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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11015	A treatise of Gods effectual calling: written first in the Latine tongue, by the reuerend and faithfull seruant of Christ, Maister Robert Rollock, preacher of Gods word in Edenburgh. And now faithfully translated for the benefite of the vnlearned, into the English tongue, by Henry Holland, preacher in London; Tractatus de vocatione efficaci, quae inter locos theologiæ communissimos recensetur, deque locis specialioribus, qui sub vocatione comprehenduntur. English	Rollock, Robert, 1555?-1599.; Holland, Henry, 1555 or 6-1603.; Bèze, Théodore de, 1519-1605.	1603 (1603)	STC 21286; ESTC S116145	189,138	276

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

time after this he added the writings of the Apostles And when as the mystery of our saluation was fully reuealed by that liuely voice first and then that full reuelation was written euer since there hath beene no more vse of the liuely voice of any extraordinarie Prophet or Apostle But the Scriptures written first by the Prophets and after by the Apostles remained only without any liuely voice which could not erre Q. Where must wee begin to count the third age of the Church A. Not so much from the comming of Christ and the sending of his Apostles to all nations as from that time when the Apostles ceased to speake with liuely voice aswel to the Iewes as to the Gentiles for euen then the Church catholick came to mans estate full growth and then the Church began to vnderstand and to learne the wil of God by the written word as being a more accurate and perfect manner of reuelation The time then which was frō the cōming of Christ vntil the death of the Apostles was as it were a passage from the middle age of the church vnto the ful growth ripenes of the same Q. I vnderstand what you say cōcerning the causes of additiō of the written word to the liuely voice of the seuerall ages of the Church now I would haue you speake some thing concerning the scripture or of the writing of Gods word A. I will do so Q. What then call you writing or Scripture A. I call scripture or writing the second kind of reuelation whereby God either by himselfe or by the meanes of men extraordinarily reuealed those things which already had beene deliuered by liuely voice before to wit in that first kind of reuelation Q. Who then were they who euer since the beginning haue written A. First God himselfe next men Moses the Prophets and the Apostles Q. This kind of reuelation which was by writing was it not subiect to error like as that kind which was by a liuely voice A. No truly for concerning that which God himselfe did write there is no question and touching men they were so extraordinarily inspired and gouerned by the spirit of God that in writing they could not erre at all Q. When began it then to be written A. In Moses time Q. How long did the word written continue in the Church A. The scripture or the act of writing continued from Moses euen to the Apostles all which time there was almost no age wherein extraordinarily some one was not stirred vp who in deliuering the doctrine of truth by writing could not erre Q. You thinke otherwise of the scripture it selfe then of the act of writing A. I do so for the scripture it self or that which is now written by Moses the Prophets and Apostles yet continues in the Church and shall continue vnto the second comming of Christ Q. Was there any intermission of writing the word from Moses vnto the Apostles A. There was for it appeareth in all that time which was frō Malachy to Iohn the Baptist none was stirred vp either Prophet or writer inspired by God for the books of the Machabees be not giuen by inspiration as we shal shew hereafter Q. You said that writing continued in the Church vntil the time of the Apostles ought it not then to continue euen vnto the end A. Like as since the Apostles time there is no liuely voice heard in the Church which can be said to be so goned by the holy Ghost that it can not erre at all So since the Apostles nothing is written in the church which may worthily be called or said to be giuen by inspiration Q. What then do you think of so many writings of godly and learned men which haue been published since the times of the Apostles from time to time to the great good and profit of the Church A. Verely I thinke of the writings of Pastors and Doctors in the Church as I think of their preaching to wit that both be subiect to errour and neither is so gouerned by the holy Ghost but that in deliuering the truth of God they may erre Q. It seemeth then that the condition of the Church which is since the time of the Apostles is not so good as hauing neither the liuely voice as is afore said nor the writings as now you speak of those very mē who in deliuering the truth cannot erre A. It hath the scriptures of the prophets and Apostles which as pertaining to the substance of reuelation is full and as touching the kind forme of reuelation it is giuē by inspiration not subiect to error out of the which scripture whosoeuer do not learne all things which are necessary to faith and saluation assuredly such would not receiue from the mouth of God himself openly speaking in an audible and intelligible voice the doctrine and instructon of faith and saluation Q. Wherefore did the Lord so continue to record his will by The cause of the continuance of writing