towardes them therefore they loue him and for this loue of him whom they haue offended they are the more grieuouslie sorry So is it saide of Peter Matth. 26 75. So he went out and wept bitterly This Sonne-like fear differeth from a seruile or slauish fear because this son-like feare ariseth from a confidence and loue of god and therfore principallie it shunneth the displeasing and offending of God and is certaine of euerlasting life Seruile feare ariseth from a knowledge and an accusing of sinne and from a feeling of gods iudgement and anger against sinne and is a shunning and hatred of God and punishment not of sinne and is so much the greater how much the more certaine expectation there is of euerlasting damnation and howe much the greater despaire there is of the grace and mercy of God This feare of God is in diuels and in the wicked and is that beginning of euerlasting death which the wicked feele in this life Gen. 3.10 J heard thy voice in the garden and was afraide Iames 2. The Diuels beleeue and tremble Isai 57. There is no peace vnto the wicked Wherefore seeing it is an hatred and shunning not of sinne but of God and is repugnant to the faith and loue of God it is not commanded but forbiddden in this commaundement 1 John 4.18 There is no feare in loue but perfect loue casteth out feare for fear hath painfulnesse and he that feareth is not perfect in loue Now because in the Saintes in this life neither faith nor loue are perfect but are often shaken with many tentations and doubts therefore albeit this Sonne-like feare is begunne in them yet is it neuer in that puritie but that some seruile feare is mingled with it Examples hereof are rise and frequent in the Psalmes and in the booke of Iob. Psalm 32.3 When J held my tongue my bones consumed when J roared al the daie Psalm 38.4 Mine iniquities are gone ouer mine head and as a weightie burden they are too heauie for mee Mine heart panteth my strength faileth me Iob. 13.24 Wherefore hidest thou thy face and takest me for thine enimy We are further hereto obserue that oftentimes in scripture the loue of god and the fear of god is taken for the whole worship of god or for the generall obedience according to all Gods commaundementes As Prou. 1.7 The feare of the Lord is the beginning of wisedome 1. Timot. 1.5 The ende of the commaundement is loue out of a pure heart and of a good conscience and of faith vnfeigned 1. Iohn 5.2 In this wee know that wee loue the childen of god when we loue god and keep his commandments The reason heereof is because the knowledge of God the feare and loue of God and faith are causes of our whole obedience and they who truly loue and feare God wil not offend him in any thing but endeuor to do al thinges pleasing vnto him and acceptable The vices which are opposite or contrary to the vertues of this first commaundement NOT to haue the true god is either to haue no god or to haue moe gods or another than the knowen god or not to acknowledge god to bee such vnto vs as he is manifested Likewise not to trust in god not to subiect and submit our selues vnto God in true humilitie and patience not to hope for all good thinges from him alone not to loue and feare him The parts of this impietie are those vices which are contrarie vnto those vertues which were before recited Vnto the knowledge of God is repugnaunt 1. The ignorance or not knowing of the true God and his will which is not to know those things of God or to doubt of them which we ought to know by the benefit of our creation by his manifestations This ignorance is either naturall or engendred in men which is of those things which we are ignorāt of or cannot vnderstand thorough the corruption of our nature or else it is a purposed or endeuoured ignoraunce which is of those thinges that our conscience telleth vs must bee inquired after neither yet doe wee inquire after them with an earnest desire namely with a desire of learning them of obeying God Of this ignorance it is said Psal 14.2 There is none that doth vnderstand and seeke God 2 Errors conceiued or false imaginations opinions of him as when some imagine there is no God some faigne that there are moe Gods or if they professe it not in words yet indeed they make Gods while they ascribe those things to creatures which are proper to God only as they who make their praiers vnto Angels and to men departed For praier and inuocation attributeth vnto him who is inuocated infinite wisdome and power Wherefore Paul saith that they who pray vnto creatures Rom. 1.23 Turne the glorie of the vncorruptible god to the similitude of the image of a corruptible man of birds and of foure-footed beasts Apoc. 19.10 and of creeping things So neither will the Angel suffer Iohn to worship him and addeth this reason J am thy fellow seruaunt and one of thy brethren which haue the testimonie of Jesus worship God In like manner also they imagine false opinions of God who knowe God to bee but one but knowe not the true god as Mahumets Sectaries And so they also who know that one and true God but neglect him and are not moued to worship him to trust in him to loue him For the knowledge of good doctrine doth not suffice alone because then the Diuel also should haue this vertue but there must also accompany it an inward motion of the minde to embrace and follow the same 3 Magike Sorcery Witchcraft which is most repugnaunt and contrary to the knowledge of God For it is a league or couenant with the Diuel the enimy of God with certain woordes or ceremonies adioined that they doing and saieng this or that shal receiue thinges promised of the Diuell and such thinges which are to be asked and receiued of god alone as that by his aide and assistaunce they shal know or woorke things not necessarie tending either to the fulfilling of their euil lusts or to ostentation or to the commodities of this life Now in these ceremonies and wordes which they vse there is no efficacy or force but the Diuel himselfe accomplisheth those things which he hath promised to this end that they may reuoult from God to the Diuel Magus as also Magia that is Magike is a Persian word signifieng a Philosopher or a teacher But men perceiuing their owne ignoraunce sought for the Diuels help Leuit 20 6. Deut. 18.10 so the names grue infamous Now as Magicians so they also are condemned by this commaundement whosoeuer vse the help of Magicians Vnto Magike belong enchauntments which are the vsing of certaine woords or ceremonies according to a couenaunt before entered with the Diuel which being doone and spoken the Diuell should perform that which the
of Christ applied vnto vs by faith and yet according to workes as according to the tokens or testimonies of faith from which they proceede and which they as effectes thereof doe shewe to bee in men 4 Obiection The Scripture in manie places ascribeth perfection of good woorkes to Saintes euen in this life and saith that they are perfect and did walke with their whole and perfect heart before God Psalme 119. I haue sought thee with my whole heart and in the same Psalme Blessed are they that keepe his testimonies and seeke him with their whole heart Genes 6. Noah was a iust and vpright man in his time 2. Chron. 15.17 The heart of Asa was perfect in all his daies Matth. 5. In what sense the Scriptures sometimes ascribe perfection of workes to the regenerate in this life Bee yee perfect as your father in heauen is perfect Answere First these and the like speeches speake of that perfection which is not of degrees but of partes or of the integritie and syncerity of the obedience begun in them Perfection of degrees or obedience perfect in degrees is that which hath not onely all the parts of obedience but that degree also which the law requireth in vs. Such a perfection haue not the regenerate in this life They haue indeede all the partes of obedience begun in them but yet weakely so that they are here daily more and more perfected but attaine not to the chiefe and due degree thereof vntill they inioy the life to come The perfection of partes is the integrity of obedience or whole obedience begun according to the whole law or it is a desire and endeuor to obay God and withstand corrupt lustes according not to some only but to al the commandements of his lawe The perfection of securitie is a desire or studie of obedience and godlinesse not fained but true and earnest albeit somewhat bee wanting to the partes as touching the degree This perfection to wit both the integritie and syncerity of obedience is in al the regenerate For vnto them is it proper to submit themselues to the commaundementes of God euen to all without exception and to beginne in this life all the partes of true godlinesse or obedience This is called also the iustice of a good conscience because it is a necessarie effect of faith and pleaseth God through Christ And albeit in all men euen in the most holy much hypocrisie remaineth as it is saide Euerie man is a lyer yet there is a great difference betweene them who are wholy hypocrites and please themselues in their hypocrisie hauing no beginning or feeling of true godlinesse in their hearts and those who acknowledging and bewailing the remnantes of hypocrisie which are in them haue withal the beginnings of true faith and conuersion vnto God Those hypocrites are condemned of GOD these are receiued into fauour not for this beginning of obedience in them but for the perfect obedience of Christ which is imputed vnto them And therefore to this declaration or exposition another is also to be added That they who are conuerted are perfect in the sight of God not onely in respect of the partes of true Godlinesse which all are begunne in them but also in respect of the degrees of the true and perfect righteousnesse of Christ imputed vnto them As it is said Coloss 2.10 Yee are compleate in him Heb. 10.14 With one offering hath he consecrated for euer them that are sanctified But they reply that the perfection also of degrees is attributed vnto the Saintes in the Scripture 1. Corint 2. vers 6. Wee speak wisedome among them that are perfect 1. Cor. 14. Be perfect in vnderstanding Eph. 4. vers 13. Till we all meete together in the vnity of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ. But these places also doe not call them perfect in respect of the Law of God that is in respect of that degree of knowledge and obedience which the Law requireth in vs but in respect of the weaker who haue lesse light and certainty and readines confirmed by vse and exercise to obey God to resist carnall lustes and to bear the crosse For so is this perfection expounded Heb. 5. and Ephes 4.14 That we be no more children wandering and carried about with euerie wind of doctrine Philip. 