we find them in reading the new Testament And finally concerning the aforesaid promises wee are to obserue first that the condition of the works of regeneration and grace is required of beleeuers not as merits but as duties only and testimonies of their thankfulnes to God their redeemer like as the conditiō in the couenant of works is not of merits but of duties onely and of testimonies of their thankfulnes to God their creator I grant that the works of regeneration are necessarie vnto eternall life promised in the Gospell but not as merits or meritorious causes but as the means and way wherein we are to proceed on frō iustification and regeneration vnto glorie and life eternall They may also be said to bee causes after a sort for they please God in Christ and in some respects moue him but not as merits but as effects of the only merit of Iesus Christ whereof they testifie But of this wee shall speake in place more conuenient Secōdly note in this third kind of promises that the condition therein is of the works of regeneration which are also most perfect in their kind for the great iustice of God cannot beare the least defect The rule also of all works is the iustice of God whereof ye haue a certaine expresse image in the morall lawe Wherefore the condition here is of works most absolute but not in thēselues but in Christ and in the perfection of his satisfaction and merit If ye obiect Doth not the lawe require that perfection of works which is in works themselues I answer it doth so of them which are vnder the couenant of works vnder the law and without Christ but as for such as be in the couenant of grace and in Christ it doth not require a perfection in the works of regeneration but is content with the good beginnings which the beleeuers haue the perfection of whose obedience is supplied and to be found in Christ Iesus For like as hee iustified vs of his meere grace in Christ and by his merit being his enemies so now much more will he accept vs Note Rom. 5. 9. 10. 11. 12. being iustified and regenerate I say much more will he accept vs being his friends and our obedience in Christ euen for his merit sake For so the Apostle concludeth Rom. 5. 9. Being iustified therefore by his bloud we shall now much more be preserued from wrath by him And thus farre of these three kinds of promises which are distinctly set downe in the New Testament And here this might also be demāded whether these 3. kinds of promises be not as distinctly to be found in the old Testament I answer they may so be found yet not without some difference for that the old Testament did serue specially to prepare men to receiue Christ which in his appointed time was to come For the law was a schoolemaister vnto Christ Gal. 3. Therefore the greatest part of the old Testament is spent in propounding repeating expounding the couenant of workes And because Christ was not as yet manifested in the flesh therefore the doctrine of the couenant of grace is more sparinglie and darkelie set forth in it Finallie as touching the faithfull in the old Testament which embraced Christ the mediator of the couenant of grace howsoeuer then but shadowed before their eies in types and figures to them I say being iustified in him which was to come regenerat by his grace the promises of eternal life were made vnder condition of the works of regeneration as this promise made to Abraham Gen. 17. 1. Walke thou before Rom 4 me and be thou vpright I wil make my couenant with thee This promise was made to Abraham being before iustified by faith and renewed by grace The like promises are often in the old Testament annexed to moral precepts as in the books of the Prouerbs and Ecclesiastes And thus farre of the couenant of grace the ground thereof the promise thereof and the condition thereof Now it remaineth that we answere a question or two concerning this couenant The first whether the couenant of works be abolished and of none effect to such as 1. vse of the couenant of workes or of the Morall lawe be vnder the couenant of grace I answer the couenant of works hath two endes and vses The first and proper
iustification which is by Christ onely by the grace of God only by faith only for al these haue one respect and purpose Obserue then here by the way what the palpable blindnesse of the Papists is in this cleere light of the Gospell Popish blindnes First they see not how nature is plainlie lost as touching sanctitie Secondly they know not the sole grace and mercie of God neither do they vnderstand what the excellency is of Christs merit Thirdly they perceiue not how that couenant of works is abolished to them which are in Christ as touching iustification Fourthly they conceiue not that the only couenant of grace is made with mankinde after the fall speciallie now after the incarnation of Christ in the Gospell and that vnto iustification and life eternall Fiftly they see not that the works of free will as they call them if there were any such to be duties only and testimonies of thankefulnesse according to the first institution of the couenant of works which be done by the strength of nature but ascribe some speciall meritorious vertue vnto them Wherefore we conclude concerning these men that albeit they be not iust of one minde with those old Iewes against whom the Apostle disputed in the Epistle to the Romans yet they hold much on their side striuing to defend that nature is in part good and holy so contending against the pure and only grace of God and to diuide iustification and The popish iustification mans saluation betweene Christ and Gods free grace the vertues and workes of nature whereas notwithstanding these two nature and grace can neuer stand together in the worke of our saluation For whosoeuer shall conioine or make a mixture of grace and nature in this matter shall quite ouerthrow and extinguish grace which either is alone or not at all as Rom. 11. 6. If it be of grace it is no more of works for otherwise grace were no more grace And in the Epistle to the Galathians he doth purposelie dispute against those Iewes which did couple together in the matter of iustification the guifts and works of nature with Christ with the grace of God and with the Gospell And these Iewes as I iudge the Papists seeme most to resemble I meane those Iewes against whom he wrote in the Epistle to the Galathians For in that other epistle to the Romans he disputeth against such Iewes as did openly deny Christ and reiect him but to the Galathians his disputation is against such Iewes as were not content with Christ only but would haue Christ and the law ioined together Thus far of the comparison betweene Paul and vs on the one side the old Iewes and the Papists on the other Now because it will be demanded what Paul thought of the works of regeneration and what we and what the aduersaries thinke also therefore I will touch this question in few wordes Here then some one will say did Paul then in that disputation to the Rom. and to the Galathians oppugne the works of grace and regeneration I answer Paules chiefe purpose in that disputation is against the works of nature which the Iewes thought to be holy and iust and also meritorious he did not reiect the works of regeneration as they be duties and testimonies of thankfulnesse vnto God but in that respect commends them Rom. 6. 7. 8. Chapters and in other places But as touching the cause of iustification he would not haue these workes as we call them of regeneration coupled with the grace of God or with Christ or with faith as anie cause or as part of anie meritorious cause of saluation To this purpose he saith Rom. 4. that Abraham himselfe being regenerate was not iustified before God by anie works of his regeneration And Rom. 6. hauing commended the works of sanctification in the end vers 23. where he attributeth death to the merit of sinne hee doth not there notwithstanding ascribe life eternall to the merit of the works or fruits of sanctification but when he had said that the wages of sin is death he doth clearely auouch it that eternall life is the free gift of God in Christ Iesu In which place if the Apostle had beene of this iudgement that the works of regeneration be in anie respect meritorious assuredly he would not so passe ouer the commendation of the works of regeneration specially for that this heere is principally intended Wherefore the Apostle to the Romans so reiecting the works of nature which the couenant of works requireth yet hee vnderstandeth also all kinds of workes morall and naturall going before grace and faith as also all ceremoniall works and the very fruits of regeneration which follow grace and faith that faith onely Christ only grace only may herein be all in all Thus far of S. Paules iudgment We at this day are of one and the same mind with the Apostle concerning works of regeneration Our aduersaries granting there be such works ascribe too much vnto them for they will not haue them to be duties and testimonies onely of thankfulnesse vnto God but also that they be meritorious causes of that iustification which they call the second iustification Again we are to remember that the aduersaries iudgment concerning works of regeneration is that they proceed not onely from infused grace and first iustice as they speake but also from nature and free-will which works together with that iustice in respect whereof also they account good works meritorious as was before The popish opinion of good works shewed so ascribing their good works in part to that their first grace and in part to free-will And thus farre of this comparison wherby it appeares whether we or our aduersaries haue the better or the more sound iudgment concerning both couenants of the grounds of both nature grace and Christ as also of the effect of both which we call mans iustification And lastly for that this is the most fundamentall point of true religion we may hereby discerne also whether we or the aduersaries haue the religion and worship of God the more purely soundly established amongst vs. CHAP. VI. Of the written Word or of the written Couenant of God THe word in both couenants was for a long time in the world euen from Adams time till Moses vnwritten deliuered as from hand to hand and continued by a liuelie voice for I passe ouer such matters as Ioseph recordes to be ingrauen in columnes before the floud as also the Apocryphals of Henoch And whē as in continuance of time corruptions grew by these traditions and the puritie of the doctrine of the couenant could not thus be preserued and y t God would no longer follow the former course onely he beganne in Moses time to ordaine and to publish another forme to wit this to preserue and to continue the puritie of the celestiall doctrine in written books approued and sealed by diuine authoritie and testimonie the more to commend his written word vnto men
in all succeeding ages God himself with his owne hand did first write in tables of stone the words of the Decalogue Next after this he gaue it in charge vnto Moses that he should afterwards write and record all things which hee receiued at Gods owne mouth and that the people of God might be assured that the bookes of Moses came not by mans will but were giuen by diuine inspiration the Lord sealed 2. Tim. 3. 16 and testified these writings to be his heauenly oracles by manie great wonders before they were written when they were written and after they were written And Moses wrote the Word of both couenants of both I say Legall and Euangelicall but whereas he gaue but as it were the first lineaments of the Euangelicall couenant he set forth the Legall couenant clearely and in full measure For the legall couenant in the bookes of Moses is cleerely recommended and vrged but the Euangelical more darkly set before vs. For which cause all the doctrine of Moses is said to be legall The Law came by Moses Ioh. 1. After Moses God stirred vp his Prophets whose writings also he confirmed with his great miracles and gaue them great authoritie yet were they not to set forth any thing diuers or contrary to the doctrine of Moses and the Patriarches nor to publish any thing but what was grounded in the bookes of Moses but by diuine reuelation they did ad more cleere interpretations as the morning starre of the new testament did more neerely approch These holy men wrote the summe and chiefe heads of their doctrine euen so much as God himselfe thought meete to be reserued for posterity And these records being written were laid vp with the holie books of Moses which were kept in the side of the Arke Iosh 24. 26. Finally after the incarnation of Christ the Euangelicall doctrine or the Gospell first beganne for certaine yeares to be deliuered by voice and to be preached by Christ himselfe and then after by his Apostles And lastly the same was written by the Apostles The works of Gods law and nature are commanded in the bookes of the new Testament And the verie moral law is expounded by Christ himselfe freed from the leauen and corruption of the Pharisees but the works of the law and nature are not recommended to the end that by them men might be iustified and saued but they be commended either to prepare men to intertaine grace offered or to quicken them to proceed and grow in grace receiued as is before shewed Againe the works of regeneration be commanded not for iustification but as testimonies of that iustification which is by faith and of thankfulnes vnto God for which cause so soone as the Apostle hath taught the doctrine of faith he descends to the works of the lawe teaching men that their life and conuersation must be worthie that high calling whereunto we are called in Christ Iesu See Ephe. 4. 1. 1. Thess 2. 