Gods word writing in the Church all that time which was from Moses to the Apostles A. There are the same causes of the continuance thereof as are of the addition of the liuely voice vnto writing For both the condition of the church and the measure of reuelation required the same Q. Why the condition of the Church A. Because the church continually increased and grew as in number so in knowledge Q. What then A. The greater number and riper knowledge do require this that the word be written Q. Why the measure of reuelation A. Because the reuelation of the doctrine of saluation was from time to time made more cleare and manifest euen vnto the times of Christ of his Apostles at which time it was in the end compleate and perfected For it was meete that euery reuelation manifested more cleerely fully should be recorded in writing to this end that it might be surely kept and deliuered to posterities Q. Can ye gather by these things the vse of the continuance The vse of writing of scripture in the Church of God A. Yea truly Q. What is then the vse of it A. To passe by the conseruation of the purity of doctrine the first vse was in respect of the Church for the instructiō thereof as being now in place more ample large in knowledge more perfect Secondly it was in respect of the reuelation of the doctrine it selfe that it might cōprehend and keepe it more fully and cleerely Q. By this vse of scripture or writing which you giue it seemes that this kind of reuelation which is by writing is somewhat more perfect high as that which is best agreeing fitting to persons and things that are more perfect A. It is euen so Q. Thus far then forwriting or scripture now I would haue you declare something vnto me concerning the subiect of this writing of the matter it selfe which is written A. As touching the substance the very same is

the mind enlightned in knowing God in Christ of the will sanctified in imbracing and apprehending God in Christ And here the principall agent is that verie Spirit of Christ who after the first grace and creation abideth and dwelleth in vs not idle but euer working some good in vs and by vs. The second agent working with Gods holy Spirit is the very soule of man or rather the new man or the new creature in the soule and all the faculties thereof By this the holy Ghost that so I may speake knoweth God or otherwise to speake the same to know God the holy Ghost vseth the new creature in man and by this the holy Ghost doth embrace and apprehend God in Christ Thus speakes the Apostle Rom. 8. The holy Ghost saith hee maketh intercession for vs with sighes which cannot be expressed Obserue here how he ascribeth this action of sending forth sighes vnto the Spirit as to the principall agent In this second grace which is the action or worke of faith we stand not as meere passiuely but being moued by the holy Ghost we worke our selues as being stirred vp to beleeue we beleeue and in a word we worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Gods Spirit working in vs. The Aduersaries say this second grace in faith is an action of free-will when as we by our own free-will dispose and prepare our selues to a iustifying grace in beleeuing in hoping in repenting In this action they say not the holy Ghost is the principall agent or any motion to vse their owne word of the Spirit but free-will it selfe which as they say goes before whē as that motion of God working together with their free-will must follow after They speake not a word here of Gods Spirit either in the first or second grace who works effectually in both as is aforesaid but in steede of the holy Ghost they talk of I know not what motion standing without and knocking at the doore They say this motion stirres vp free-will they say it worketh with free-will when it worketh and prepareth vs vnto the grace of iustice or iustification This their doctrine is strange it sauoureth not the holie Scripture of God nor the phrase of Scripture Thus farre of Gods grace in faith or of the second part of our calling and of the two speciall branches of it Next in it we are to consider of the points or conditions before noted which are the verie same with those in our calling afore-going To this second part of our effectuall calling referre the doctrine of faith which in verie truth is the same with it Hope loue and repentance follow faith and Free-will is a common place in diuinitie subalterne or to bee referred vnto that of Repentance CHAP. II. Of the word of God or of the couenant in generall and of the couenant of workes in speciall THE common place in religion which is concerning The common places of religion how they follow in order Gods word or couenant is to be referred vnto this of our effectuall calling as to a most generall heade next follow these points of sinne and of the miserie of mankind thirdly that of faith then follow hope loue and repentance Now therefore we are to speake of the word or of the couenant of God hauing first set down this ground that all the worde of God appertaines to some couenant for God speaks nothing to man without the couenant for which cause al the scripture both old and new wherein al Gods word is contained beares the name of Gods couenant or testament The couenant of God generally is a promise vnder Couenant defined some one certaine condition And it is twofold the first is the couenant of works the second is the couenant of grace Paul Galath 4. vers 