3.12 Not as though I had alreadie attained to it or were already perfect They oppose against these aunsweres a place out of 1. Iohn 4. vers 17. Herein is the loue perfect in vs that we should haue boldnesse in the daie of iudgement for as he is euen so are we in this woorld There is no feare in Loue but perfect Loue casteth out feare for feare hath painfulnesse and hee that feareth is not perfect in Loue. But Saint Iohn meaneth not that our Loue towardes GOD but Gods Loue towards vs is perfect that is declared and fully knowen vnto vs by the effects or benefites of GOD bestowed vpon vs in Christ Our regeneration newnes of life doth assure vs of our iustification as being an effect thereof or as Saint Paul speaketh Roman 5. Where hee saith that the Loue of GOD shed abroad in our heartes by the holy Ghost is the cause why wee doe without feare and with bouldnesse expect the day of iudgement And of this mercy and free Loue of GOD towards vs hee signifieth that by this token or testimonie wee are assured because in this life wee are refourmed by the holy spirite to his image For by our regeneration wee are assured of our iustification not as by the cause of the effect but as by the effect of the cause Nowe though regeneration be not perfect in this life yet if it bee indeede begun it sufficeth for the confirmation and proouing of the truth of our faith vnto our consciences And these very words which S. Iohn addeth Loue casteth out fear shew that Loue is not yet perfect in vs because wee are not perfectly deliuered in this life from fear of the wrath and iudgement of God and eternal punishment For these two contrary motions are now together in the godly euen the fear and loue of God in remisse and low degrees their feare decreasing and their loue and comfort or ioy in God encreasing vntill ioy get the conquest and perfectly cast out all trembling in the life to come when GOD shall wipe away euery teare Diuers places of Scripture to be vnderstood of the vprightnesse of a good conscience not of anie perfect fulfilling of the Law in the godly Obiection Iohn 3.21 He that doth truth commeth to the light that his deedes might bee made manifest that they are wrought according to God 1. Iohn 3.20 If our heart condemne vs not then haue wee boldenes toward God Psalm 119. I haue not declined from thy Lawe Therefore the good woorckes of the regenerate maie bee alleadged and stand in Gods
Matth. 12.31 Euery sinne and blasphemy shal be forgiuen vnto men but the blasphemie against the holie Ghost shal not be forgiuen vnto men Whence it appeareth seeing Paul saith hee was a blasphemer and yet obtained pardon and seing likewise christ affirmeth that some blasphemy is forgiuen and some is not forgiuen that the name of blasphemy is taken in diuers senses Vnto the confession of the truth is repugnaunt first The denial of the truth for feare of hatred or persequution or ignominie This deniall is of two sortes The first is an vniuersal and general defection from true religion which is to cast awaie the profession of the truth either certainelie or doubtfullie knowen and receiued with a certaine and purposed aduise and with the whole hearts desire of resisting God and without anie griefe or remorse of flying and shunning this casting awaie of the truth and without any purpose of obeying God in applying vnto himselfe the promise of grace and in shewing repentaunce This denial is proper to reprobats and hypocrites Whereof is spoken Matt. 13. and Luk. 8. and 1. Joh. 2. And this defection if it be don against the truth certainly knowen is sinne against the holy Ghost whereof none repent The other denial is special and particular which is the denial of weaklings is committed either through error not voluntary neither purposed or through feare of affliction when as notwithstanding there remaineth still in the hart an inclination and griefe detesting that weaknesse and denial and some purpose also to struggle out of it and to obey God by applying vnto himselfe the promise of grace and by giuing himselfe vnto repentaunce Into this denial may the elect and regenerate fall but they get out of it againe and returne vnto the confession of the truth in this life as it is shewed and exemplied in Peter Matth. 26. Secondlie Vnto confession is also opposed dissimulation or dissembling and hiding of the truth when as Gods glorie and our neighbours safetie requireth a confession of the truth which then requireth it when false opinions concerning God and his wil or woorde or concerning the church seeme to be confirmed and strengthned by our silence in the mindes of men or when those thinges remaine secret and hidden which God wil haue known and manifest for the maintenance of his glorie against the reproches of the wicked for the conuincing of the obstinate and for the instructing of those which are desirous to learne or lastly when our silence maketh vs suspected to be approuers and abetters of the wicked Thirdly vnto the right and lawfull confession of truth is opposed an vnseasonable and vntimelie confession that is whereby without any aduancing of Gods glory and without the furtherance of any ones safety and without any necessity of discharging his calling or duety there is stirred vp either a derision and euill entertainment of the truth or the fiercenesse and cruelty of the enemies against the godly Such a confession whereas it dooth rather darken than set forth the glory of God rather hindereth than furthereth the safety of the Church swarueth plainly from the scope and end of true and lawful confession and therefore is not a right vsing but an abusing of Gods name Therefore Christ forbiddeth it Mat. 7. Giue not that which is holie to dogs And Paul Tit. 3.10 Reiect him that is an heretique after once or twise admonition knowing that he that is such is peruerted and sinneth beeing damned of his own self Neither doth that crosse this which is said 1. Pet. 3.15 Be readie alwaies to giue an answere to euerie man that asketh you a reason of the hope that is in you with meekenesse and reuerence For Peter willeth vs to be alwaies in a readinesse or furnished to make aunswere concerning the summe and groundes of Christian doctrine yet so as that it is not necessary to vtter and expound all vnto euery one but vnto all those which require a reason and an account of our faith therby either to learne it or to know it But whom we see once to scoffe at the true doctrine which hath beene expounded confirmed vnto them if they again require a reason and account of our faith we are not to make further answere For so Christ himselfe after hee had sufficiently confessed and confirmed his doctrine by testimonies answereth nothing vnto the High-Priest and Pilate touching the false witnesses and Luk 22. himselfe rendereth this reason of his silence If J shal tel you you wil not beleeue me Another reason is giuen by Isaiah cap. 53. He was oppressed and was afflicted did not open his mouth that is because Christ knewe he was now to suffer according to his fathers will after his cause was sufficiently defended he is not careful of deliuering his person from iniuries contumelies and punishments For he knewe that this obedience did tend to his fathers glorie But contrariwise when the High-Priest adiureth him he confesseth himselfe to bee Christ because then his silence woulde haue giuen suspicion of contempt of the name of god whereby he was adiured Obiection We do not perceiue who are swine and dogs wherefore we are to render a reason of our faith to al without putting anie difference Aunswere Christ doth not cal al wicked men swine or dogs but those only who contemne and make a mock of the doctrin confirmed which they haue heard and which hath beene expounded vnto them 2. Christ willeth not vs to iudge of dogs and swine by the secretes of their hearts but by their present words and deedes If againe it be replied In matters of difficultie and such as are hard to be iudged except there be deliuered some certaine and exact rule how to iudge and deale mens consciences are left wauering and in doubt 1. But if also we are to iudge of the outward shew of swine and dogs it is hard to pronounce who are to bee accounted for swine and dogs Therefore mens consciences are left in doubt vnto whom and when confession must bee made The Minor is false For Christ wil haue none to be counted for dogs and swine but such as shew manifest stubburnes and obstinacy in their woords and deedes of whom it is no hard thing to iudge out of the word of God And further the holy Ghost is promised vnto all that aske him by whom their iudgementes and actions may be directed that they er not And lastly seeing in this life we attaine not vnto the perfection of Gods Law neither in other things neither in this point they who ioine the desire of Gods direction with an earnest care of Gods glory and loue of their neighbour may and ought to be certain assured either that their counsels are so ruled by the holy Ghost that they erre not or if they er that yet their error is pardoned forgiuen them And this certainty sufficeth for the reteining of a good conscience If lastly it be obiected That tyrants and manie Magistrates
conuicted by the force of the trueth to haue stubbornely sought after error and blindnes The difference of this true doctrine from others 1 This doctrine was deliuered from God other Sectes are sprung from men and haue beene inuented by Diuels 2 True Religion hath firme testimonies diuine such as quiet consciences The Law by nature known yet darckened and conuince al other Sects of error 3 In the doctrine of the Prophets and Apostles is deliuered the whole Lawe of God rightly vnderstood and vncorrupt and both the Tables of the Law are perfectly kept As for other Sects they cast away the principal parts of Gods Law that is to say the doctrine concerning the true knowledge and worshippe of God which is contained in the former Table of the Decalog as also they do reiect the inward and spirituall obedience of the second Table That little good and true which they haue is a part of the commandement concerning the discipline conteined in the second Table or concerning the outwarde and ciuile duties towardes men The Gospel by nature not knowen 4 The whole Gospel of Christ that rightly vnderstood is in the true church alone taught and in this true doctrine alone is it contained Other sects either are clean ignorant of it as the Ethnickes Philosophers Iewes Turkes who also are as very enemies of the Church or they doe patch some litle part of it out of the doctrine of the Apostles vnto their owne errors of which part yet they neither know nor perceiue the vse as the Arrians Papists Anabaptists and al other Heretikes of whom some concerning the person others concerning the office of our mediator maintaine errors Al these though they arrogate vnto themselues the title of the Church and professe the name of Christ yet since that they depart from that onely foundation of the Church which is Christ that is since they do not acknowledge Christ either to be true God or true man neither do seek for righteousnes and saluation wholy in him they are not the members of the true Church not so much as in outward profession as it is said 1. Iohn 4. Euery spirit which confesseth not that Iesus Christ is come in the flesh is not of God and this is the spirit of Antichrist The difference of this true Doctrine from Philosophie It is true that wee studie Philosophie and not the Doctrine of other sectes but yet there is a very great differēce between these twoo Doctrines 1. Philosophie is whollie naturall but the principall part of this doctrine that is the Gospel is reuealed from aboue euen from God 2. Only this doctrine declareth the Gospel Philosophie is quite ignorant of it 3. The Doctrine of