12. But faith in Christ is that which is principally required in all the books of the new Testament And thus farre generally of the written word of the couenant CHAP. VII The number of the controuersies which are concerning the written Word and of the first controuersie whether the Scripture be the word of God THere be two kinds of controuersies concerning the holy Scripture The first kind is of such controuersies as bee more essentiall that is which concerne the very essence if I may so speake or being of the Scripture The second kind is of those controuersies which bee more accidentall and doe not so neerely concerne the essence of the Scripture Of the first kind there are ten controuersies or questions the first is Whether the Scripture Propheticall and Apostolicall bee the word of God The second is How it may appeare that this Scripture is Gods word The third is Of the antiquitie of it The fourth is Of the perspicuity or cleerenes of it The fift is Of the simplicitie or plainnesse of it The sixt is Of the viuacitie quickening power or life of it The seuenth is Of the simple euident necessitie of it The eight is Of the perfection sufficiencie thereof that it is sufficient and perfect in it selfe without all vnwritten verities or traditions whatsoeuer The ninth is Whether the Scripture may bee the iudge to determine all controuersies The tenth is Whether the Scriptures Propheticall and Apostolicall must haue the chiefe place of excellency and be in authoritie aboue the Church As for those eight controuersies which follow the two first they are touching the properties of the holie Scripture and these when we shall haue proued that the Scripture is Gods word will appeare euidently for they are necessary consequents of that Theoreme For grant we this that the Scripture is Gods word then these things must follow necessarily first that it is most ancient secondly most cleere thirdly most simple or pure fourthly most powerfull fiftly most necessarie sixtly most perfect seuenthly the greatest best iudge of all controuersies without exception eightly most excellent But for as much as the aduersaries denie these eight properties therefore as is a foresaid there is of euerie one of them a speciall controuersie We are then to handle these controuersies in order and first of that which by due right naturally is to haue the first place Whether the Scripture be the word of God The Aduersaries graunt generally that the holy Scripture is the word of God but when they are brought from the generall to a speciall they break from vs. To speake more plainely the word of God at this day is twofold in the Church of God 1. immediate 2. mediate I call that the Gods written word immediate word of God which doth proceede immediately out of Gods owne mouth and that I call mediate which the Lord speakes by his preacher or Minister We hold then and auouch that the holie Scripture is that immediate and primarie word of God and to bee vnto vs in steed of that first immediate and liuely voice of God himselfe yea that it serues vs in place not only of that liuely voice of God but also of the secret and insearchable mind of God and of Gods vnspeakeable mysteries Our arguments are these 1. For that this is the verie will of God They haue Moses saith he and the prophets that is the bookes of Moses and the Prophets Luk. 16. 29. 2. If we had nothing to supply the defect of the liuely voice of God then doubtlesse our state were worse then that of the old Church of the Iewes which had the oracles of God but it is against all light of reason so to Rom. 3 1. 2. affirme 3. Our third reason is this The first ground of our faith must be either the liuely voice of God or the verie mind and counsell of God or something to supply the want of Gods liuely voyce and of the secret mind of God which must also be
quality or action belongs not to euery creature but only to the reasonable creature Angell or Man for God gaue his law vnto these only Of this being which we say is the matter of sinne God himselfe is the author and principall efficient for it is he alone that calleth those things which are not as if they were and that createth all things both substances and accidents But the creature neither is nor is called the principall efficient of any being Therefore that being which is the matter of sinne seeing God is the principall efficient thereof necessarily in and by it selfe is good for that whatsoeuer God createth or maketh hath an ingrafted forme of goodnesse in it Gen. 1. 31. When God saith he saw whatsoeuer he had made behold it was very good This forme of goodnesse is so naturall and essentiall to Being whether quality or action which God made that there from it can neuer be separated But now I graunt that this same Being hath put on another forme to wit * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cause of sin Lawlesnesse the cause whereof is an euill instrument as we shall shew hereafter for this Lawlesnes is from another cause neither doth it destroy that essentiall forme of the goodnesse of being it selfe which proceedeth from God the creator and maker thereof For as for the being which God maketh nothing can be put to it or taken from it that in it selfe it may be better or worser So much concerning the matter of sin Now as touching the forme The forme of sinne is called Lawlesnes that is the want of conformitie with the will and law of God 1. Ioh. 3. Sinne by his forme is thus The forme of sin defined Sinne is the transgression of the law This Lawlesnesse or transgression which wee call the forme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manner of sinne is not a beeing or a thing positiue but a thing meerely priuatiue to wit a priuation and want of conformitie with the law of God This trangression happeneth through the cause and fault of an euil instrument which God vseth in that being or in doing his owne worke and this instrument is either the Deuill or an euill man and vnbeleeuer For when the Diuell or an euill man concurreth with God to bring forth his work he is not the principall efficient of the being it selfe or of the worke done but only an instrumentall or ministeriall cause but the Deuill or man is the principall efficient cause of the transgression or of the deformity or sin of that action And this transgression the efficient whereof is an euill instrument is euill either for that the action it selfe or Causes of sinne worke is contrarie to the law of God as when a man committeth murther the action of murther is expresly Causes of sinne condemned by the lawe Thou shalt not murther or for that the fountaine and beginning of the action or worke is against the law of God although the action in it selfe be conformable to the law for as the law of God commandeth the action or worke it selfe so hath it regard of the fountaine and beginning of the action commanding that the whole worke which is commanded by the law proceed from a pure holy and beleeuing heart of that instrument which God vseth in doing his worke An example of this kind of transgression may be this When any man giueth almes which worke indeed is commanded of God and yet not done of charitie it is reiected see 1. Cor. 13. Or lastly it falleth out to be a sinne for that the end which the euill instrument in doing or working together with God proposeth to it selfe is against the lawe of God For as the law of God commandeth the worke it self and the fountaine and beginning of the worke euen so it commandeth the end as the chiefe and principall to wit the glorie of God himselfe Whether yee eate or drinke or whatsoeuer ye do do all to the glorie of God 1. Cor. 10. And in this respect a man sinneth when he doth ought not for God nor for his glory but for himselfe his owne profit and only for his owne glorie Here it is to be noted that whosoeuer sinneth as touching the fountaine and originall of the action the same man alwaies sinneth touching the end and so contrarily Wherefore these two last wayes of transgression are alwayes ioyned together Againe it is to be noted that he who sinneth touching the original and the end doth not alwayes sin in the action it self For the action or work of any instrument how euil soeuer in it self may be good The person must please God otherwise the worke shall displease conformable to the law Wherfore the first way of transgression the two last are not alwaies conioined Now then this transgression which we cal the maner forme of sinne comming or put to that Being the author wherof is God and which in it selfe is good whether it be a qualitie or an action maketh vp that which we call sinne and which is so called of the forme thereof and not of the matter seeing all things haue their denominations from their formes These things thus declared it shall bee easie to gather some definition of sinne That sinne is a quality or action of a reasonable creature lawlesse or contrarie to the law of God The generall proprietie of sinne or the consequent thereof is guiltinesse and guiltinesse is that which meriteth or deserueth punishment as therefore guiltinesse followeth after sin so after guilt followeth punishment both temporall and eternall Let this suffice concerning sinne in generall which being knowne it is easie to answer those questions which are wont to be made touching sin and namely to this Three questions concerning the causes of sin which they aske If Sinne be of God or if God be the author of sin Answ In sin there are two things a Being and a transgression God is the Author and principall efficient of that Being but of that transgression God is not the author but the euill instrument is Againe it is asked whether this transgression be any way from God Answ It is from God not effecting but permitting it for he suffers it to be done by an euill imstrument Thirdly it is demanded if God permit sin in as much as it is transgression of his law Answ Not so which euen by this one reason may be shewed He permitteth it vnto his glory and all the meanes of Gods glory so farre as they haue such respect are good and darknes it selfe as it is permitted of God vnto the glory of his name becōmeth light Againe if here it be asked If therfore the transgression of Gods lawe in so farre as a transgression bee not permitted of God doth it not of necessity follow that sin in respect or as it is a transgression is done against * Deo inuito whether he will or no. Gods will Ans It followeth not for that
which is done against Gods will is said properly to be done against Gods decree and not against his reuealed wil or expresse law but sinne as it is a transgression of the law is not done against any decree therefore sinne as it is a transgression of the lawe is not done against Gods will The Assumption is shewed because God decreed not from euerlasting that sinne as it is a transgression of his law should not be done of an euill instrument Therefore thou saist hee decreed that it should be done Answer It followeth not 1 For both these are true concerning God God hath neither decreed that transgression as it is transgression 2 should not be done neither hath he decreed that transgression in so farre as it is transgression should be done For there is no decree of God extant either in this or that respect touching sinne as it is a transgression or breach of the law of God But thou maist aske is not sinne effected as it is transgression some way by the permission of God Answ A thing is said to be done two wayes by Gods permission either by it selfe or by accident That which by Gods permission commeth to passe by it selfe must of necessitie respect and put on the nature of good seeing God proposeth and directeth the same vnto a good end but that which by an accident is done God permitting it or forsaking the creature nothing hindreth but that as it is such it is euill for God leauing the creature and euill instrument to it selfe the creature doth that which is euil as it is euil neither can it otherwise do being left of him who is the Author of al good But now in respect of God permitting and leauing that euill as it is euill is done by accident not by it selfe because God in forsaking purposed not euill as it is euill but on the contrarie so farre forth as it respecteth good and is a meane of his glorie of that especially which is the consequent of his mercie for all meanes whether wrought by God himselfe or suffered to be done of euill instruments in the first place are both ordained of God himselfe and directed to the glorie of his mercie arising from the saluation of the creature God hath shut vp all vnder sinne that he might haue mercie on all And in the second place for the hardnesse of man and because of the heart that cannot repent sinnes and euils which are done by an euill instrument serue to that glory which God getteth vnto himselfe by his iustice and iust punishments If on the contrarie thou obiect God suffereth sinne that he may punish the same but he punisheth sinne in Or I would answer the maior That God suffereth not sin to punish it for that he respecteth not but for that be hath a purpose to manifest his owne glorie in the punishment of sinne that it is sinne or transgression therefore he permitteth sinne as it is sinne I answer vnto the Assumption Sinne as punishment followes thereupon which in it selfe is good and turnes to the glorie of God in this sin I say hath not respect vnto euill but vnto good producing a good effect for an euill cause as it is euill cannot bring forth a good effect But if that cause which in it selfe is euill be also considered as the cause of a good effect it must needes in some sort take vnto it the nature of good I confesse indeed that sinne as it is sinne is the cause of punishment and the punishment as it is the effect of an euill cause must needs it selfe be euill And indeed punish ment Punishment in it selfe is euill which is inflicted is considered two wayes first as a thing in it selfe euill for there is some transgression How punishmēt is euill in euerie punishment and euery punishment after a sort is also a sinne Againe it is considered as a thing that is good to wit as a meane of Gods glorie This I say in a word that all meanes which in and by themselues are euill in respect of God propounding and of the end which is the glorie of God in some sort are good And that whole chaine of meanes which is betweene God propounding as the head and beginning and the glorie of God as the end is the order of things which either by themselues are good or at the least in some sort may be so accounted For those two extremes chaunge all darknesse after a sort into light CHAP. XXV Of Originall Sinne. THVS farre of sinne in generall the first diuision of sinne is into originall and actuall To speake of originall sinne first we be first to obserue the reason why it is so named It is called Originall sinne why so called original because it is in vs with vs from our first being conception and natiuity for it comes by propagation and is deriued from parents to children as an hereditary disease as a leprie the stone or any such like malady of the body And that there is such a kind of sinne it is most manifest for there is none so fottish and so voide of all sense that he feeleth not this hereditarie sicknes in himselfe as the infection and corruption of his nature But the holy Ghost who best knoweth what is in man doth cleerely auouch this in many scriptures Gen. 5. 