24. expresselie sets downe two couenants which in the olde Testament were shadowed by two women as by types to wit Hagar the handmaide and Sarah the freewoman for saith he these be those two couenants Let vs then speake something of these two couenants and first of the couenant of works The couenant of workes which may also be called a legall or Couenant of works the first ground of it natural couenant is founded in nature which by creation was pure and holy and in the law of God which in the first creation was ingrauen in mans hart For after that God had created man after his owne image pure and holy and had written his law in his minde he made a couenant with man wherein he promised him eternall life vnder the condition of holy and good workes which should be answerable to the holinesse and goodnesse of their creation and conformable to his law And that nature thus beautified with holinesse and righteousnes and the light of Gods law is the foundation of the couenant of works it is very euident for that it could not well stand with the iustice of God to make a couenant vnder condition of good works perfect obedience to his law except he had first created man pure and holie and had ingrauen his lawe in his hart whence those good works might proceed For this cause when he was to repeat that couenant of workes to the people of Israel he first gaue the law written in tables of stone then he made a couenant with his people saying Doe these things and ye shall liue Therefore the ground of the couenant of works was Note not Christ nor the grace of God in Christ but the nature of man in the first creation holy and perfect endued also with the knowledge of the law For as touching the couenant of workes there was no mediator in the beginning betweene God and man that God should in him as in and by a mediator make his couenant with man And the cause that there was no need of a mediator was this that albeit there were two parties entring into a couenāt yet there was no such breach or variance betwixt them that they had neede of any mediator to make reconciliation betweene them for as for the couenant of works God made this couenant with man as one friend doth Note with another For in the creation we were Gods friends and not his enemies Thus far of the grounde of the conant of works The thing promised in the couenant of works is life eternall first not righteousnes for that man in his creation was euen then iust and perfect by that original iustice as they call it vnlesse you will say that the righteousnes of works was promised in that couenant for which righteousnes sake after that man had wrought it God would pronounce and declare him to be iust For we are to vnderstand that in this couenant there is a double righteousnes the first is that originall iustice which is nothing else but the integritie of nature in that first state of man This iustice out of all doubt is not promised in the couenant of works for it is the ground of it The

or common prayers of the Church ought to be in the mother tongue Thirdly whether it shal be lawfull for the common people to read the scriptures translated into their owne language or mother tongue To the first question we answer that it is lawfull yea also that it is expedient it should be so and this we proue by some few arguments First the sacred scriptures must be read publiquely before all the people therefore must they be translated into their owne known language for otherwise it were in vain to read them The antecedent is proued Deut. 31. ver 11. 12. The Lord commandeth that the books of Moses be read to all indifferently when they were assembled Men Women and Children with the strangers Ier. 36. chargeth Baruch the scribe that hee should read before all the people the book which he had Translating of the scripture into the vulgar tongues First argument written from his mouth But some will heere obiect that this precept was to indure but for a time I answer the end shewes it must be perpetuall Deut. 31. The end being this that this people may heare learne and feare the Lord. This end is perpetuall therefore so is the law in like manner specially seeing that the reading of the Scripture is the ordinarie and necessarie meanes whereby we be to come to this appointed end So the antecedēt being thus cleered it followeth necessarily that the scripture must be translated into our knowne mother tongue Arg. 2. The people are permitted to read y e Scriptures Second argu therfore they are to be translated into the vulgar tongue for otherwise the common people could neuer reade them The antecedent I proue thus The Sacred Scriptures do furnish vs with weapons against the Deuil as we be taught by Christs example Matth. 4. who gaue Sathan the repulse vsing none other weapons against him but testimonies of Scripture Ioh. 5. chap. Christ commaunded the multitude to search the scriptures Acts chap. 17. the Christians of Beroea are commended for searching the scriptures whether the points were sound and good agreeable to the sriptures which were taught by the Apostles But see more of this antecedent in the handling of the 3. question Arg. 3. The very Papists graunt the scriptures may be read before the people but they say it must be done in an Third argu vnknowen tongue wherefore I reason thus If the scriptures must be read before the multitude in an vnknowen tongue that shall be fruitlesse and without all edification therefore they must be translated into their knowen language The Antecedent is prooued by 1. Corin. 