the Church sheweth the originals of our miseries Philosophie doth not so 4 This doctrine whereas it doth assure vs of eternal life it doth minister comfort vnto our consciences and sheweth vs the way how to wade out of dangers Philosophie teacheth vs not so much as this 5. Of this we are taught the whole Law Philosophie letteth passe the chiefest partes Indeede Philosophie conteineth two partes profitable for mans life as Logick Mathematikes others which God would not deliuer in this doctrine But as concerning this doctrine Philosophie hath but a little part of the Law that obscurely and that taken out but of a few preceptes of the Law It hath certain common comforts those that are not common it hath not as being proper vnto the Church Commō comfortes are these 1 The prouidence of God or the necessitie of obaying him 2. A good conscience 3. The woorthines of vertue 4. The final causes or the endes which vertue proposeth 5. The examples of others 6. Hope of reward 7. A comparing of euentes because a lesse euil is compared vnto a greater Those comforts which are not common but proper vnto the Church are 1. Remission of sinnes 2. The presence of God in miseries themselues 3. Our finall deliuerie Certaine notes or markes by which the Church is distinguished from others The marks which distinguish the Church or the professors of true doctrine from others are these 1. Puritie of doctrine 2. The right vse of the Sacramentes 3. Obedience towards God and his doctrine both in life and maners Many times truly great vices do grow in the Church but they are not maintained as falleth out in other Sectes For the true Church is the first her selfe that doth comprehend and condemne them before any other As long as this remaineth so long remaineth the Church OF THE THIRD QVESTION Whence it may appeare that this Religion alone was deliuered of God which is conteined in the Scripture GOD in the very creation of the woorld put this bridle in the mouth of all reasonable creatures that no man without extreme and manifest impudencie such as was the Diuels in paradise durst saie that anie thing if it were once apparantly knowen to haue beene spoken or commaunded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heauens hearken O earth For the Lord hath spoken Thus saith the Lord. The woorde of the Lord came to Esaias Ieremias c. Since therefore it appeareth that the bookes of the olde and new Testament are the wordes of God there is no place left of doubting whether that bee the true Religion and doctrine which is conteined in them But whether these bookes were written by diuine instinct and by what proofes and Testimonies we are certaine of so great a matter this is a question not to be let passe of vs. Wherefore this question is necassary For except this aboue all other things remain stedfast and immoueable that whatsoeuer we read in the bookes of the Prophets and Apostles doth as truely declare the wil of God vnto vs as if wee did heare God openly speaking to vs from heauen it cannot chuse but that the very foundation and whole certainty of Christian Religion must bee weakned Wherefore it is a consideration worthy those who are desirous of the Glory of God and do seeke for sure comfort to enquire whence it may appeare vnto vs that the holy Scripture is the word of God To this question now long since answere hath bin made by the Papists that forsooth it is not otherwise certain The first part The autority of the Scripture doth not depēd of the Church then because the Church doth confirme it by her Testimonie But we as we neither reiect nor contemne the Testimony of the true Church so we doubt not but their opinion is pestilent and detestable who often saie that the holie Scriptures haue not their authoritie else-where then from the woorde of the Church For first wicked is it and blasphemous to say 1. Reason The reproch of God that the autority of Gods woord dependeth of the testimonie of man And if it be so that the chiefest cause why
not knowing the scriptures neither were they the true Church though they seased vpon the name and place of it 2 Answere Vniuersallie Secondly the true Church indeede erreth not vniuersallie For alwaies the light of the truth especially concerning the foundation of doctrine is preserued in some mens minds wherupon the Church is called the pillar and ground of truth But yet neuertheles some also of the godly oftentimes fall into errors through ignorance and infirmitie yet so that they hold the foundation neither doe they defend their erronious opinions contrarie to their conscience and at length they forsake them euen as it is said If anie man builde vpon this foundation gold 1 Cor. 3. Ephes 4. 1 Cor. 12 siluer c. And Philip. 3. If ye bee otherwise minded God shal reueile euen the same vnto you Last of al there is giuen vnto euery man grace according vnto the measure of the gift of Christ And the spirit distributeth to euerie man seuerallie as he wil. The Apostles before they had receiued the holie Ghost at Whitsontide were the liuely members of the Church yet erred they concerning the kingdom office of the Messias There were of the Chiliasts opinion great men in the Church as Pasias Irenaeus Apollinarius Tertullian Victorinus Lactantius Methodius Martyr And therefore although the Church er not vniuersallie yet oftentimes some of her members erre when as they swarue from the woord which God suffereth not seldome to happen vnto them for to keepe vs beeing warned of our weakenes and blindnes in modestie and his true feare and in daily inuocating of him and withal to teach vs that the truth of doctrine is not to be measured by the title of the church but by the woord deliuered of him by the handes of the Prophets and Apostles as it is said Thy woord O Lord is a lanterne vnto my feet Psalm 119. and a light vnto my pathes Likewise 1 Tim. 6. Keepe that which is committed vnto thee and auoid profane and vaine bablinges This ground beeing once laied 7 Obiection The Church ought to obey Bishops by the commandement of God that so far foorth the Church erreth not as it doth not swarue from the written woord of God it is easy to answere to that which they make shew of to the contrarie that the Church is ruled by Bishops and therefore must obey them as it is saied Act. cap. 20. Take heede vnto all the flocke whereof the holy Ghost hath made you ouerseers to gouerne the Church of God And Mat. 18. If hee refuse to heare the Church let him bee vnto thee as an heathen man and a Publicane Luc. 10. Hee that heareth you heareth mee and hee that despiseth you despiseth mee And to the Hebrewes 13. Obey those who beare rule ouer you For both they must rule and the Church must obey them according vnto the prescript of Gods woord as it is said If any man preach any other doctrine let him bee accursed Aunswere Necessarilie in those 〈◊〉 things which belong to the ministery frely in traditions Gal. 1. Whatsoeuer therfore the ministers propound out of the woord of God vnto the Church wee must of necessity obey it that which the Lord teacheth Matt. 23.2 when hee saieth The Scribes the Pharisees sit in Moyses chaire All therefore whatsoeuer they bid you obserue that obserue and doe For they sit in Moses chaire who teach Moses doctrine in the Church If also they ordaine any thinges indifferen◠and of a middle sort which are profitable these also are to be obserued for maintaining of order and auoiding of offence But if they require vs to beleeue or obserue thinges repugnant to the woord of God or thinges that are in their owne nature indifferent with putting an opinion of necessitie in them and of woorshipping of God they sit no longer in Moses chaire but in the chaire of scorners and of them it is said Iohn 10. The sheepe heard them not Likewise 1. Tim. 4. In the latter times some shall depart from the faith and shal giue heed vnto the spirites of error And that the decrees of the Bishops also are not to bee receaued among the precepts and decrees of the Church is confirmed by the example of the ciuill magistrate whose iust good Lawes binde the cōsciences of the subiects 1 Inst For the dissimilitude of the examples consisteth in that that God himselfe by expresse woorde hath decreed a necessitie of obedience to the Lawes and commandements of the ciuil magistrate 1 Instance The magstrate doth bind the consciences therfore Bishops which are not repugnant vnto his Law but hath giuen a liberty of conscience in traditions of the Church so that he pronounceth himselfe to be angrie with him who obeieth not ciuil magistrats as long as they command nothing repugnant to his Lawes but not with them which without offence do contrarie to the constitutions of Bishops For of the magistrate it is said Rom. 13. We must obey him for conscience sake But of thinges indifferent in the Church Coloss 2. Let no man condemne you in meat or drink or in respect of a holy daie 2 Instance The higher power doth more bind 1 Answere Likewise Gal. 5. Stand fast in the liberty wherewith Christ hath made vs free Now if againe they reply that the office of Bishops is aboue the ciuil power and therefore hath greater force then that to bind men to obey first we graunt that more obedience is due vnto the superior power then to the inferiour as long as it commaundeth nothing contrarie to Gods woorde As long therefore as the ministers propound the word of God vnto the Church and for auoiding of offence commaund such thinges to be obserued as appertaine to decencie and order they do not now offend against them but against God whosoeuer obey them not But if they require their lawes concerning thinges indifferent to be obserued with putting an opinion of necessitie in them and of the worship of God and do make them necessarie when there is no danger of offence to ensue Because this charge is contrarie to the word of God no obedience is due vnto it Further we confesse that greater obedience is due vnto the superiour power in those things in which it is superiour that is in which God would haue other powers to obey it But the ministerial power is superiour vnto the ciuil in those things which belong properly vnto the ministerie that is which are of God deliuered commaunded and committed vnto the ministers that by them they may bee declared vnto the Church But of matters indifferent concerning which nothing is either commanded or forbidden of God the ciuil power is superiour by reason of the authoritie which God in these matters hath giuen vnto the ciuil magistrate and not to the ministers of the Church Obiection 8 But against this they returne againe That wee also doe alleadge the Testimonies of councels fathers in