3. When as Adam saith he begat a sonne according to his owne image Note heere the propagation of that corrupt image which was in Adam into his sonne Sheth Iob. 14. 5. Who can bring forth a cleane thing of an vncleane not one Behold here the propagation of vncleannes Psalm 51. 7. Behold I was formed in iniquitie and in sinne did my mother cherish * Tremel fouit kept me warme in hir bed mee Behold the sin which we haue from our mothers wombe Ioh. 3. 6. What is borne of the flesh is flesh Behold the propagation of flesh that is of our corrupt nature Rom. 5. 12. Like as by one man sinne entred into the world and by sin death c. Obserue here the propagation of sinne Eph. 2. 3. We were by nature the children of wrath Note here our corrupt nature and therefore how subiect it is to the wrath of God And thus far we see that there is a sin which we call originall Now let vs consider what the subiect thereof is The subiect of originall sinne is the whole man body and soule which thing is taught vs cleerely by that one name Soule infected with Orig. sin which is giuen it Ro. 6. 6. as els where that old man whereby nothing els is signified but the whole man corrupted or the corruption of the whole man That the minde is infected with this sin first we be taught it by very sense it selfe next by many testimonies of scriptures Genes 6. 5. When the Lord saw all the imaginations that is all the thoughts of his heart were only euill continually Gen. 8. 21. Albeit the
imagination of mans heart be euill from his youth Ephes 2. 3. Fulfill the will of the flesh and of the minde And that the body is infected with this poison see Rom. 6. 12. Let not sinne raigne in your mortall body And that euery The body and all the members poisoned with originall sinne one of the members is infected and poisoned with the same sin is shewed v. 13. Neither giue your members as instruments of vnrighteousnes vnto sin Againe the very names of this sinne shew the subiect thereof or where it resteth As when it is called flesh concupiscence the law of the members the body of sin the body of death And thus farre of the subiect of originall sinne Now wee bee to come to the parts of it and because it is as a compound thing we are to consider first The materiall cause of originall sinne threefold what the matter thereof is next what the forme The matter of originall sin is threefold The first part of the matter thereof is that apostasie wherein we fell all away from God in the loines of Adam This we receiue from our mothers womb for we are al born Apostates backsliders frō God For that the first apostasie was not Adams only but did appertaine to vs al first reasō it selfe may sufciently conuince it for we were all as then in his loynes and as parcelles of the substance and nature of the first man and so we all fell in him and with him from the liuing God For this very cause Heb. 7. Leui is said before he was borne to pay tithes to Melchisedeck because he was then in the loynes of Abraham Abrahams fact was therefore Leui his fact also and of all his posterity which then were in his loynes Next this is testified by scripture as by name in that place which is Rom. 5. 12. In whom to wit Adam all men haue sinned That first Apostasie I grant is past and vanished away as euery action passeth away yet after a sort it is saide to continue still for albeit the fact be past yet the How the Apostasie of Adam continueth still guilt thereof remaineth still for euery man is borne guilty by nature of that first Apostasie The same is to bee said of euery other sinne Murther Adultery Theft c. For whatsoeuer it is it may be truly sayd to remaine still so long as the guilt remaineth which is consequent thereunto Wherefore euery man is guilty of that first defection and falling from God vntill this guilt be taken away by the bloud of a mediator And that we be such Apostates by nature the scripture testifieth Rom. 5. 15. By the offence of one many be dead Wherefore many must be guilty that one offence Ro. 5. 16. The fault came of one offence vnto condemnation And thus farre of the first part of originall sinne that is of the first backsliding and our falling away which we bring forth with vs from our mothers wombe into the world The second part followeth of originall sinne which is a certaine defect or a certaine want of originall iustice Second part of Originall sinne that is of that righteousnes or integrity wherein man was created according to the image and example of the righteousnesse which is in God the creator For he created man after his owne image wise iust holy For the Apostle to the Eph. 5. and Col. saith that in these respects man was like to God himselfe in his creation This want I speake of originall iustice is the first effect of that apostasie before shewed For that apostasie whereof we are al by nature guilty depriueth vs in our first birth euē in our very conception of that originall iustice and image of God This part of the matter of originall sinne very sense sheweth and many scriptures testifie of it I meane such as speake of sinne negatiuelie or priuatiuelie For Proofe of our want of original iustice by 1. sense 2. by scripture all such places shew plainelie what defect is in vs and what want of originall iustice Rom. 3. 23. All haue sinned and are depriued of the glory of God Ro. 7 18. I know that in me that is in my flesh dwelleth no good thing And a little after I find no meanes to performe that which is good Rom. 8. 7. The wisdome of the flesh is not subiect to the law of God neither indeed can be 1. Cor. 14. The naturall man perceiueth not the things of the spirit of God neither can he know the. 2. Cor. 3. 5. Not that we are sufficient of our selues to think any thing as of our selues Eph. 4. 18. Hauing their cogitation darkened and being strangers from the life of God And thus far of the 2. part of the matter of original sin to wit the want of originall iustice The third part followeth and this we say is an inclination The 3. part of the matter of originall sinne or quality contrary to that originall iustice and integritie before mentioned succeeding euen in place thereof This is that which they call our naturall corruption and it is the second effect of the apostasie of Adam in Paradice For that rebellion of our first parents first depriueth vs of originall iustice and of the image of God next in place there of by Gods iust iudgement it infecteth vs with a quality cleane contrary to that righteousnesse whereby we are made prone and apt to al euil This contratie qualitie or inclination vnto sin to be in vs very sense procues it with many testimonies of the holy Scripture all which speake of sinne affirmatiuely or that I may so speak positiuely Ro. 7. 7. I had not known concupiscence but that the law sayth thou shalt not couet Rom. 7. 23. I see another law in my members rebelling against the law of my mind Eph. 2. 3. Fulfilling the lusts of the flesh and of the minde Ad to these the places before cited Gen. 6. and 8. And thus farre of the third part of the matter of originall sin And here as touching the want of iustice and inclination vnto sinne which were two parts of the matter of originall sinne ye must be aduertised that there is no facultie A speciall note of the soule of man which is not infected with both these euils together We reckon as principall powers of the soule the minde or vnderstanding the will and the affections These two last the scripture often vnderstandeth them in the worde hart because the will and affections be seated in the hart The first defect then is in the mind and this is the want of light and knowledge here is also the want of holinesse that is of a quality wherewith our very knowledge and light must be affected and assuredly was affected with in the first creation The light of the minde or knowledge is twofold naturall A two fold light of the mind 1. VVant of naturall light and spirituall In the mind there is a defect
of light or of naturall knowledge not in whole but in part for there do remaine euen in the vnregenerate certaine generall notions of good and euill things which are commanded and condenmed in the law but they be such as serue only to make men inexcusable for that they are but lame and corrupt Rom. 1. 19. The mind also wants spirituall 2. VVant of spirituall light light not in part but in whole for it is vtterly void of this light for as concerning those things which appertaine to the kingdom of heauen the vnderstandings is so darkened that it doth not only not perceiue them but also hath no power to conceiue them 1. Cor. 2. 14. To be short the minde wants holinesse for the things it vnderstandeth 3. VVant of holinâ—sse in the mind it neither conceiueth them rightly and holily but impiously and prophanely all things euen the things which in and by themselues are good For the facultie of vnderstanding albeit it be not vtterly lost yet that holynes of this facultie wherein it was created after the image of God was vtterly lost in the fall of man This want of this naturall light the Apostle sheweth Rom. 1. 21. Because when they knew God they glorified him not as God These latter wordes plainly shew that the naturall light of the minde is but a dim light and soone vanisheth away The want of the spiritual light the Apostle sheweth 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God The want of sanctitiy in y e vnderstanding the Apostle sheweth Rom. 8. 7. The wisdom of the flesh is enmity against God euen then when it vnderstaÌ„deth those things which otherwise be in themselues true good 2. Cor. 3. 8. Not that we are sufficient of ourselues to thinke any thing to wit well and holily Eph. 4. 18. Hauing their cogitation darkened being estranged from the life of God And there ver 23. And be ye renewed in the spirit of your minde And thus farre of the want or defect which is in the mind There is also a quality in the minde which hath succeeded or stept in place of that light and holinesse which was lost in the fall of man For darknes hath taken possession in the very seate of light Ephesi 5. 8. Yee were in times past darknes but now ye are light in the Lord. In place of sanctitie integrity haue crept in impuritie and a certaine malitiousnesse of nature which euidently appeareth when it is said Rom. 8. 5. For they that are after the flesh sauour the things of the flesh This wisdome is of some euill quality 1. Cor. 1. 18. The preaching of the crosse is to them that perish foolishnesse And 1. Cor. 2. 14. For they are foolishnes vnto him This word foolishnes argueth the peruerse iudgment of the minde Thus far of the want of the mind the contrary quality crept thereinto Both these in like manner are to be seene in the will and in euery affection The want of integrity The will corrupted and vprightnes in the will the Apostle testifieth saying I find no meanes to performe that which is good Rom. 7. 18. and Phil. 2. 13. It is he which worketh in you both the will and the deed The corruption and frowardnes of the will and of the motions thereof is testified by many scriptures As Gen. 6. 5. 6. The conceit of a mans heart is only euill Eph. 2. 3. Doing the will of the flesh and of the minde Finallie this I say that mans will is more poisoned by this originall corruption then the minde is for which Video meliora proboque deteriora sequor cause the very heathen could say I see approue by the light of reason the better things but through the corruption of my will I incline to the worser And this the Apostle saith Eph. 4. 18. Affirming that the ignorance The will worse then the mind which is in men is by reason of the hardnesse of their hearts Rom. 1. 28. They regarded not to know God therefore God deliuered theÌ„ vnto a reprobate mind Note how the obstinate will resisteth the light of the mind and causeth the mind to be ouerclouded And thus far of the threefold matter of originall sinne These parts of the materiall cause of originall sin because they are so many Beings * Entia and are of God euery one of them must retaine in them some goodnes as we say in respect of their being for that very apostasie and falling away was good in it selfe as so the want of originall iustice because it is athing in nature and a consequent of that Apostasie this want I say as it is of God is good in it selfe and to conclude that positiue qualitie which succeedeth in place of that holinesse and image of God for the being thereof is of God as principall efficient and is good in itselfe The forme of originall sinne followeth And this is a The forme of originall sinne very speciall repugnance against the law of God causing a very speciall kind of sinne And like as the matteriall cause of originall sinne is threefold so there is in it a threefold * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repugnance against God and his law For euery part of the materiall cause hath a repugnance against the law in it and so a forme which is from another in respect whereof it is sinne The first Apostasie hath in it a repugnance against God and so the want of originall iustice and the positiue quality also which succeeded in place thereof This threefold iniquitie * Or breach of Gods law is not of God as efficient but from the euill instruments the deuill first next Adam and lastly the very man which is of Adams progenie For we also which are sick of this hereditarie euill are the very causes of our sicknes And thus far of the forme of originall sin Now we be to define originall sinne of the matter and forme thereof on this wise Originall sinne is an apostasie from God a want of Originall iustice and a certaine positiue qualitie repugning against the law of God The threefold Originall sin defined materiall cause stands for the genus of it and for the forme the threefold breach of Gods law And like as guilt in general is the consequent of sin in general so a speciall guilt Guilt following originall sin is consequent to originall sin and this is threefold also as the matter and forme of this sinne is threefolde For the apostasie hath his speciall guiltinesse following it so also the want of originall iustice and that positiue quality And euery guiltinesse merits death and eternall damnation It resteth now that seeing we see this sinne originall is deriued by propagation from the parents to the children that we search out the manner thereof and this may bee expressed on this wise The propagation of sin must be by one of these 3. waies