14. 6. If I shal come vnto you speaking in tongues what shal I profit you q. d. nothing And after in the same Chap. ver 19. I had rather speake fiue words with my vnderstanding that I might also instruct others then ten thousandwords in a strange tongue But of this point more hereafter The fourth argument God requires in his people wisdome knowledge and instruction Therefore the scriptures Fourth argu must be read and therefore translated into the vulgar tongues The antecedent I prooue thus Deut. 4. God wil haue his people to be wise of vnderstanding that the nations round about hearing of this might bee smitten with an admiration and say ver 4. Only this people is wise and of vnderstanding and a great nation The Apostle Col. 3. 16. will haue Gods worde to dwell in them richly or plenteously Paul in his Epistles euery where requires the Churches to whom he writes to be filled with all knowledge The aduersaries contend and dispute much against this knowledge which God requires in the common people The fift argument Christ while he liued among the Iewes spake and preached vnto them in their owne mother Fift argu tongue The Apostles of Christ in like manner did preach the Gospell in their vulgar tongue as in the day of Pentecost and after and for this very cause that they might speake to euery nation in their owne knowen language that gift of tongues was giuen them Thus then I reason If to preach the Gospell in the vulgar known languages was no profanatiō of the Gospell then so in like maner to write the Gospel in the vulgar known languages is no profanation of the same for there is like reason of both The sixt argument is from the perpetuall vse and practise Sixt argu of all the auncient Church For in the Primitiue Church the sacred Scripture was translated neere hand into all languages as the Chaldiac the Syriac the Arabian the Armenian the Egyptian the Ethiopian the Indian the Persian the Scythian the Sarmatian tongue There are not a few do auouch this a Homil. 1. in Io. Chrysostome * De corrigend Graecorum Affectib lib. 5. Theodoret c De doctr Chri. lib. 2. cap. 15. Augustine with others And at this day there be extant the Chaldiac the Syriack the Arabick the Egyptian and the Ethiopian translations all which the learned say were done in the Apostles times Chrysostome turned the sacred Scripture into the Armenian tongue as Sixtus Senēsis reporteth Ierom trāslated the scripture into the * Lingua Dalmatica Dalmatick tongue as these men do testify Alphonsus a Castro Eckius Hosius Erasmus Methodius translated it into the Sclauonian tongue as saith Auentine in his Chronicle * Socrates tripartita historia Vlphilas Bishop of the Gothes translated the same into the Gothes language * De ciuitate Dei lib. 15. Augustine writeth that the old Testament was translated into Syriack Harding against Iuel and Eckius write that the Muscouites and the people of Russia had the scripture in their owne mother tongue The historie of England written by Beda affirmeth that the scriptures were translated into the English tongue before his time Beda saith he translated part of the new Testament himselfe Thus far the practise of the old church whereby as by the rest of the arguments afore going it followeth that the sacred Scripture is to be translated into euery countrey vulgar language Now it resteth to see what the Papists answer to this question we haue in hand Some few yeares past they vtterly denied that the sacred Scripture might bee translated into any mother tongue * De choris canonicis Petrus Asoto Censura Coloniensis and Harding before named these write that some are of this iudgment The Scriptures are not to be translated into the vulgar languages And for this cause such as translated Scriptures they were banished and condemned by the Pope and their bookes were prohibited and burnt And when they saw this to be odious to all men these graue Fathers changed their minds and now forsooth they auouch the Scriptures may be translated into the vulgar languages yet by the Popes permission And this albeit it seeme to be something diuers from the former assertion yet in effect it is the verie same For the Pope will permit no man to

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

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

beene heard anie liuely voice either of God or of anie extraordinarie man A. None at all Q. Do you gather by these things which you haue spoken concerning the causes of the continuance of a liuelie voice in the Church what was the vse of it heretofore in the Church A. Yea truly for the vse of it was first in respect of the Church it selfe to giue it instruction while it was yet so small for place and so young in knowledge next in respect of reuelation to deliuer it from time to time more cleerly and euidently vnto the people Q. By this vse of a liuelie voice which you haue here mentioned it seems that this kind of ruelatiō which was by a liuely voice was the more simple and the more familiar and the more imperfect and therefore the more fit for persons and things that were of like imperfection A. It is euen so as you haue said Q. Hitherto I haue heard you speake concerning a liuelie voice now I would heare something of you concerning the subiect of it what say you then was taught all that time by a liuely voice A. In al that time and in euery age