them which were not my people thou art my people And they shal say thou art my God 3 Obiection He that is borne of God sinneth not Therefore the regenerat sin not Aunswere 1. He sinneth not to death The elect may sinne against their conscience yet not to death For the elect doe not wholy forsake God albeit they sinne against their conscieÌ„ce but they retain stil some beginnings of true godlines by which as by sparcles they are stirred againe to repentance as Dauid Peter Manasses 2. He sinneth not as hee is regenerated but hee sinneth as long as hee abideth in this life sinne not raigning in him and yet some times raigning too as he is not regenerated by the spirit of God Regeneration but bâ—gun in this life but is as yet carnall For regeneration or the renuing of vs to the image of God is not perfected in an instant but is begun onely in this life and in the life to come is at length finished 1. Ep. c. 1 For so doth Iohn himselfe pronounce of himself and all the Saintes in this life If wee say that wee haue no sin wee deceaue our selues and truth is not in vs. If wee acknowledge our sinnes hee is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnes This is therefore the meaning of Iohn that the regenerate indeed do sinne but yet not so that they make much of their sinne or doe so at any time yeeld and assent to euil desires that they cast away all loue of godlines and repent not For alwaies in the regenerat there remaineth some remnant of a regenerat nature which causeth either a strife against sinne or else true repentance that is it suffereth them not to sinne to death or euerlasting destruction or wholly to forsake God And this consolatioÌ„ so long they enioy as they know themselues to be regenerated that is as they keepe faith and a good conscience 4 Obiection It is said 1. Iohn cap. 3. His seed remaineth in him neither can hee sin because he is borne of God And. 1. Pet. 1. Being borne anew not of mortal seede but of immortal by the word of God who liueth and endureth for euer If therefore the seede of Gods woord neuer dieth in them that are borne anewe they euer remaine regenerate The regenerate in this life may and doe oftentimes leese the grace of God in part but not in whole euer retaine grace neither euer fal into Raigning sinne Answere The regenerat may leese and doe often leese grace and the holy spirit as concerning some giftes somtimes more somtimes fewer although they leese it not if we respect al the gifts For there abideth in theÌ„ some beginning or print of true faith conuersioÌ„ which although when they yeeld to euil inclinations or desires it is so oppressed darkned that it neither can be known of others neither confirme them of the grace of God and their owne saluation for the present yet it suffereth them not wholy to forsake God and the knowen truth and to cast awaie their purpose of embracing by faith the merit of the son of God So Dauid praieth Psa 51. Create in me a cleane hart O God and renew a right spirit within me Againe Restore to me the ioie of thy saluation He had lost therefore cleannes of hart rightnes and newnes of spirite and the ioy of saluation which he beggeth of God to be restored vnto him and yet did he not wholy want them for otherwise hee would not haue asked neither would hee haue looked for from God this renewing and restoring The seed of God that is the woord of God working true faith and conuersion in the elect abideth dieth not in the regenerate as concerning their conuersion and small perseuerance how-euer they fall often grieuously before their end 1. Ioh. 2.19 If they had beene of vs they would haue continued with vs. 5 Obiection A good tree cannot bring forth euill fruite Man in this life is not simply good and therefore his woorks are not alwaies good Aunswer It cannot as it is good For if it be simply good all the fruit thereof is good which shall so come to passe in the life to come But if it be partly good and partly euill such is the fruite also which we haue triall and experience of in this life Heretofore it hath beene said Al sinnes mortal in their own nature but pardonable by the grace of God That all sinnes are in their owne nature mortall Against this sentence some oppose that which is said Psal 32.5 I wil confesse my wickednesse vnto the Lorde and thou forgauest the punishment of my sinnes And Prouer. 24.16 A iust man falleth seuen times riseth againe Whence they gather that there are some sinnes the committers whereof continue still iust and therefore deserue not eternall death But they reason amisse from that which befalleth to sinne but by an accident to that which is by it selfe in sinne For it is true indeede that there are many sinnes for which the Saints doe not leese holinesse and righteousnes neither become obnoxious to the wrath of God But this commeth to passe not by the smalnesse or nature of the sinne whatsoeuer it be but by the grace of God who doth not impute neither will punish with eternall death those sinnes which yet in their owne nature deserued it This doth the Prophet most euidently shewe in the same Psal when he saith Blessed is he whose wickednesse is forgiuen And Psal 143. Enter not into iudgement with thy seruant for in thy fight shall none that liueth be iustified 2 Obiection It is said Matth. 5.22 Whosoeuer is angrie with his brother vnaduisedlie shal be culpable of iudgement And whosoeuer saith vnto his brother Racha shall be woorthie to be punished by the Counsell And whosoeuer shall saie Foole shall be woorthie to be punished with hell-fire Whence they conclude seeing Christ himselfe maketh degrees of punishments and sinnes so that of these former he threatneth hel-fire but vnto the third onlie therefore there are some sinnes smaller than those who deserue eternall punishment But the Aunswere vnto this is manifest out of the woordes themselues which is that Christ doth not speake of ciuill iudgementes and punishments when he mentioneth Iudgement and a Counsel For he doth not here speake of the ciuill order but disputeth against the corruptions of the Pharisies concerning the true meaning of Gods Lawe and concerning the iudgement of God against both inward outward sinnes For neither can nor ought to be punished by the magistrate with corporal punishmeÌ„t either such gestures as signify some bitternesse or contempt or bad affections if they haue not accompanieng them an endeuor to do any man iniury Now whereas in the third place he nameth hel-fire he doth not exempt the other two kinds of sin from eternall punishments but signifieth that the third shal receiue a sharper punishment at Gods
honesty But the good worke in the godly is freely adorned not only with temporall but also with eternall benefites that also because it pleaseth him in our mediator Math. 5.16 not only thereby to inuite others to honestie according to that of Christs So let your light shine before meÌ„ that they may see your good works glorifie your father which is in heauen Wherefore the good works of the godly are ofteÌ„times in the old testameÌ„t shadowed by an acceptable incense wherewith God is honored pleased And godlines as the Apostle saith hath the promise of this life the life to come 7. Good works in the vnregenerat make only to the mitigatioÌ„ of their punishments that they may not suffer more grieuous pains as other wicked persons doe but the good workes of the godly doe not only serue for this that they may suffer lighter and easier punishments but also that they may be quite freed from all euill Thinges indifferent in themselues may bee also sinnes by an accident that is How things in themselves indifferent by an accident become sinne if they be done with offence or without faith For whatsoeuer is done without faith is sinne Vnto the pure all thinges indeede are pure but it is euill for the man which eateth with offence Out of these and the like places is this diuision taken For when the Apostle saith that all thinges are vncleane to the vncleane and wicked he intimateth also that those thinges which of themselues are good are notwithstanding vncleane or sinnes vnto the wicked In all these diuisions it is affirmed that also in the â—aintes of God is sinne Wherefore we must hold the difference betweene the sinnes of the regenerat and the vnregenerat There are diuers sinnes truely in the Saintes as 1. Originall sinne 2. Many actuall sinnes as of ignoraunce omission infirmitie 3. Some also fall into errors which fight with the foundation it selfe or into sinnes against their conscience for which they leese a good conscience comfort many giftes of the holy Ghost and should be condemned except they did repent But neuertheles very much doe the regenerate in sinning differ from the wicked 1. Because the purpose of God is to keepe the godly for euer 2. In the godly there is assured certain repentance in the ende 3. In the very sins themselues is the true beginning of faith sometimes more sometimes lesse and the godly so resist and striue against sinne that they fall not without repentance into errors against their conscience and repugnant to the foundation 4. What are the causes of sinne 1 SOme deriue the original of sin from the destinie of the start Men seeke the cause of sinne any where rather than where it is saying I sin because I was borne vnder an vnlucky Planet 2 Others when they sinne and are rebuked for their sinne they make answere Not I but the Deuill was in fault that I committed this deede 3 Others leauing excuses directly cast the fault vpon God saying God would haue it so for if he would not I should not haue sinned 4 Others when God say they might haue hindered me and yet did not himselfe is the author of my sinne It is no newe thing for men to sharpen their blasphemous tongue against God For our first Parentes when they had sinned and were accused of their sinne by God they translate and passe ouer the fault committed from themselues to others neither ingenuously confesse the truth Adam returneth the fault not so much vpon his wife as vpon God himselfe The woman saith he which thou gauest to be with me she gaue me of the tree and I did eate as if hee shoulde say except thou hadst ioined her to me I had not sinned But the Lord gaue him not his wife that shee shoulde be an occasion of euill vnto him but that it might be the better and more comfortable for him The woman simply imputeth the fault to the Deuill saying The Serpent beguiled me and I did eate These are the most false and corrupt iudgements concerning the originall of sinne impious and detestable whereby the maiestie truth and iustice of God is grieuously offended Destinie no cause of sinne 1. They who make destinie a cloake for sinne 1. define destinie to bee a linked order thorough all aeternitie and a certaine perpetuall necessitie of intents and workes according to the counsailes of God or according to the euill planets Now if you aske them who made the planets they haue not ought to aunswere but God Therefore these men lay their euill to Gods charge But such a destinie did not all the founder Philosophers maintain much lesse ChristiaÌ„s 2. S. Austine against two epistles of the Pelagians vnto Boniface lib. 2. cap. 6. They saith he who hold destinie maintain that not only actions euents but also our willes themselues depend of the position of the planets at the time of euery ones conception or natiuitie which they call constellations But the grace of God surpasseth not onely all the starres and all the heauens but also all the Angels Let vs conclude these things with the word of the Lord by his Prophet Ieremy pronouncing to this sense Thus saith the Lorde Learne not the way of the heathen bee not afraid for the signs of heauen though the heathen be afraid of such for the customes of the people are vaine Wherefore that the Astrologers call the planet of Saturne vnmercifull sharpe and cruell and the planet of Venus fauourable and gentle it is the vanity of vanities For the starres haue no force of dooing good or ill And therefore the fault of sinners ought not to be imputed vnto them 2. That the Deuill is not the onely author of sinne who when as we commit sinne shoulde beare alone the blame of the sinne and our selues be free from fault The Deuill not the onely autor of sinne it is most of all declared in this that he is able to induce and entice a man to euill but not to compell him For God keepeth vnder the Deuill by his power that he cannot doe what he will but onely what and so much as God permitteth him Nay he hath not so much as power ouer filthie swine much lesse ouer the most noble soules of men He hath indeede a subtilty and great force in perswading but God is stronger who also neuer ceaseth himself to put good motions into mans minde Neither permitteth he more to Satan than he maketh profitable for man Which we may see in that most holy man Iob in the example of Paul and in his wordes God is faithfull which will not suffer you to be tempted aboue that you be able Wherefore they are vain men who vnloade the blame of their wickednes on the Deuils shoulders It remaineth that we shew God no cause of sinne that also God is not the author of sin Gen. 1. 2. God saw those things which he had made and they