for it is deriued either by the soule or by the body of the parents or through their default It cannot bee said that the propagation of this sin is by the soule for the soule of the Father or Mother is not deriued by propagation to the children in whole or in part as is very euident wherfore this sin coms not by the soule of the parents But it may not vnfitly be said that there is some deriuation How sin is deriued from parents to their children of this sin by the body of the parents to the body and soule of the child begotten by them This propagation of sinne by the body of him which begetteth into the bodie of him which is begotten is easily discerned for the seede of the parents being in the child is corrupted infected with sin whence it followeth necessarily that the bodie which is begotten of such corrupt vncleane seede must also be corrupt and vncleane in like manner The propagation of sinne by the body of him which begetteth into the soule of him which is begotten is more hardly expressed yet I deliuer what seemes most How sin infefecteth the verie soule probable vnto me on this manner After that by the bodie of him which begetteth sinne is deriued into the bodie of him which is begotten now the body begotten being corrupt infected with sin this bodie I say infecteth and poisoneth the soule created euen then of God before and infused into it that very moment of time wherein it was created Here you demaund whether the soule were pure and cleane the time it was created and so Quest infused into the bodie and then afterwards so defiled by the contagion of the bodie I answer it is not like to bee so for that the soule is created infused and corrupted in Ans the very selfe same moment of time This corruption of the soule is partly by reason of the desertiō of God partly by reason of the contagion of the body whereinto it is infused for God the very same moment of time wherein he createth infuseth the soule in his iust iudgment forsakes it and giues it ouer to the body to bee so defiled with sinne wherefore this I auouch that the soule is created infused forsaken of God and defiled by the bodie the very same moment of time The manner of the propagation of this sinne which is said to be through the default of the parents followeth and this I expresse on this wise Adam by that his first offence did deriue as by a certaine conduit whatsoeuer corruption was in him to his posteritie for this cause the Apostle Rom. 5. 12. saith By one man to wit sinning sin entred into the world Here it may be demaunded whence proceedes this efficacie or power of that first sin to ingender as it were and to deriue sinne into all and euerie one of Adams progenie I answer this efficacie of that sinne is by reason of that word and couenant which God made with Adam in his creation as it were in these words If man wil stand and persist in that his innocencie which he had by creation he shall stand for his owne good and for his progenie but if he do not stand but fall away his fall shall turn The Couenant of God in the creation as to his owne dammage so to the hurt of his posteritie and whatsoeuer euill shall be tide him the same shall ensue to all his off-spring after him And this last way of the propagation of originall sinne pleaseth me best and ought to content all sober wits for that this is grounded on the authority and words of the Apostle And thus far our iudgement concerning originall sinne Now let vs briefly see what the old hereticks and late aduersaries of Gods truth say concerning this sinne First The opinion of the heretikes cōcerning originall sinne heere wee be to meete with the heresie of Pelagius the Monke and Caelestius his Disciple which said there was no originall sinne that Adam by his fall did hurt himselfe only and not his posteritie excepting onely by his example They said his posteritie sinned not by propagation of his sinne but by imitation of their father Adams preuarication When it was obiected against them that young infants died which could not be but that they are infected with originall sinne They answered that Adam himselfe also had died by the law of nature albeit he had not sinned And this was the Pelagians principall argument against The Pelagians argument against originall sinne originall sinne If sinne be by propagation then it must needs be deriued to the posteritie by the soule or by the body but not by the soule for that it is not by traduction and it is not by the bodie because it is void of reason neither can sinne be said to bee first and properly seated in it and not by both vnited because it is not by the parts therefore there is no originall sinne at all The answere is easie of that which hath beene before set downe in this chap touching the forme or manner of the propagation of this sinne First their proposition Answer doth not number all the formes meanes of the propation of this sinne for there is besides those meanes a deriuation of sinne which is through the default of the parents Next the Assumption is false for albeit there be no propagation of sinne by the soule yet it may well bee by the bodie as is afore shewed And thus farre of Pelagius and Caelestius heresie Next the Schoole-men had diuers opinions of originall Schoolemens opinion of original sinne sinne for some said that originall sinne consisted only in the guilt of Adams apostasy others said it was but the want of original iustice But Peter Lombard reiecting these opinions auoucheth it to be also a positiue euill qualitie contrarie to that first originall iustice Albertus Pigghius Ambrosius Catharinus said that it was nothing els but that first transgression of Adam And out of this conclusion they drew forth three other opinions the first was this Originall sinne is one and the selfe same onely Three grosse opinions of papists concerning originall sin in all men 2. This sin in Adam was reall and actually his but it is ours only by imputation the third that infants in verity haue nothing in them that hath any appearance of sinne for they said that guiltinesse want of iustice and the spots of nature and such like things seeme rather to be punishments then faults if ye speake not happily improperly as when ye apply the name of the cause to the effect Bellarmine following all these first blames Lombards conclusion concerning his positiue qualitie and next Bellarm. obiect against Lumbard Answer condemnes Pigghius assertion as hereticall One of his principall arguments against Lombard is this God is either the cause of that positiue quality or not the cause if the cause then is he the cause of
sin if he be not the cause of it then is he not the authour of all things Therefore there is no such positiue qualitie at all We answer to the Assumption in that euill positiue quality two things must be respected First the qualitie it selfe or the being of it next the euilnesse or irregularity or deformity therof God is the the authour and principall efficient of the first but the diuell and the euil instrument is the authour and cause of the second This done at last the Iesuit sets downe his owne iudgemēt auouching that original sin consisteth in two things Bellarm iudgment of originall sinne first in the first transgression of Adam not as hee was a certaine priuate person but as being then the person of all mankind next he saith it is also a want of that gift of originall iustice And thus farre he speakes wel affirming that there are two parts of original sin but herein he erreth for that he omitteth that euil positiue quality before mentioned And thus farre of the iudgement of the Aduersaries concerning originall sinne CHAP. XXVI Of Concupiscence BVt because there is some controuersie touching concupiscence which is the third part of originall sinne therefore we be to speake something of it apart The word Concupiscence doth first and properly signifie that coueting or lusting which is said to be in the baser facultie of the soule to wit in the sensible and the naturall power thereof and tropically it signifieth our naturall corruption and that euill positiue quality which resteth not onely in the concupiscible faculty of the soule but in all the powers therof also euē in reason it self For the word Concupiscence in Scripture is as generall as the old man or the flesh for Paule vseth these words indifferently for one and the same matter the old man the flesh concupiscence and the law of the members to wit for the third part of originall sinne which is that euill positiue quality And that concupiscence is properly and truly a sinne appeares plainly out of the Epistle to the Romans ch 7. 7. I had not knowne lust except the law had said thou shalt not lust And this briefly is our iudgment touching Concupiscence Pelagius reckoneth Concupiscence in the number of the good things or benefits of nature for hee denies originall sinne Our aduersaries the Papists by Concupiscence vnderstand nothing els but that concupiscible faculty of the soule which is in it self good or atleast indifferent but euill accidentally and in some respect to wit for that now the bridle or originall iustice is let loose whereby Concupiscence ought to haue been curbed so then this curbe being lost it inclines say they to sinne This is the iudgment of the Councell of Trent The iudgment of the papists concerning concupiscence concerning Concupiscence that it may not be saide truly and properly that it is a sin but that it is so called because it proceedes from sin and inclines to sinne But that Concupiscence is sinne is more manifest by Paules doctrine then that it needes any proofe at all and that it is a sinne not onely in the vnregenerate but also in the regenerate And thus farre of Concupiscence and of originall sinne CHAP. XXVII Of Actuall sinne ACtuall sinne is the fruit and effect and the punishment also of originall sin The first and principall diuision of actuall sin is into Actuall sinne internall and externall The internall I call the sinnes of soule and of the faculties thereof Internall sinne is partly of omission partly of commission A sinne of omission in the mind is the want of a holy and good motion and the roote of this is the want of originall iustice And like as that defect of original iustice is in all the powers of the soule so this internall Sinne of omission what sinne of omission is of all the powers of the soule Of the sinne of omission the Apostle speaketh 1. Cor. 2. 14. when he saith that the naturall man cannot conceiue the things of the Spirit of God Lo here the want of a holy motion in mans nature the fundamentall cause whereof he addeth in the next words saying neither can he perciue them In which words yee haue the want of that power and faculty whence a holy motion doth spring The internall sinne of commission followeth and this is a peruerse and euill motion of the mind And this proceedes from the third part of originall sinne to wit that A sinne of commission euill positiue qualitie or naturall corruption And like as y t positiue quality is of al the faculties of the mind so that internall sinne of commission is of all the powers of the soule in like manner Of this sinne the Scripture speakes euery where Rom. 7. 5. When we were in the flesh the * or affections motions of sinnes which were by the law had force in our members to bring forth fruite vnto death Where three things are to Three things Rom. 7. 5. be obserued first the flesh which is original sin Secondly Affections or motions whereby vnderstand the internall sinne of commission Thirdly the fruit of those motions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or affections whereby he meanes euery externall actuall sinne Againe ye haue the same three things knit together Ephe. 2. 3. Fulfilling the will of the flesh and of the mind 1. the flesh that is originall sin 2. Next the thought or lust of the flesh which is the internall commission of sinne 3. To fulfill the same and this is externall sinne The same things ye haue Iam. 1. 15. When concupiscence hath conceiued it bringeth forth sinne Concupiscence is originall sinne conception is actuall internall sinne the birth thereof is an externall sinne And thus farre of actual internall sinne The externall actuall sinne followeth which is a sinne of the bodie and of the members thereof and this sinne Externall actual sinne also is partly of omission partly of commission The externall sinne of omission is when things to bee done are omitted and this proceedes from the internall sinne of omission And here also like as the internall sinne of omission is of all faculties of the mind so the externall sin of omission is of all the members of the body Of this sin the Apostle speaketh Roman 7. 9. I do not the good which I would do The externall sinne of commission followeth This is when that is done which ought not to be done Externall sin of commission and it proceedes from the internall sinne of commission This is also of all the parts of the body like as the internall sinne of commission is of all the powers of the soule The testimonies of Scriptures before cited proue this Rom. 7. 19. The euill which I would not that do I. The externall sinne of commission is twofold partly of errour and ignorance partly of knowledge It is of ignorance when a man ignorantly committeth any thing This was Paules sinne 1. Tim.