the selfe same and the whole truth of God was deliuered by a liuely voice The subiector master of the liuely voice Q. Wherefore then said you that the perfect manifestation of that mysterie of godlinesse was not accomplished till the Apostles time A. By that fulnesse perfection I vnderstood not the substance of the doctrine it selfe but the quality that is the clearenesse of one and the same doctrine For the mysterie of Christ was in the Church and was manifested in some measure from Adam vnto Christ and the Apostles but if the comparison be made of times it may be said to be shut hidden in all ages before the comming of Christ Q. Was the paritie of the heauenlie doctrine sufficientlie conserued and kept by a liuely voice A. The historie shewes plainely that the doctrine deliuered by liuely voice was often corrupted and adulterated Q. How then was it restored It seemed good to God afterward by new reuelations to restore the puritie of his word decayed to conserue and keepe it and to giue a more full declaration of it Q. Was the puritie of doctrine sufficientlie preserued and kept so A. Not so verily and therefore it seemed good to God at length to adde hereunto the written word Q. Are there no other causes of writing the holie Scriptures A. There are for first the condition of the Church required that the Scripture should be added vnto the liuely voice and next the measure also of reuelation Q. Why the condition of the Church A. Because at length in Moses time the Church began to be both in place more large as being spred throughout a whole nation and to grow greater and riper in yeares for the time from Moses vnto Christ was as it were the time of the midde age or young yeares of the Church Q. What then A. The written word therefore was first in respect both of place and ripenesse of age for both a whole nation is more easily taught by writing then by voice and the age which is more ripe is more capable of that doctrine which is deliuered by writing that is by that kind of reuelation which is not so familiar and simple and by writing doth more easily conceiue any mans meaning Q. Why doth the measure of reuelation require the written word A. Because whereas before Moses the reuelation of the mysterie of godlinesse was small and very obscure it seemed not good to the Lord to cause it straight waies to be written to the intent it might be kept for posteritie But when in Moses time the Reuelation began to bee much more cleare then before then it seemed good vnto God to commit it to writing to the intent it might be reserued and remain for those which should come after For that which is more perfect and full that wee are to write to this end that it may remaine both for vs and our posterity but that which is more imperfect that we doe not esteeme worthy the writing or to be reserued vnto posterity Q. Before you go anie further I would haue you declaare vnto me the ages of the Church where of you haue so oft made mention A. I will so do Q. How manie ages then say you are there of the Church A. Three the first was from Adam vnto Moses which was the infancy and childhood of the Church the second from Moses vnto Christ which was the youth or middle age of the Church the third from Christ and his Apostles euen vnto the end which may be called the ripe age of the Church if it be compared with the ages past for otherwise we are not men growne vntill we bee gathered together with Christ our head in heauen Q. Do you meane then that God had respect alwaies of these three ages in his proceedings with his Church A. I meane so indeed for that I may so speake hee hath tempered these three things proportionally to these three ages of the Church to wit first the measure of reuelation secondly his holy Spirit thirdly the manner of reuelation Q. Declare I pray you more particularlie what you haue said A. To the infancie and childhood of the Church he gaue the least measure of reuelation to wit first the first principles of religion onely Secondly the least measure of the holy Spirit to wit that which was proportionable to the reuelation Thirdly one onely kind of reuelation which was by liuely voice as being the most fit for the instruction of infants and of such as were weake in the faith Q. I vnderstand what you saie concerning the first age of the Church now I would haue you speake concerning the middle age which you call the youth of it and to applie these three things mentioned to it in like manner To the middle age of the Church he gaue first a greater measure of reuelation Secondly so to speake a greater portion of the holy Spirit Thirdly a double kind of reuelation the liuely voice and the Scripture The liuely voice I say because as yet it was but weake and the written word because it was in age better growne and so more capable in some sort of the word written for God hath tempered these two kinds of reuelations together and of both hath made a middle kind of reuelation according to the time and age which wee call the middle and as it were the temperate age Q. You haue spoken of the first second age of the Church now I pray you speake of the third A. To the third age of the Church which I call the manly or ripe age he gaue first a full measure of reuelation Secondly a most plentifull effusion of the holy Ghost Thirdly both those kinds of reuelation and that now truly containing a full and perfect reuelation hee taught it by liuely voice for a certaine