Li. 3. de libero arbitrio cap 4. And Augustine God is a iust reuenger of those thinges of which yet he is not an euill autor Wherefore those sinnes which ensue and followe are in respect of god considered as most iust punishments which as they are punishments haue their beeing from him as their author and causer but as they are sinnes in respect of men they come God neither willing nor causing them but permitting onely seeing he doth not cause men to do that which he would haue done for a punishment to this end as for to obay therein his will For one and the same work is good and holy in respect of God and sin in respect of men by reason of the diuersitie both of the efficiences of the ends For first man by reason of his great both ignorance and corruption will and worketh euill only But God because hee is exceeding good and the verie rule of goodnesse and righteousnesse doing in all things what he wil will and worketh alwaies only that which is good Secondly men haue such an end of their actions as is disagreeing frō the Law of God that is what they doe they do not to that end to obay God but to fulfill their bad and corrupt desires But God hath the end of all his woorkes agreeing with his nature and Law euen that he may declare and execute his iustice goodnesse and mercie By these two thinges it commeth to passe that the reasonable creature woorking together with God God woorking vprightly and holily doth neuerthelesse it selfe woorke vnholylie and corruptly 5 What are the effects of sinne NOw that it is defined what sinne is and from whence it came we are to consider also what be the euils which follow sinne For except this also be knowen we know not yet how great euil there is in sinne and with how great hatred God pursueth it It hath been said before that euil was of two sorts one of crime or offence which is sinne the other of paine or punishment The euil of punishment is the effect of the euil of offence That this maie be the better vnderstoode we must here againe remember that of punishments Some are onlie punishments as are the destruction of nature or tormentes others both punishments and sins as al sins which haue followed since the first fal 1 The sinnes which follow are effects of those which go before Sinnes ensuing effects of sinnes which go before So original sinne is the effect of the sinne or fal of our first parents By one mans disobedience manie were made sinners And secondly All actual sinnes are effects of original sinne Sinne took occasion by the commandement and deceiued me And thirdlie The effect of actual sins is the increase of them that is greater guiltines by reason of the most iust iudgement of God because God punisheth sins with sins Wherefore God also gaue them vp to their hearts lustes Rom. 1.24 2 Thes 2.11 Mat. 25.29 Other mens sins oftentimes effectes of actual sinne And therefore God shal send them strong delusiō that they should beleeue lies Frō him that hath not shal be takē away also that which he hath And fourthly The effects of actual sins are also oftentimes other mens sins by reason of scandale or example wherby some are made worse of others are entised or moued to sin So the persuasion of the diuel caused man to decline from God and now it worketh in stubburn-minded men The diuel put it into the heart of Iudas to betraie Christ Ioh. 13. Euil speeches corrupt good maners So euill teachers doe withdrawe men from god to errours idolatry and other sins So a vse of liberty out of season offendeth and draweth men to sinne An euil conscience an effect of sinne 2 There followeth sin in the immoueable and perpetual order of Gods iudgement an euil conscience which is the knowledge and dislike which we haue in our mind of our own sinne and the knowledge of the iudgement of God against sin and that proceeding out of the knowledge of Gods Law vpon which ensueth the fear of the wrath of God and punishment according to the order of gods iustice and a flieng and hatred of God who destroieth sinne which is the beginning of desperation and eternall torments except it bee cured by the comfort of the gospel Rom. 2. The gentiles shewe the effect of the Law written in their harts their conscience also bearing witnes and their thoughts accusing one another or excusing And Isaiah There is no peace to the wicked Temporall and spiritual euils effects of sin 3 Temporall and spirituall euils as temporall death and in a worde all the calamities of this life These euils are onely punishments that is torments and dissolution of nature If any man obiect that they also are subiect to temporall death and other calamities who haue all their sinnes remitted them and therefore al temporall euils are not the punishmentes or effects of sinne Temporal euils in the regenerate are effectes of sinne not as punishmentes but as chastisements but some haue other causes we answere that the consequence holdeth not from the denial of one particular to the denial of the general For albeit the calamities of the regenerate are not effectes of sin as a punishment which is inflicted on men sinning that so the iustice of God might be satisfied yet are they effects of sinne as chastisementes and exercises whereby sinne is repressed and more and more purged out vntill at length by corporall death the whole be abolished Now that of the blind man Ioh. 9. Neither this man hath sinned nor his parents Christ meaneth not simply that they had not sinned or that their sins were not a cause of this calamity but that their sinnes were not the principal cause why he was borne blind but that the woorkes of God should be shewed on him Christ by a miracle opening his eies 4 Eternall death which is the effect of al sinnes Eternall death the effect of sin as they are sinnes For al of what quality soeuer they bee are punished either with eternal paine as in the reprobate or with equiualent paine to eternal as in the sonne This death doth begin in the reprobate euen in this world that is anxiety and torment of conscience which we also should feele except we were deliuered by the grace of God Now by the name of eternal death is not vnderstoode the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and bodie liuing from the face of God a continuall horror and torment and a feeling and flying of Gods wrath and iudgement and a horrible murmuring against God taking vengeance of their sinnes If they obiect that the sinnes of those who beleeue in Christ The regenerate though they sin are not punished with this death because Christ hath suffered an equiualent punishment for them are not punished with eternall
It is the propertie of him that is merciful to exercise mercie tru on beleeuers and such as are penitent 1 Reply It is the propertie of him that is mercifull to pardon men whether they be penitent or not penitent Answere This is a false definition of mercy 2 Reply Faith and repentance are not the cause of mercie Therefore by this aunswere neither should the penitent obtaine mercy that is deliuerance from death Aunswere I graunt that faith and repentance are not the cause of mercie and that it is not done for their repentance but for the satisfaction and punishment of Christ only yet with this condition that we apply this by a true faith vnto our selues and repent Reply Naie neither on the penitent doth God exercise mercie For if god punish all sinnes with sufficient punishment in Christ he is not mercifull Aunswere I deny the consequence of this proposition because he gaue vs his Sonne freelie who should satisfie for vs. This satisfaction did the Gospel adde God remitteth freelie our sins in that he giueth vs freely that recompence which he taketh for them 4 Obiection Hee that remitteth not without all recompence doth not remitte freely and so not of free mercy God remitteth not without all recompence Therefore hee remitteth not freely Answer God remitteth not vnto vs our sinnes freely in respect of christ but freelie in respect of vs because hee exacteth nothing of vs and freely giueth vnto vs Christes satisfaction Although then he wil haue satisfaction to be made by another euen by Christ yet doth he remit vnto vs our sins freely because he as it hath been said giueth vs Christ of his free mercy who might satisfie for vs and from him proceedeth this satisfaction and application of it vnto vs. For he causeth vs both by his election the satisfaction of Christ freely giuen of him vnto vs by the giuing of his holy spirit to receiue Christ by faith and this he doth for no other cause but only of his free mercy Yee are saued by grace First because satisfaction is not made by vs. Secondly because the price for sinnes is imputed vnto vs. Reply What mercy god extendeth to the wicked against that which was aunswered to the second Obiection that is that the mercy of God is extended also to the wicked The Prophet Ieremy saith Forgiue not their iniquity neither put out their sinne from thy sight The mercy therefore of God is not extended to the reprobate Aunswere 1. It is true when God denieth his mercy vnto them repenting and except he haue iust cause why hee doth not saue all But God hath most iust cause why he suffereth some to perish euen the manifestation of his iustice and power in punishing the wicked 2. It is to bee vnderstoode of that degree of his mercie which he sheweth towardes his chosen euen of this mercy whereby he giueth them remission of sinnes his holy spirit and life euerlasting But it is not to be graunted concerning that generall mercie whereby hee guideth and gouerneth all creatures Replie against that which is saide in the same Aunswere to the Second Obiection That God is not delighted with the destruction of the wicked The Lorde saith in Isaiah Ah I will ease me of mine aduersaries Therefore God is delighted with the destruction of his enemies Aunswere These and the like speeches are spoken after the order of men by an anthropopathie or humane affection and by them