1. 13. For I did it ignorantly through vnbeleefe This ignorance is either of the law or of the fact The ignorance of the law is to be ignorant of Gods will Of this Sin speaketh Christ Luke 12. 48. He that hath not known his masters wil hath done things worthy of stripes shall be beaten with few stripes This was also Paules ignorance when hee blasphemed and persecuted the Church of Christ 1. Tim. 1. The ignorance of the fact is when a man knowes not what he doth And a man may be said not to know what he doth or to erre in the Sin of ignorance fact either when he doth a thing negligently or when a thing is done by him as we say by fortune or chance or rather by the ineuitable prouidence of God An example of sinne of negligence may be this as when a ship is lost by the negligence of the Gouernour or maister thereof An example of a sinne by fortune or Gods prouidence may be as when one casting a stone killeth a man passing by of whom he neuer thought for this sinne in the old Church the cities of refuge were appointed Numb 35. 23. Thus farre of the external sinne of commission which proceedes of errour or ignorance The externall sinne of commission followeth which is committed in knowledge or as we say wittingly and this is when a man knoweth that hee doth euill hereof speakes Christ Luk. 12. 47. That seruant who knoweth his masters will and doth it not shall be beaten with many stripes This sin is either of infirmitie or of contumacie An example Actual external sinne committed willingly of a sinne of infirmitie is in Peter who three times denied his Lord and maister for feare of death and persecution An example of a sin of contumacie we haue in Iudas the traitor Againe a sin of contumacie is either done in hypocrisie as when a man is not openly rebellious but hides his sinne vnder the cloake of hypocrisie this the Apostle taxeth Rom. 2. 5. Thou saith he after thy hardnesse and heart that cannot repent doest treasure vp wrath against the day of wrath Againe it is an open rebellion or pride when a man ioynes to his contumacy pride against God himselfe for which cause he is said to sinne with an high hand Numb 15. 30. This manifest rebellion and Heresie pride is either against the second Table of the law as open murther knowne adulterie and this is the lesser contumacie but if it be a proud rebellion against the first Table the sinne is intolerable And of this latter kind is Open rebellion heresie first when as a man in a proud obstinacy wil defend anie opinion against the manifest truth of Gods word Of all the sinnes before specified this is one property that a man may repent of them or for them all whereupon followes another property that they are all pardonable But if ye adde to knowledge pride frowardnesse a malicious heart striuing against the holy Ghost inlightening a man teaching inwardly then the great sinne ariseth which they call the sinne against the holy Sinne against the holy Ghost Ghost the propertie whereof is this that hee which so sinneth cannot repent him of his sinne whereupon it followeth that this sinne is impardonable And this sin is called irremissible not for that the greatnesse of it exceeds the greatnes of Gods mercy grace in Christ but VVherefore impardonable because finall impenitence is the reward and punishment which by Gods iust iudgment is inflicted vpon this sinne Read of this point Matt. 12. 21. Heb. 6. 4. 5. and chap. 10. 26. 1. Ioh. 5. 16. And thus farre of actuall sinne Now it remaineth to see what the aduersaries say of actuall sinne Here the greatest controuersie is of the diuision of actuall sinne into mortall and veniall We auouch that euery sin by nature is mortall that is that the guilt Sinne mortall veniall a popish doctrine of eternall death followes it And that if any sinne be veniall that is may find pardon of God this commeth to passe not for that it is so by nature but of Gods meere mercie in Iesus Christ Many scriptures approue our assertion Ro. 6. 23. The wages of sin is death He speakes here of sin in generall and of eternall death Matth. 5. 19. Who soeuer shall breake one of the least of these commandements and shall teach men so heshall be called the least in the kingdome of God that is he shal haue be of reckoning in heauen Obserue then here how for the least sin a man deserues to be shut forth out of heauen Deut. 27. 26. Cursed be he that abideth not in all things which are written in the booke of the law Therefore there is no sinne which deserueth not the curse or malediction of God For in that the law denounceth an execration against euery sin there is no exception we see of anie euen the least sinne I am 2. 10. Whosoeuer shall keepe the whole law and yet fayleth in one point hee is guiltie of all Therefore if ye rest in any one sinne against the law ye sinne against the whole law and stand guiltie of all sinnes which are committed any way against the law So there is no cause why wee should measure our guilt by anie one sinne euen the verie least For euen the verie least sinne we liue and lie in without faith repentance The least sinne merits hell caries with it the guilt euen of the greatest sinnes as may clearely appeare by that place of Iames. Matth. 5. 26. Thou shalt not depart thence till thou hast paid the vtmost farthing Therefore God in his accounts respecteth euen the least parts of sinne and the smallest sinnes that are The tenth law condemnes euen the least motions of concupiscence Matth. 22. 37. Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy mind Therefore the law requires an exact or perfect obedience Wherefore he that offendeth euen in the least point is a transgressor of the law and that euerlasting curse followeth the breach of the law if redemption be not purchased by Iesus Christ Matt. 5. 18. Till heauen and earth perish one iote or one tittle of the law shall not scape till all things be fulfilled Note here there shal not passe away one iote or one tittle that is the least branch of the breach of the law which shall escape without satisfaction either by our selues or a mediator And thus far touching our iudgment of this matter The aduersaries for actuall sinne respecting it either according to the greatnesse thereof or for the punishment it deserueth they diuide it into mortall and veniall They cal that mortall sinne which doth extinguish charity Mortal sin defined of Papists or iustice making vs enimies vnto God and therefore guilty of eternall death They call that veniall sinne which doth not quench charitie and iustice nor doth not
is he who heareth the word and by and by receiues it with ioy yet hath no roote in himselfe but is for a time and when persecution and trouble ariseth because of the word is offended presentlie To the same purpose reade I. uk 8. 13. Of this faith see also Heb. 6. 4. 5. For it cannot be that they which haue beene once inlightened and tasted of the good word of God and of the powers of the world to come if they fall awaie c. To conclude of this faith ye haue Ioh. 5. 35. He namely Iohn was a burning and a shining candle and ye would for a time haue reioiced in his light The reason of the name is this it is called Temporarie because it endures but for a time and it endureth but for a time because it hath no roote It hath the same obiect with iustifying faith which is properly so called namely Iesus Christ with his benefits offered in the word of the Gospell and in the Sacraments wherein it differs from historicall faith which hath for the obiect thereof the vniuersall truth It hath The subiect of a temporary faith the same subiect with iustifying faith for it hath it scat both in the mind and also in the will and heart Last of all it hath as many parts of nature as the iustifying faith hath For it is a knowledge of the vnderstanding conioyned with both the iudgements of the mind it is the apprehension of the wil or heart whereout follweth also the stirring of the affections as of ioy delight c. But that I may speake a little more largely of this apprehension which is in Temporarie faith and of this ioy First it is certaine by the scripture that these things are in the Temporarie faith For Christ saith in Matth. That hee which is but for a time doth receiue the word and that with ioy And in Ioh. The Iewes are said to haue reioiced for a time in the light of Iohn Baptist And to the Hebr. How the historicall and temporary saith differ one fro another and both from the iustifying there is attributed to this faith not onely the enlightening of the mind but also the taste of the heart and that performed not onely by the word but also by the Spirit for he saith They which haue beene made partakers of the holy Ghost Therefore in Temporarie faith there is indeede a kind of apprehension there is indeede a certaine ioy wherein Temperarie faith differeth from historicall faith For in historicall faith these things are not indeed but he that hath it doth faine and dissemble and lie in his outward profession that he hath these things wherfore he is a shamelesse hypocrite But hee that hath temporarie faith hath these things indeede apprehension I say and ioy after a certaine manner neither doth he so faine or sie as he that hath an historical faith yet he is an hypocrit because this apprehension and this ioy are not sincere albeit after a certaine manner they be true I say they are not sincere because they are not for that cause for which they should be that is they are not for Christ himselfe offered in the preaching of the Gospell they are not for Gods sake they are not for his glory nor for those heauenly benefits of Christ his righteousnes and eternall life but they are for other causes as for the newnesse of the Gospell which is to bee vnderstood in that place Ioh. 5. 35. He was a burning a shining candle and ye would haue reioiced for a time in his light namely for the newnesse of the matter Secondly they be because of a licentiousnesse to sinne which men by and by snatch to themselues vpon the hearing of free iustification by Christ and Christian liberty To conclude they are for riches honours and other commodities of this life Now seeing the Temporizing professor hath these causes propounded to himselfe in hearing and receiuing the word and in reioycing it must needes be that these are not sincere in him For nothing is done sincerely vnlesse it bee Synceritie done in respect of the glorie of God And herein differs Temporarie Faith from iustifying For the iustifying Faith doth all things for Christ himselfe for God himselfe for the heauenly and spirituall benefits of Christ as much as it can for mans infirmity Out of this therfore it followes that the Temporizer is also an hypocrit seeing he is not sincere and that the Temporizer is an hypocrit temporary faith is hypocriticall seeing it is not sincere Out of that againe that it is not sincere another thing followeth namely that it is not sound firme for nothing that is not sincere can be sound For those causes vpon which it depends are not sound as for example those worldly things as riches honours of the world c. In which thing temporary Faith differeth from iustifying Faith for iustifying Faith as it is sincere so it is sound For of that it is said Col. 2. 5. And the stedfastnesse of your The difference betwene a temporary faith and true iustifying faith faith in Christ For iustifying Faith is as it were a solide body consisting of three dimensions length bredth depth for it possesseth the depth and lowest of the heart but temporary Faith is not a body with three dimensions but only a surface sticking in the vpper part of the heart for it is not either a sound light enlightening all the heart or a sound apprehension arising from the bottome of the heart or to conclude a sound ioy possessing the whole body but all these things are only superficiall in the temporary Faith Whereupon Heb. 6. that apprehension of heauenly things which is therein is compared to tasting or sleight touching seeing that the heart doth but as it were with the tip of the tongue lightly tast those heauenly things and not quite drinke them vp and receiue them into it selfe Againe out of this that temporarie Faith is not sound another thing also followeth namely that it doth not endure for euer but onely for a time For that which is not sound is not durable and perpetuall but only temporary Wherein also it differeth from iustifying faith which as it is sound so it is perpetuall and constant From this property this faith tooke her name and was called temporary now this property doth presuppose the two other going before namely first that it is not sounde secondly that it is not sincere albeit it bee in some sort true While I consider somewhat more diligently of the cause of these three properties I found that it is not to be imputed so much to those outward things for which this faith doth apprehend Christ in the word and reioiceth in him as to the inward euill affection of the heart For the heart of man as Christ sayth is stony ground that is it is neither good nor honest of it owne nature Now we measure this goodnesse and honesty