is signified That God will the execution of his iustice but is not delighted with the death or destruction of men as beeing his creatures It is requisite that this doctrine bee knowen in the Church That knowing howe great an euil sinne is The vse of this doctrine of sinne in the church wee maie yeelde the praise of iustice vnto God who doth most seuerelie punish it and that we maie abhor al sinnes with our whole heart and desire the more earnestlie to bee fensed and defended of God against all sinne and that not extenuating or lessening anie wee flatter our selues in a conceit of our owne righteousnesse or in hope of escaping that measuring our sinne by the Law of God neither esteeming euill good or good euill wee loose our consciences when God bindeth them or binde them when God looseth them and acknowledging the remnant of sinne in vs and our manifolde fallings we should not despaire of pardon flieng to God the mediatour with bouldnesse that also we maie be able to discerne our selues from the wicked and prophane men in whom sinne raigneth and from all those that sinne against the holie ghost and that wee maie conceiue in our minde hope and confidence of Gods mercie that we laie not the cause and fault of our sinnes destruction on God but remēber that it is to be sought in our selues that knowing there are degrees of punishments sinnes we ad not sinnes to sinnes but consider that lesser sinnes shal be punished with lesser punishments and greater with greater that remembring the sins of the parents are punished also in their posteritie wee spare not onelie our selues but our posteritie also in auoiding sinne that wee maie giue and render thankes vnto God for this benefit that hee for his own glorie and the gathering and saluation of his Church doth maintaine and continue also amongst the wicked some order of vertue and discipline And last of all that true and perpetuall thankefulnesse maie be kindled in vs towardes God and his Sonne our Lord Iesus Christ in that he hath deliuered vs frō these great euils sinne and the paines and punishment of sinne OF THE CREATION OF MAN The necessity of this Doctrine SEEING that God would especially open manifest himselfe in the creatiō of angels men necessary for man is the knowledge of himselfe both for that God wil be knowen by his own image which he engraued in mans nature also because without it we neither aspire nor attaine to that end to the which we were created Now the knowlege of our selfe is two-fold That is of man vncorrupted such as hee was made of God shal be after his restoring accōplished of man fallē into sin corrupted such as he now is The first is of the excellency and happines the other of the misery of mankind Now this common place is annexed vnto the former of sinne 1. Because when it is proued that there is sinne Why it is placed next the discourse of sinne and that the nature of man is sinfull the question straight ariseth whether God created man subiect to sinne And if not so how then For out of the doctrine concerning Original sinne this obiection seemeth to follow Man is a sinner Man was created of God Therefore God created man a sinner Whereunto our answere is that it is a fallacie of the Accident or that more is brought in the Conclusion than was in the Antecedent Secondly This place is annexed that it may be vnderstood
magnifie the bountifulnes of God towards vs we must aske all thinges of him as beeing our creatour and soueraign Lord who hath the right and power of giuing al good things to whom and how far he will himselfe and vse those things which are granted to our vse with a good conscience to the glorie of god who gaue them And that this may be done we must not by our infidelity cast our selues out of that right which wee receiue in Christ if god of his own power autority either giueth vs lesse than wee would or take away from vs that which he hath giuen wee must submit our selues patiently to his iust purpose most profitable for our saluation And seeing the soule is the better part of man the happinesse of the bodie dependeth on the happinesse of the soul seing also we are created to immortall life we ought to haue greater care of those things which belong to the soule and eternal life than of those which belong vnto the bodie and this tēporall life And at length seeing the end and blessednes of man is the participation communicating of god his knowledge worship let vs euer tend vnto it referre thither al our life actions And seeing we see one part of mankinde to be vessels of wrath to shewe the iustice and seueritie of God against Sinne let vs bee thankefull to God for that of his meere and infinite goodnesse he would haue vs to bee vessels of mercie to declare through all eternitie the riches of his glorie Last of all that we maie learne consider and begin these thinges in this life let vs to our power tender and helpe forward the common society and saluation of others for which we are borne OF FREE-WILL WHEREAS God is a most free agent and man was created to the image of God The causes of diuers controuersies arisen about free-will yea and was furnished with libertie of will it seemeth to many not to agree that all the actions of mans will are gouerned by the vnchangeable prouidence of God that the nature of men is so corrupted by the fall of our first parents and Originall sinne that it is able to bring forth nothing but that which is euill and displeasing God without the renewing and especiall benefite of the holy Ghost For neither do they acknowledge that for liberty which is tied to any necessity neither seemeth it that wee shoulde graunt the whole libertie of the will to haue beene lost by sin because also after the fal there are left in men some prints and steps of Gods image and the blame and crime of sinne cannot be laid on men except the will be free To this is added the pride of mans wit which admitteth nothing more hardly than that the glorie and original of all good should be transferred from men to God alone Further also the notable vertues of men not regenerated and lastly the iudgement of our sense and reason which doth not marke without the light of Gods woorde the secret gouernement of Gods prouidence in humane actions Wherefore hereupon haue risen controuersies debates concerning free-wil while the olde diuines yeelding too much vnto the Philosophers swelling with a vain perswasion of wisedome and righteousnesse and the latter ascenting vnto the former haue either spoke more magnificently than they ought to haue done of the strength and power of mans will or haue endeuoured to arrogate that vnto men which is not found in them since the first fall But let vs remember that this doctrin of free wil is a view and contemplation not of mens ability and excellencie but of their weaknes and misery which is therefore to bee ioined with the doctrine of the creation and fall of man that wee knowing the more from what top of dignity and felicity into how deepe a gulfe of ignominie and misery we are cast by sinne may not more deepely plunge our selues by a vaine confidence of our owne strength vnto euils but may incline to a true humility and thankfulnesse towards God and bee of him reuiued quickned and healed For that the scope of this disputation may be knowen and the vse thereof perceiued The state of the maine question about free will we must vnderstand that the principal question in it is this Whether as man auerted himselfe from God and corrupted himself so of the other side he be able by his owne strength to returne to God and to receiue grace offered by God and to amend himselfe And further whether the will of man be the first and principal cause why others are conuerted others persist in their sins and as wel of the conuerted as not conuerted others are more others lesse good or euil and in a woord doe either good or euill some after one maner some after another To this question the aduersaries Pelagians and the like make answere That so much grace is both giuen of God and left by nature to al men that they are able to returne vnto God and obey him neither ought we to seeke any other cause before or aboue mans wil for which others receiue or retaine others refuse or cast awaie diuine succour and aide in auoiding sinne and do after this or that manner order and institute their counsailes aad actions Contrariwise we haue learned out of the sacred scripture That albeit by nature so much of God and his wil is knowen to all as maie suffice for taking away all excuse from them of sin and although it be manifest that many woorks morally good may be done euen of the vnregenerate and the wil doth in them freely make choise either of good or euil yet no work pleasing to God can be vndertaken or perfourmed by any man without regeneration and the especial grace of the holy spirit neither can more or lesse good be in any mans counsailes or actions than God of his free and purposed goodnes to euery one doth cause in them neither any other way can the wil of any creature be inclined than whither it shal seeme good to the eternall and good counsel of God And yet all the actions of the created wil both good and bad are wrought freelie The chiefe questions here to be obserued are fiue 1 Of the word liberty or freedome 2 What is the liberty of the wil. 3 What is common and what diuerse in the liberty of will which is in God in Angels and man 4 Whether there be any liberty in vs and what 5 The degrees of free wil. 1 Of the word Liberty Libertie from bond misery THere is one kind of liberty from bond and misery And this signifieth a relation or respect that is the power or right or ordering either of person or thing made either by ones wil or by nature to deale at his owne arbiterment or motion according to honest Lawes or order agreeable to his nature and to enioy commodities conuenient for him without inhibition or
iudgement as perfectlie aunswerable vnto his Lawe Aunswere These and the like sayinges doe not challenge to the Godly in this life perfect fulfilling of the Law but the vprightnes of a good conscience without which faith can not consist or stand as neither can a good conscience without faith As it is saide 1. Timot. 1.18 Fight a good fight hauing Faith and a good conscience And Roman 5.1 Then beeing iustified by Faith wee haue peace towarde GOD thorough our Lorde Iesus Christ. For a good conscience is a certaine knowledge that wee haue faith and a purpose to obey GOD according to all his commaundements and that wee and our obedience though maimed and scarce begunne please GOD not for that it satisfieth his Lawe but because those sinnes and defectes which remayne in vs are for-giuen vs for the satisfaction of Christ which is imputed vnto vs. For as newe obedience is begunne by Faith so by Faith also it pleaseth GOD. Wherefore the Godly slacke not to bring foorth their life into the light neither shake and shiuer they at the tribunal of Christ but comfort themselues with the conscience or inward knowledge thereof Obiection 2. Pet. 1.10 Giue diligence to make your calling and election sure for if yee doe these thinges yee shal neuer fall 1. Iohn 3. Whosoeuer is borne of GOD sinneth not Aunswere These sentences in times past the Pelegians also and Catharistes and nowe the Anabaptistes abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sinne signifieth in those places of Peter and Iohn to haue Raigning-sinne and to yeelde vnto it and perseuere in it and in this sort the regenerate sin not But that there remain nâ—twithstanding remnants of sins and defectes in them is expresly shewed 1. Ioh. 1.8 If wee say we haue no sin the truth is not in vs. Obiection Mat. 6 Luk. 11. The similitude which is vsed by Christ calling the ey the light of the bodie doth not inforce the lightsomnes of the minde The light of the bodie is the eie if then thine eie be single thy whole bodie shal be light hereof they gather that the mindes of the regenerate are so purged in this life that the whole heap and multitude of their workes is light and pure that is perfectly aunswerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor consequent but onely the sequele thereof is affirmed and that the Antecedent also beeing supposed the consequent is no otherwise put than is the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the mindes of men are lightsome and so all their actions to bee well directed and without sinne but rather hee accuseth the frowardnes of men who goe about to oppresse and put out euen that light which is left them by nature and doe withhold the truth as S. Paul speaketh in vnrighteousnesse and therefore are wholie that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can bee but so far supposed as the purity and light of mens minds is supposed For the light of nature beeing supposed actions morally good follow spirituall light supposed actions also spiritually good or good woorkes follow imperfect illightening supposed imperfect obedience perfect illightening supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will as much as the law of God requireth is not kindled in the regenerate but is differred vntill the life to come 1. Cor. 13. For we knowe in part and we prophesie in part but when that which is perfect is come then that which is in part shal be abolished Therefore neither in other parts perfect conformity with the Lawe can bee in this life yet neuerthesse euen nowe concerning imputation of perfect puritie it is true that the godly are pure and without sinne in the sight of God when hee beholdeth them in Christ which is then when the light of faith is kindled in their hartes So also that Ephes 5. is to be taken Christ gaue himselfe for the Church that hee might sanctifie it and clense it by the washing of water through the woorde that hee might make it vnto himselfe a glorious Church not hauing spotte or wrinckle or anie such thing but that it should bee holie and without blame For the Baptisme of water by reason of the woorde of promise adioined signifieth and sealeth to the faithfull a clensing by the blood of Christ which is most perfect and presenteth vs in this life vnblameable before God and a clensing by his spirit which is begun in this life and perfected in the life to come and therefore cannot pacifie and quiet our consciences There are also obiections against the second part of the former Doctrine concerning the third degree of libertie by which obiections they contend that it is in the power of the regenerate either to perseuere in righteousnesse or to depart from it They who haue liberty say they to choose good haue liberty to perseuere The regenerate haue libertie to choose good 2. Cor. 3. Where the spirit of the Lord is there is libertie Therefore they haue power to perseuere Aunswere If the conclusion of this reason bee rightly meant the whole reason may be graunted to wit that the regenerate haue so far forth libertie to perseuere as they are lightened and guided by the holie ghost For the libertie which they haue to choose good dependeth vpon his working and motion But if it be meant that the godly haue this libertie either alwaies or so that their perseueraunce dependeth of themselues there will bee more found in the conclusion than was in the premisses and that for two causes First Because they haue libertie alwaies to perseuere who are neuer destituted of the guiding of the holie spirite which shal bee in the life to come Secondly Because euen their libertie also to good who are neuer forsaken of the holie spirite yet dependeth not of themselues but of God But here they replie The regenerate deserue the departure of gods spirit from them through their manifold sinnes which yet the merit of Christ and his power preserueth in them He that is not forsaken of the holie Ghost except himselfe first withstand the motion of the holie ghost hath alwaies the aide and assistaunce of the holie Ghost readie that hee maie persist in that good which hee purposeth But the godlie are not forsaken of the holie Ghost vnlesse themselues first withstand him therefore they haue alwaies the assistance of the holie Ghost readie that they may perseuere But hee who hath this hath in his owne power to perseuere or to decline because the cause is in his owne will alone why hee doth either obeie or resist the spirite mouing him When wee denie the Minor of this reason they prooue it thus The iustice of
The diuel goeth about like a roaring Lyon 3. The triall in exercise of godlines 3. The trial or exercise of godlines that we may bee established and go forward in spiritual gifts and that both vnto our selues others our hope faith patiēce may be made known Eccle. 34.10 He that hath not been tempted what knoweth he So then it is apparant that glorying in prosperity is but vaine Rom. 5.4 Experience bringeth hope 4. 4. Particular defects in the godlie Particular defects and fallings in the Saints Diuers haue diuers defects and therefore Gods chastisements also are diuers God sheweth that hee is angry also with the sinnes of the godly and is desirous that they returne from them The scriptures are rise and ful of examples hereof As in Dauid when he numbred the people when he committed adultery and added murther vnto it God shewed his wrath in plaguing the people for the former and in taking away by death the child borne in adultery hee shewed his anger against his adultery Againe hee shewed how desirous hee was to haue him rise againe by sending his Prophet to make his sinne knowen vnto him and so to call him to repentance So many times dealt he with the Israelites also whose often falling as also Gods often recalling them is in the Scripture frequent 5. The confirmation or testimonie of their doctrine in their martyrdomes Ioh. 21.18 5. The confirmation and testimony of the truth by their martyrdome 6. Their glorious deliuerie Peter is foretold by what death he should glorifie God and confirme the doctrine of Christ which he preached 6. The glorious deliuery that is the manifestation of the immeasureable wisedome power mercy and iustice of God in the miraculous wonderful deliuerance of the church God bringeth his into extreme dangers findeth out sheweth a waie of deliuery where no creature could saue or deliuer them 1. Sam. 2.6 He bringeth down to hel and bringeth back againe 7. The making of a conformity between the members and Christ their head 7. A conformitie between them and Christ both in afflictions in glory 2. Tim. 2.12 If we suffer with him we shal also raign with him Rom. 8.29 Those which he knew before he also predestinate to bee made like to the image of his sonne Ioh. 11.16 and. 16.20 Mat. 10.24 The seruant is not greater than his Lord neither the Disciple aboue his master 8. The afflictions of the godly in this life are a testimony confirmation of the iudgement and life to come 8. A confirmation of the life to come Because the iustice and truth of God requireth that at length it goe wel with the good and il with the bad But this commeth not so to passe in this life Therefore there is remaining yet another life And hence we are to aunswere the argument which the worlde vseth against the prouidence of God The Church of God say they is not the Church because it is oppugned throughout the whole woorld and troden vnder foote of al men Answere This argument maie bee wel inuerted on this wise The company of those that embrace the doctrin of the Prophets and Apostles are in a good cause vniustly oppugned and afflicted by the wicked and reprobate Therefore they are the true Church and the people of God and are to be at length certainly fullie and gloriously deliuered the wicked being cast into eternal tormentes For God is iust and true Therefore he wil be one daie a reuenger of those iniuries whereby not onely the Godly in this life are hurt but the glory also of God himselfe is by the wicked obscured and darkened and troden vnder foote 3. What are the comforts and consolations which are to be opposed against afflictions OF comforts in afflictions some are proper vnto the Church some are common to it with Philosophie Comforts in afflictions Proper are the first and two last of those which shall be recited The rest are common and that but in outwarde shewe onely and in name Remission of sins and reconciliation vnto God but not beeing further entered into and discoursed of 1. Remission of sinnes and reconciliation vnto GOD. This is the ground and foundation of the rest Because without this wee cannot rightly apply the rest vnto vs neither reape any comfort from them But if this bee well setled the rest follow of their owne accorde For they who are not certaine of the remission of their sinnes alwaies doubt whether the promise of grace belong vnto them but he who is certaine of this knoweth that the anger of GOD punishments and eternall death are taken away and that those euils which are laide vpon him are no punishment but a fatherly chastisement Roman 5.1 Beeing iustified by faith we haue peace toward GOD. Againe If when we were enemies we were reconciled to GOD much more beeing reconciled wee shall bee saued Roman 8.3 If GOD be on our side who can be against vs The reason is because take awaie the cause and you take awaie the effect take awaie sinne and the punishment also of sinne is taken awaie 2. The necessitie of obeying GOD 2. The necessitie of obeying God and the loue which we ow him and the loue due vnto him The Godlie knowe that they must obey the fatherly wil of GOD in suffering euils both bicause he wil that they suffer them and also because he hath so deserued of them as that they ought for his sake to suffer far greater and lastly because they are his fatherly chastisemēts Iob. 2.10 Shall we receiue good at the hand of God and not receiue euill Psal 3.9.9 I held my peace because thou diddest it Iob. 1.21 Blessed be the name of the Lord. The Philosophers also say that it is patiētly to be suffred which can not be altered or auoided and that it is foolishnes to kicke against the prick But in the meane while they hold a fatal necessity and in suffering calamities submit not themselues to god neither acknowlege them to be a iust punishment neither suffer thē to that end as thereby to obey him And therefore they find either smal or no comfort at al hereof 3. The worthines of vertue 3. The worthines of vertue that is of obedience towards God which is tru vertu for which a man is not to cast away his courage in bearing the crosse Mat. 10 37. 16.25 He that hateth not his father and mother for my sake is not worthy of me He that seeketh to saue his soule shall leese it This dignity of vertue doe the Philosophers most of all vrge but coldly 4. A good conscience because they are destitute of true vertues 4. A good conscience The godly are assured of remission of sinnes in Christ and haue a purpose to obey God and therefore beare a good conscience vnto themselues in Christ The Philosophers comfort not theirs on this maner For the Philosophers beeing once afflicted thinketh why