they say that hope is not simply and absolutely certaine for there is nothing more vncertaine then these things in which they place some or rather the chiefe cause of the certainty of hope Concerning the absolute certainty of hope these bee some testimonies of Scripture Psal 31. In thee O Lord haue I hoped let me not be confounded for euer He that trusteth in the Lord shall be as mount Sion which shall not be moued for euer Psal 125. Rom. 5. We reioyce vnder the hope of the glorie of God And after Hope maketh not ashamed Rom. 8. We are saued by hope Phil 1. 20. According to my earnest expectation and hope that I shall not be ashamed Rom. 9. Whosoeuer beleeueth in him shall not be confounded And thus much of hope CHAP. XXXIII Of Charitie or Loue. AMong the principall effects of Faith charitie is reckoned in the next place after hope and Paul knits them together as the three special graces of the holy ghost Faith hope charitie 1. Cor. 13. There are three saith he faith hope and charitie and the greatest of these is charitie The Apostle knits these together and we do not seuer them specially for that Gods loue is a certaine bond vniting vs to God together with the bond of faith which is the primary and principal For this cause Peter saith that our communion with Christ now absent from vs doth consist loue faith And this moueth vs in the third place after faith to intreat of Charitie in this treatise of our effectuall calling And charitie or loue proceedeth from that sweet apprehension and taste of the Lord for that taste stirs vp in the heart an exceeding loue of the Lord VVhence loue proceedeth and of our neighbour for the Lords sake And when as Charitie hath receiued this life by Faith it becomes the instrument of Faith whereby it worketh other effects of the Spirit as the gifts of knowledge of prophesying of tongues and of miracles These also are the instruments meanes wherby iustifying faith worketh but the principal is loue for which cause it is said Gal. 5. that faith worketh by loue and loue with the works or fruits thereof among all signes and testimonies giues the surest euidence Loue the best euidence of faith vnto faith If this be compared with other graces of Gods Spirit it must be preferred before them all for it hath the third place after Faith Therefore if ye set aside Faith and hope loue hath the first place of all the graces of y e holy Chost and is as it were the soule of all gifts which followe after it For this cause the Apostle 1. Cor. 12. 13. hauing numbred diuers gifts of the holy Ghost saith That if these graces wanted loue they were either as dead or as nothing or should profit nothing Whereby he giues vs to vnderstand that all other vertues haue no soundnesse in them if ye seuer them from loue but to be onely certaine dead shadowes of vertues We may therefore iustly call charity the life of all gifts and graces which follow it If the aduersaries had contented themselues with this prerogatiue of Charity they had not erred but for that Popish charitie they auouch it to be also the life and forme of faith herein they sin greatly that faith rather contrarily is the life of charity for that without Faith there is no man hath but the dead shadowe of Loue. Wherefore the faith of Christ is the principall life or soule both of charity and of all other vertues for without it they are all but vaine and counterfeit and very sinnes before God for whatsoeuer is not of faith is sinne The primarie obiect of loue is the same with the obiect of faith and hope For what wee first apprehend by faith and next expect in hope the same we embrace in Obiect of loue loue The secondary obiect of loue is our neighbor whō we loue in and for the Lord. The subiect of loue is the heart for we loue with the heart as the Apostle speaketh Loue out of a pure heart 1. Thess 1. 5. The nature thereof is not in knowledge nor in hoping but in louing In loue two things are principally to Nature of loue be respected first a diligent endeuour for the prescruation of that we loue next an earnest affection to be vnited and conioyned with it both which we see are to bee respected in the loue of God and of our neighbour The properties of loue are many 1. Cor. 13. 4. c. For whereas loue is there is a heape of vertues for Charitie is neuer alone in any man but hath euer many other vertues as companions handmaids attending on it Of the premisses ye may gather some definition of faith as namely that Loue is an holy endeuour for the preseruation of that which is beloued whether God or man with an earnest desire Loue defined to be vnited vnto it For loue is that bond as the Apostle speaketh whereby the members of the body are knit together And it serues also in some sort and place to vnite vs vnto God and Christ notwithstanding that the communiō of Christ the head of his body the church be principally to be ascribed vnto faith And in this respect loue goes before iustification and is a branch in our effectual calling euer going together with faith hope repentance For which cause principally I thought good to speak of it briefly in this Treatise after faith and hope for that faith wherein we say consisteth the second part of our effectuall calling hath these for inseparable companions faith hope repentance after which followes our iustification by order not of time but of nature But in another respect loue followes iustification and appertaineth to the grace of regeneration but of this we shal speake in fit place Now to returne to our purpose the definition giuen before is not so much of loue it selfe as of the worke and function thereof For Loue is properly an affection holy A larger definition of loue or sanctified and not so onely but also supernaturall caried vp to loue those things which are aboue nature and exceed all naturall affection for like as faith is of those things which excell all naturall knowledge and apprehension and hope is of those things which excell all naturall expectation so Loue also is of those things which be aboue the reach of all naturall affection For as wee haue often before admonished this our new-birth in Christ Iesus is not so much a restoring of vs to that image of Adam which he had before his fall as vnto the image of Christ who is a spirituall and an heauenly man in whom and by whom we haue not onely so to speake a naturall sanctitie or holinesse but also doe receiue from him a certaine heauenly and supernaturall vertue and efficacie infused into all affections and powers of the soule But this our supernaturall condition as yet
appeareth not vnto men neither doe we sufficiently feele it and find it our selues but it shall be seene in another life when as we shall put on beare the image of that heauenly man 1. Cor. 15. 49. Now we are called the sonnes of God but as yet it appeareth not what we shall be but we know it shall come to passe that we shal be like vnto him when he shall appeare 1. Io. 3. 2. The Aduersaries spend all their labour in setting forth the commendations of loue and they be too long in extolling charitie For they adorne it with the spoiles of iustifying faith so gracing it with stolen colours and not with it owne proper beautie ascribing the iustification and saluation of man which they take away from faith vnto charitie as shall be seene when we come to speake of the doctrine of free iustification And thus farre shall suffice of charity or loue CHAP. XXXIIII Of Repentance REpentance followeth faith as the effect followeth his cause For that godly sorrow which is according to God and worketh repentance is the daughter of Faith as we shall see afterward Of this benefit there are diuers names in diuers languages The Hebrues do cal it TESCHUBHAH the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a verbe which signifieth to bee wise after a thing is done to retract his sentence to change his mind to returne to a right mind Whereupon Repentance is nothing els but an after wit a reuersing of iudgment and chaunge of determinations The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be carefull and anxious after a thing is done Wherupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing els but a trouble and disquietnesse of heart after a thing is acted Therefore these two Greeke words differ for that the first concerneth properly the mind or vnderstanding the second the heart and affection They differ also in another respect in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehendeth the whole worke and benefit of Repentance for the change of the mind which is implied in this word doth necessarily presuppose the sorrow of the heart and that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a contrition an axnietie after the fact committed whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather restrained to signifie only a part of this benefit namely the first which consisteth in sorow in contrition and the disquiet of the heart after a thing is done for it followeth not that wheresoeuer this same cōpunction of of heart be there should presently follow that sound Repentance as it is necessarie that wheresoeuer sound Repentance be found there also must be that compunction of heart Some there are which make a third difference betweene these two affirming that this sound Repentance properly belongs to the godly and to the Elect and onely to them for the elect onely properly and in very truth become wise after their fals and they doe onely change their minds and their purposes returne to a sound mind whereas some compunction and disquietnesse of heart doth not onely belong to the godly and the elect but also to the wicked and to the Reprobates in whom there is found after a sin committed some griefe and disquietnesse of heart not so much for the sinne committed as for the punishment of the sinne But we are to vnderstand that wheresoeuer this same sorrow is attributed to the wicked there is not vnderstood hereby that godly care and sorrow which is according to God but a worldly sorrow and a sorrow which is vnto death In which sense it is attributed to Iudas Mat. 27. 3. Iudas repented himselfe but contrariwise when it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to the Godly thereby is signified not so much a sorrow for the punishment of sinne it selfe as for the offence and displeasure of God Thus farre of the Greeke names of Repentance The Latines do call it a Conuersion an after-wit to returne to heart and vnderstanding and repentance Conuersion Conuersio Resipiscentia doth fitly answer with the Hebrue word and it is a word which the Prophets haue vsed in the old Testament Teschubbah Conuert me O Lord and I shall be conuerted Ier. 31. Euen as Christ and his Apostles themselues vse the foresaid Greeke words in the newe Testament of Repentance and Compunction of heart A change of the mind is properly signified in the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 change the mind is to begin to be wise after the deede done Penance is signified in the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is deriued of the verbe Poenitere which signifieth a punishment for in this kind of repentance that sorrow and anxietie of the heart is a punishment For as the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth differ from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth poenitentia penance from the word Resipiscentia Resipiscentia Repentance For to passe by other differences the word Penance signifieth properly one part onely of this benefit to wit sorrow disquietnesse and anxietie after the deed done But the word Resipiscentia which is a change of the mind doth comprehend this whole benefit for the change of the mind and to become wise after our fals doth necessarily presuppose the sorrow of the heart as the efficient cause The old Latine translation doth translate both the Greeke words euery where Poenitentia Penance The aduersaries doe earnestly contend that the word Penance is euerie where to be retained to wit that they may defend the Sacrament of Penance as they call it euen by the very name it self to consist in externall and corporall affliction The word Resipiscentia which signifieth a change of the mind is more vsed by our Diuines when they speake of this grace And thus much concerning the names of this benefit The parts thereof are generally these first sorrow then after sorrow a chang of the mind purpose which Parts of Repentance is properly as is afore said signfied by the Greeke word vsed for repentance Wee are therefore first to speake of sorrow which is the first part of repentance and this sorrow is of two kinds First for the punishment of sin which 2. Co. 7. is called The sorrow of the world and also a sorrow Sorrow twofold which is to death Secondly it is a sorrow for the sinne it selfe and because of the offence which is committed against God which in like manner is called of the Apostle A sorrow according to God Of both these we will speake seuerally The principall efficient of the first sorrow which is conceiued in heart for the punishment of sin is the holy Ghost which Rom. 8. verse 15. 16. is called the spirit of bondage to feare that is to say which testifieth vnto vs of our seruile and miserable condition
attained the temporary faith whose sorrow also doth arise from the Gospel and the acknowledgment of the mercy of God in Christ and the change of the mind vnto good is in some sort for the good it selfe for they tast after a sort the sweetnes of God in Christ and are delighted in it And as concerning the amendment of outward life that also is in them a little longer then in those before described They do also returne and relinquish many sins Of this kind it seemes Herod was of whom it is written Mar. 6. 20. Herod feared Iohn knowing that he was a iust and an holy man and he receaued him when he heard him he did many things and heard him gladly And thus far of these 3. steps of impious men in repentance here also I end the doctrine of sound repentance CHAP. XXXVI What the iudgement of Papists is of Repentance IT followeth now that we consider what the Papists do thinke of their Penance for they reiect the very name of Repentance T heir errours are manie which they hold we will take view of some few of them briefly confute them first they say that Repentance is a Sacrament But A Sacrament I aske if it be a Sacrament what sensible signe hath it They answer that the signe is partly the act of y e penitent person partly the words of the Priest whereby the penitent is absolued But I answer in a sacrament there must be not only an audible signe but also a visible there must be also a certaine element and not a ceremonie onely as in Baptisme and the Supper of the Lord. Besides the ceremonies and rites there are elements water bread and wine Concerning this errour this shall suffice Secondly they affirme that the vse of Repentance is this to abolish mortall sinne committed after Baptisme 2. Errour and to make him who of a friend through sinne was become Gods enemie the friend of God againe that is a iust man To this I answer To the restoring and repairing of man who hath sinned after Baptisme we haue no need of any other Sacrament then Baptisme the force and vertue whereof is perpetuall and effectuall throughout the whole life of man for the washing away of sinne to regenerate men for it is false that in Baptisme these sinnes onely are washed away which were committed before Baptisme seeing Baptisme reacheth to the whole life of Baptisme effectuall to the regenerate all his life man and the remembrance thereof is effectuall for the remission of sinnes and our regeneration euen then when a man giues vp the Ghost and departs this life Thirdly they say that the Repentance which was in the old Testament and before the resurrection of Christ 3. Errour is not the same with the repentance which followed the resurrection of Christ for that was no Sacrament but this is I answer that the doctrine of Repentance and of our conuersion to God is one and the selfe same which all the Prophets Iohn Baptist Christ before and after his incarnation and the holy Apostles haue preached Fourthly they say that the principall efficient cause of Repentance is free-will and the strength of nature stirred 4. Errour vp by a preuenting grace and that grace is but onely our helper working together with nature or free-will I answer that it is cleane contrarie for the Spirit or grace of God is the principall efficient cause of Repentance but the instrument are the faculties and powers of the mind not such as they are by nature but as they are sanctified by the Spirit which may appeare euen by this testimonie Ier. 31. Conuert me O Lord I shall be conuerted where the principall efficiencie cause of the work is giuen to the Lord himselfe and to his grace But of vs it may well be said that we become actiue in repentance being acted and moued by the holy Ghost Fiftly they diuide Penance essentially into the act of the Penitent as the matter and absolution of the Priest 5. Errour as the formall cause I answer that there is no necessitie why repentance should be so parted betweene the penitent or confessing sinner and the Priest absoluing For the sinner who doth repent him of his sinne may priuately confesse vnto God and of him also bee absolued without any conceiued or set forme of absolution by the Priest We repent daily and yet there is no need that the matter should be dayly so perfourmed by the sinner repenting and the Priest or minister absoluing Wherefore repentance is not to be restrained to this forme and dialogue or communication which must passe as they say betweene the sinner repenting and the Priest absoluing Sixtly they diuide Penance materially into Contrition 6. Errour Confession and Satisfaction for these three parts doe as it were appertaine to the acts of their Penitents which be the matter of their Sacrament of Penance I answer concerning Contrition which is nothing els but a sorrow of heart we verily admit of it but without anie opinion of merit which they attribute thereunto And as touching Confession first we say that it is not Signes of Repentance properly any part of Repentance but an outward signe of Repentance which is wrought inwardly in the mind for amongst the signes these are numbred confession of the mouth teares humbling of the bodie and other actions of like kind Againe we say that their auricular Confession wherein all euen the priuate sinnes of a man must be numbred as neere as they can remember and whispered into the eare of the Priest we affirme I say that such a Confession is the inuention of mans braine wherof there is no commandement or example extant in the whole Scripture Yea verily the will of God is that manie priuate sins vnto which we alone are priuy should bee concealed not vttered euen as God doth couer the multitude of our priuate sinnes of his free will and mercie wherewith he embraceth vs in Christ Iesus Notwithstanding this he requireth of vs that we priuately repent of them so oft as we shall remember them To conclude concerning Satisfaction we vtterly condemne and renounce it for by it as they teach we satisfie of ourselues the wrath and iustice of God and that by temporall punishments which we willingly suffer for our sinnes This we do vtterly condemne as an opinion which doth derogate from the merit and satisfaction of Christ whereby alone the wrath and iustice of God is satisfied for our sinnes And as for these temporall afflictions of the godly they are not truly satisfactions for their sinnes but by them God doth mortifie the remnants of sinnes and by that meanes prouoke vs to earnest repentance hereby curbing and keeping vs from falling into sinne againe Finally as all things worke for the best to them that loue God so these things which are not so much punishments as crosses do worke together for the best for the godly Neither is
that distinction of temporall and eternall punishments to be allowed for it is certaine that whosoeuer are punished temporally for their sinnes and in that respect and for that cause such also without repentance shall be punished for their sinnes eternally for temporall punishments of the vngodly in this life are the very beginnings of eternall punishments to be suffered in another life And thus farre of repentance CHAP. XXXVII Of mans Free-will AFter the doctrine of Faith Hope and Repentance the doctrine of Free-will is to follow because the Aduersaries do attribute Faith hope repentance or as they call it Penance to the liberty of our will as to the principall agent or cause but they assigne to grace the second place in the worke of Faith hope and repentance for they say after that Free-will is stirred vp by a preuenting grace man by the benefit of his free-will doth of his owne strength beleeue hope and repent him of his sinnes And as for grace that is only a fellow-worker say they and a helper of mans Free-well which principally worketh in faith hope and repentance But to this we haue answered before in the doctrine of repentance we shal hereafter answer it a little more plainely Now hauing thus far shewed the occasion why after the doctrin of Faith hope and repentance we speake of Free-wil let vs come to the point it selfe and discourse of it The will of man is a facultie The wil described of the reasonable soule following next after the facultie of reason for the mind first vnderstandeth and thē iudgeth The function and vse thereof is in willing in nilling in choosing in refusing and in doubting of those things which were before concealed and considered of in the vnderstanding The obiects therof are things simply good and euill and things indifferent I call those things simply good which are commanded by some expresse Things simply good law of God I call those things simply euill which are forbidden by the some expresse lawe of God And those things I count indifferent which are neither expresly commanded nor expresly forbidden in the law of God And if they be commanded or forbidden by anie law of God that is by accident to wit so farre forth as they further or hinder the edification of our neigbour These obiects of the will I subdiuide again into their final causes or ends and into those meanes which tend and leade vs to the ends And thus I apply the functions of the wil to the ends and to the meanes We be said as well to will and nill the meanes as the ends vnto which they serue for to will and nill are things generall but we are said onely to accept and to reiect and to doubt of the meanes for these things are speciall And thus farre of the will according to our present purpose There is ascribed vnto the will a certaine propertie which the Latines call Libertie the Greekes a Power as Libertas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9. 20. where the Apostle speakes of the power the Potter hath ouer the clay And 1. Cor. 7. 37. He that hath power ouer his owne will As if he should haue said hee that hath libertie or power of his will in our vulgar tongue it is called Soueraingtie This libertie of the will is as it were a royall power and the Greeke word is vsed to set forth the power of a king or some supreme Magistrate Rom. 13. 27. Let euery soule be subiect to the higher power For this cause the will in the soule of man is receiued as a Queene and in that respect is said to haue as it were the iurisdiction in her owne hand But to come to some description of Free-will This freedome of will is a libertie whenas a thing being offered to the wil as to a certain Queene whether it be good or euill or indifferent the will euen then can by it own A descripttion of free-will proper right and power either will it or nill it reiect or receiue it or hold a man in suspence For which cause commonly in schooles it is defined to be a power or facultie to like or dislike things that are directly opposite that is to incline to either part of the contradiction to receiue or reiect the one or the other and thus commonly they describe it Yet I like best this descriptiō to wit that libertie of will should bee in respect of good and euill things for concerning them the controuersie is it is I say a power of the will or a certaine right it hath whereby of it selfe and of it owne inward and naturall motion without constraint it wils onely that is good it chooseth the good it wils not that is euill it reiecteth that is euill In one word libertie of will is a power vnto good not to euill I am induced to like best this definition of libertie by the example of the libertie of God himselfe who by the confession and grant of all men most freely wils and Gods free-will doth all things notwithstanding the libertie of God is not so defined that it should be a certaine power whereby he doth so will good as though he might nill it or doth not so will euill as though he might will it but the liberty of God is this of his owne right without constraint onely to will that which is good and nill that is euill Againe the same is plaine by the example of the blessed Angels who haue liberty to that is good onely and not vnto good and euill that is they do not so will good as if they might nill it for they are so gouerned Freedome of Angels strengthened of God that their will onely is inclined to good doth abhor from euill To conclude the same is shewed in the example of Adam of his state before his fal for then truly the liberty of his will was to will good Adams freedom in his innocencie only not both good and euil that is he did not so will good as if he might nil it except you vnderstād a remote power wheras we by this word Liberty to speake properly do vnderstand a more neere faculty of the soule I call that a remote facultie which is incident to the matter as is the power or propertie of laughter in the bodie of a man before it hath either forme or life I call that Remota potentia a neere facultie which is incident to the forme as laughter Propinqua potentia in a man that hath life So in the will of man there is a remote power as appertaining to the matter and there is a neere power as pertaining or consequent to the forme but we as a little before we spake by liberty vnderstand not that remote power which is incident to the matter but that neere power which is consequent to the forme and by the forme we vnderstand that sanctitie which is according to the
image of God which is the soule as it were of our soule and without which our soule is as it The image of God were dead For which cause the Apostle saith Ephe. 2. 1. That without this holinesse wee are truly said to be dead in sinnes and trespasses Whence I conclude that the libertie of will is properly a power or facultie which is a consequent of sanctity as of the formall cause and as it were the very soule of the will Wherby it commeth to passe that the will in this state without constraint doth incline onely to good and doth decline from euill for this libertie of a mans will is according to the similitude image of the libertie of God himself Vnto this liberty constraint is opposite proceeding from some outward agent is contrarie to the nature of the will for it is not a wil if it be constrained neither is it said that the will is constrained albeit man himselfe in whom the will is may be said to be constrained I say that constraint is opposite to libertie and not necessity for those things which wee will or nill freely we will or nill those things of necessity first because of the necessity of Gods decree secondly because of the incident forme of the will it selfe as of holinesse of corruption of both As when man was holy in his creation so long as that holinesse continued of necessitie he did will that which was good and nill the euill So the blessed Angels of a certaine necessitie will that is good and nill the euill and at length when man is glorified he shall incline to good and decline from euill So The will of the vnregenerate man being wholy corrupt before his regeneration of a certaine necessitie he wils the euill and nils that is good and notwithstanding after his manner he doth will freely albeit this be not a true libertie as we shall hereafter see To conclude a man regenerate partly of necessitie doth will good in respect of his new birth partly of necessity hee doth will euill for that he is as yet partly corrupt yet in both respects hee willeth freely for we must distinguish betwixt necessity and constraint for necessitie is more generall and large then constraint is for that which is constrained is necessarie but on the contrarie that which is necessarie is not cōstrained And thus much concerning the libertie of the will in generall There is then a foure fould hate of man to diuers conditions 1. State or states of man to be considered The first state of his innocency before his fall secondly the state of his corruption after his fall thirdly the state of regeneration fourthly the state of glorification First then concerning the first state it is a question whether man in his innocency had liberty of will I answere if you follow the former definition of liberry which is a faculty or power respecting inclining to either side I graunt that in things indifferent it had a liberty but in things simply good and euil man had not in that state of innocency that liberty of wil whereby when he did will good he might nill it and when he did nill euill he might will it except you vnderstand a remote power for in respect of his neer power he was inclined to good only because of the form of sanctity and goodnes in the will which was in him according Propinqua potentia to the image of God but if you follow the latter definition of liberty which is when the wil of it self of an inward motion without coaction or constraint of any externall agent is carried to that which is good only if I say you follow this definition I answere that man in the state of innocency had a liberty of will Concerning the second state of man the question is whether man in the state of corruption now hath liberty 2. State of will I answer if you follow the former definition of liberty I doe not deny that in things indifferent he hath his liberty But in things simply good and euill he hath not liberty For man which is wholy corrupt doth not so will euill as that he may or can nill it neither dooth he so reiect that is good as that he may or can will it except yee vnderstand a power remote for in man vnregenerate that neere power of the will is only inclined to euill because of the form of corruption of impurity which doth wholy possesse his will But if you follow the latter definition of liberty then verily we cannot ascribe that liberty of the wil which is according to the image of the liberty of God himselfe and is a neere power or faculty and wherby without constraint he is caried to that only which is good we cannot I say truly attribute this vnto the vnregenerate and his will For a faculty to euil cannot truly be said a liberty but rather a certaine seruitude And in verity the vnregenerate mans will is not free but bound yet because the vnregenerate dooth not will euill by constraint but of his owne accord and meere motion in some sort it may be said that his will is free Here our aduersaries dissent from vs ascribing liberty of wil to the man vnregenerate whereby also of his owne meere power he may will good where as this liberty or Papists of free will selfe power before preuenting grace lyeth indeede a sleepe yet notwithstanding say they it is in him like as a man though he be a sleepe yet he is both a man and liuing From whence it followeth necessarily as they would haue it that there is some holines and integritiy in the will of a man vnregenerate For there is no selfe power of the will to good vnlesse there be in it the form of sanctity and integrity which is as it were the life of the will and quicknes of this selfe power in the will vnto good The Papists therfore erhere two manner of waies first because they will haue some sanctity and integrity to remaine in the wil of man vnregenerat now after the fal secondly because they wil haue this self power of the wil which necessarily is a consqeuent of the formall cause thereof which is holines as is aforesaid they will haue this selfe power I say vnto good to be in the will For as touching holines and righteousnes it is certaine that all the image of God was lost in the fall of man and what portiō soeuer hereof we shal haue in this life it is repaired as it were created a new by Iesus Christ for which cause it is called a new creature And if this in any respect bee old wherefore is it called new And if any sanctity which is the soule of our soule remaine in man after the fall why is man said after the fall before regeneration to be dead and not halfe dead We forbeare to vse testimonies of scripture in this matter which
are infinite And as concerning the liberty or selfe power which they ascribe to the will of man how many euidences of scripture might be produced to refell y e same Ioh. 6. 44. No man can come Propiqua materia to me except the father which sent me draw him Rom. 8. 5. The wisdome of the flesh it is not subiect to the law of God neither indeede can be 1. Cor. 2. 14. The naturall man perceiueth not the things which are of God for they are foolishnesse to him neither can he discerne them These places of scripture and other such like are to be vnderstood of that neere power of the wil vnto good which therfore the scripture denieth to man in his corruption because there is in him no holinesse left since the fall of Adam For as touching the remote power of the will vnto good which is a consequent of the matter not of the forme we do not deny that it is in the wil of a man vnregenerat And that this also becomes of a remtoe power a neere power so soone as any holynesse is wrought in the will of man by the spirit of Iesus Christ Seeing then we leaue this remote power to the will of the vnregenerate man that is a certaine power of the cause materiall there is no cause why our aduersaries should say that we make men very stocks and blocks because we denie free will vnto them For this power of the materiall cause vnto good which we ascribe vnto the will of man vnregenerat may not truly be ascribed to any dead stock or trunke We must vnderstand in this place that wheras we deny this neere power to the vnregenerate that is a liberty to good we meane hereby that which is good as it is truly good For euen the vnregenerate person may wil that which is good in it selfe as the conseruation of his countrey iustice equity c. But that which in it selfe is good becomes euill in some sort in regard of the man vnregenerat who dooth not will well that which is good in it selfe that is to say neither in that manner nor to that end doth he will it as he ought to will it because himselfe is not good and cleane and to the vncleane all things are vncleare as to the cleane all things are cleane Tit. 2. 15. Againe be aduertised that in this matter of free will I hold that there is one the same reason of good things of what kind soeuer they be naturall or ciuil and humane or spirituall for the vnregenerat man hath not this liberty or neere power to any good thing as it is good and acceptable to God and agreeable to his law albeit by nature his will is most farre estranged from spirituall things which the naturall man perceiueth not which as the postle saith He cannot know yea they are foolishnes vnto him By spirituall good things I meane faith hope repentance iustification eternall life it selfe There is no cause therefore why our aduersaries should ascribe faith hope repentance to the liberty of our will that is to say to the strength of nature as to the principal efficient cause of the same as if we by nature the strength thereof could beleeue could hope and truly conuert our selues vnto God But to the intent this thing may yet be more manifest we must vnderstand that there bee two kinds of good things the one is of humane good things the other is of kinds of good things diuine and spirituall good things Humane good things are either morall and pertaine to euery priuate man or Oeconomicall and pertaine to a mans family or they are Politicall and pertaine to the whole common-wealth or to the whole City Spirituall good things are faith hope repentanceiu stification sanctification life eternall To both these kinds of good things mans will is not like affected for vnto humane things or vnto humane good things it is somewhat more inclined as for example nature doth incline vnto temperancy fortitude liberality iustice albeit it doth neither will nor choose these things which in themselues are good in that manner or to that end it ought Whereby it commeth to passe that those things which in themselues are good yet in respect of him who is vnregenerate become euill and very sinnes before God And concerning things spirituall the nature of man is more estranged from them and when they offer themselues to the will nature it selfe doth wholy abhorre from them This thing may be yet more plain by example experience There are two certaine good things to wit iustice by works and iustice by faith which is called the iustice Righteousnes by works naturall or rightcousnes of God we all haue experience that our will naturally is inclined to that righteousnesse which is by works and which is a certain humane good thing Hence it comes that euen to this day all the world following nature seekes to be iustified by good works But the same will doth wholy abhorre and vtterly dislike that righteousnesse whichis by faith the reason is because it is a certaine spirituall vnknown good thing Hence it comes to passe that so few seeke to be iustified by faith and by the alone mercy of God in Iesus Christ By this and other such like examples it appeares that mans will is more inclined by nature to humane good things and wholy to abhorre spirituall good things Albeit in truth to speake exactly it is inclined to no good at all as it is truly good It is not inclined at all no not to those humane things as they be truly good and acceptable vnto God for it wils them neither in that maner neither to that end it ought So far forth then as it willeth them euen those things that are good in themselues are sins and vnpleasing to God Notwithstanding they differ from those euils and sinnes which euen in themselues in their own nature are sinnes as manslaughter adultery theft and in which I graunt there be more degrees of sin for in these things men sinne both in the substance of the things themselues and in the manner of doing and in the end And the will of man vnregenerate is more inclinable vnto these things by it owne nature then vnto those things which are good in themselues For first it is caried of it owne accord to those which are euill in themselues Secondly it hath but some inclination to things humane which in their owne kind are good Lastly it doth wholy abhorre spirituall good things before regeneration Againe I conclude that humane good things so farre forth as mā vnregenerate doth wil them become in som sort euill and the man vnregenerate doth sin in the very desire of them which thing also is true in things indifferent which are neither good nor euill in themselues For so far forth as man vnregenerate doth will them so far forth they become euill and the vnregenerate man doth sin when he doth