doth not good fortune followe a good conscience And therefore hee murmureth against God and fretteth as did Cato and others 5. The finall causes in their chastisementes trials 5. The final causes of their afflictions and Martyrdomes Those causes are first Gods glorie The torment is lesse to the godly when they know that GOD is honoured by their sufferings and that thereby they shewe their thankefulnesse vnto him Psalm 119.75 Thou art iust O Lorde and thy iudgements are right Secondly Our saluation which is accomplished by afflictions Psalm 119.71 It is good for mee that I haue beene afflicted 1. Cor. 11.32 When wee are iudged we are chastened of the Lorde because wee shoulde not bee condemned with the woorlde Thirdly the saluation of others that is their conuersion and confirming For Actes 5. The Apostles reioyced euen because they sawe many by their ministerie to bee conuerted vnto GOD and faith to bee confirmed in others by the example of their afflictions and constancy in the truth and doctrine that they were counted woorthy to suffer rebuke for Christs name The Philosophers say It is a good end for which thou sufferest that thou maiest saue thy country and attaine vnto euerlasting renowme and glory But yet in the meane season wretched man hee thinketh what will these thinges profite me when my selfe perish But we are chastised that wee may not perish with the world 6. The comparing of ends euentes 6. The conference and comparing together of euentes It is better for a short time to be chastised of the Lord with certaine and assured hope of a glorious deliuery than to liue in plenty and aboundaunce of thinges and to be pulled from God and to run into euerlasting perdition The Philosophers conferring and comparing euils together finde but little good arising out of so manie euils 7. The hope of recompence Because the true good for the obtaining whereof they suffer euils they are wholy ignoraunt of 7. The hope of recompence Matth. 5.12 Your rewarde is great in heauen Wee knowe that there remaine other blessinges for vs after this life nothing to be compared with these momentary afflictions Euen in this life also the Godlie receiue grater blessinges than other man For they haue GOD pacified and pleased with them and other spirituall giftes and the beginning of eternall life Therefore also corporall blessinges are profitable for their saluation Marc. 10.29 There is no man that hath forsaken house or bretheren or children or landes for my sake and the Ghospels but hee shall receiue a hundred-fould nowe at this present and in the woorlde to come eternall life Psalm 37.16 A small thing to the iust man is better than great riches to the wicked Roman 5.3 Wee reioyce in tribulations A recompence in small euils doth in some sort comfort the Philosophers but in great euils not at all because they thinke that they hadde rather want that recompence than buie it so deare the reason whereof is because the recompence is but vncertaine small and transitorie 8. The example of the Sonne of GOD. For the seruaunt is not aboue his Maister Iohn 15.20 8. The Examples of Christ and his Saintes who haue suffered before vs. And God will haue vs to bee made like to the image of his Sonne Roman 8.29 And Philip. 2.5 Let the same minde bee in you that was euen in Christ Iesus 2. Cor. 8.9 IESVS CHRIST beeing rich for your sakes became poore Let vs accompany therefore Christ in ignominy and in glory For both the thankfulnesse which we owe requireth this and seeing Christ hath died not for his owne profite but for ours why shoulde wee refuse to suffer any thing for our owne profite and commodity Likewise the examples of other holy and godly men who haue suffered with the sauing both of themselues others haue not perished in afflictions but haue beene maruailouslie saued preserued Mat. 5. So did they persecute the Prophets which haue beene before you The examples therefore of holy Martyrs doe comfort and hearten vs while we thinke that we are not better than they but rather woorse And therefore ought wee much more patiently to beare our crosse Againe seeing they haue beene preserued by GOD amiddest their afflictions and haue escaped out of them wee haue confidence also that wee shall bee preserued and deliuered because the Loue of GOD towardes his is immutable and knoweth no chaunge 9. 9. The certaine presence and assistance of goâ—â— The presence and assistaunce of GOD in all cases and chances of our life Wee know that God hath a care of vs euen in our crosse that he will defend comfort strengthen and establish vs by his spirite that wee may not through griefe and paine forsake him 1. Cor. 10.13 God doth not suffer vs to be tempted aboue our power Psal 19.15 I am with him in his tribulation Iohn 14.16 I will send you another comforter Iohn 14.23 I my father will come vnto him Ioh. 14.18 I will not leaue you comfortles Esay 49.15 Can a woman forget her child and not haue compassion on the Son of her wombe Though shee should forget 10. The final and ful deliuerie yet will I not forget thee 10 The finall and full deliuerie For as of punishment so also of deliuerie there are three degrees The first is in this life where we haue the beginning of eternall life The second is in our bodily death when the soul is caried into Abrahams bosome The third is after the resurrection of our bodies when wee shall bee both in body and soule perfectly blessed that is fully deliuered from all both sinne and punishment Ioh. 10.28 No man shall plucke them out of mine hande Rom. 8.30 Whom he iustified them also he glorified Reu. 21.4 God shall wipe away all teares from their eies Wherefore as the first consolation is the foundation and beginning so this last is the finishing and accomplishment of all the rest THE SECOND PART OF MANS DELIVERIE 12 Seeing then by the iust iudgement of God we are subiect both to temporall and eternall punishments is there yet any meanes or way remaining whereby we may be deliuered from these punishments be reconciled to God GOD will haue his iustice a Exod. 20.5 23.7 satisfied wherefore it is necessary that b Rom. 8.3 wee satisfy either by our selues or by another 13 Are we able to satisfie by our selues Not a whit Naie rather we doe euerie day c Iob. 9.2.3 15.15 Mat. 6.12 increase our debt 14 Is there any creature able in heauen or in earth which is only a creature to satisfie for vs None For first God will not d Heb. 2.14 punish that sin in any other creature which man hath committed And further neither can that which is nothing but a creature sustaine the wrath of god against sinne and e Psal 130.3 Iob. 4.18 25.5 deliuer others from it 15 What manner of Mediatour
that is a Sauiour Because he saueth vs from al our Å¿ Mat. 1.21 Heb. 7.25 sinnes Neither ought any safety to bee sought for from any other nor t Act. 4.12 can elsewhere be found 30 Doe they then beleeue in the only Sauiour Iesus who seeke for happinesse and safety of the Saintes or of themselues or elsewhere No. For although in worde they boast themselues of him as their sauiour yet indeed they deny the onlie Sauiour a 1. Cor. 1.13 30. c. Ga. 5.4 Iesus For it must needes be that either Iesus is not a perfect Sauior or that they who embrace him as their Sauiour with a true faith possesse all thinges in him which b Heb. 12.2 Isa 9.6 Col. 1.19.20 2.10 Isa 43.11 25. Ioh. 1.16 are required vnto saluation 31 Why is he called Christ that is annointed Because hee was ordained of the Father and annointed of the holy Ghost the c Ps 45.8 Heb. 1.9 Deut. 18.15 Acts. 3.22 chiefe Prophet and d Ioh. 1.18 15 15. Mat. 11.27 Ps 110.4 Heb. 7.21 10.21 Doctour who hath e opened vnto vs the secret counsaill and all the will of his father concerning our Redemption And the high-Priest who with that one onely Sacrifice of his bodie hath f Rom 8.34 5.9.10 redeemed vs and doth continuallie g Ps 2.6 Luk. 1.33 make intercession to his father for vs. And a king who ruleth vs by his word and spirit and defendeth and h Mat. 28.18 Ioh. 10.28 maintaineth that saluation which hee hath purchased for vs. 32 But why art thou called a Christian Because through faith I am a member of Iesus i Acts. 11.26 1 Cor. 6.15 christ and k 1. Ioh. 2.27 Is 59.21 Ioe 2.28 partaker of his annointing that both I may l Mat. 10.33 confesse his name present my selfe vnto him a liuely m Rom. 12.1 Apo. 5.8.10.1 Pet. 2.9.2 Tim. 2.12 Rom. 6.12.13 Apo. 1.6 sacrifice of thankfulnes and also may in this life fight against sin and satan with a free good coÌ„science afterward n 1. Tim. 1.18.19 enioy an euerlasting kingdom with christ ouer al creatures 33 For what cause is Christ called the only begotten sonne of God when we also are the sonnes of God Because christ alone is the coeternal natural son of the eternall o Ioh. 1.14 Heb. 1.2 Ioh. 3.16 4.9 father we p Rom. 8.5 Eph. 1.6 Ioh. 1.12 1. Ioh. 1.3 are but sonnes adopted of the father by grace for his sake 34 Wherefore callest thou him our Lord Because he redeeming ransoming both our body and soul from sins not with gold nor siluer but with his precious blood deliuering vs froÌ„ al the power of the diuel hath set vs a 1. Pet. 1.18 10.1 Cor. 6.20 7.23 Ep. 1.7 1. Tim. 2.5.6 free to serue him 35 What beleeuest thou when thou saist He was conceiued by the holy ghost borne of the Virgine Mary That the sonne of God who b Ioh. 1.1 17.5 Rom. 1.4 Col. 1.15 c. Ps 2.7 Mat. 3.17 16.16 is and continueth true and euerlasting c Rom. 9.5 Is 7.14 9.6 1. Io. 5.20 Io. 20.28 God d Ioh. 1.14 Gal. 4.4 tooke the verie nature of man of the flesh and bloode of the Virgine Mary by the woorking of the holy Ghost f Ps 132.11 Act. 2.30 c. Rom. 1 3. that withal he might be the true seed of Dauid like vnto his brethren in al things sin excepted a Mat. 1.18.20 Luc. 1.35 36 What profit takest thou by Christs holy conception and natiuity That hee is our i Heb. 2.16.17 Mediatour and dooth couer with his innocency and perfect holines my sins g Phil 2 7. in which I was conceiued h Heb. 4.15 7.26 that they may not come in the sight of k Psal 32.1.1 Cor. 1.30 Ro. 8.3.4 Gal. 4.4.5 God 37 What beleeuest thou when thou saist He suffered That hee all the time of his life which hee lead in the earth but especially at the end therof l 1. Pet. 2.24 3.18 Is 53.12 susteined the wrath of God both in body and soule against the sin of al mankind that he might by his passion as the onely m 1. Ioh. 2.2 4.10 Rom. 3.25 propitiatory sacrifice deliuer our body and soule from euerlasting damnation and purchase vnto vs the fauour of God righteousnes and euerlasting life 38 For what cause should hee suffer vnder Pilate as being his iudge That he being innocent and n Luk. 23.14 Ioh. 19.4 condemned before a ciuil iudge might o Psal 69.4 Is 53.4.5 2. Cor. 5.21 Gal. 3.13 deliuer vs froÌ„ the seuere iudgement of God which remained for al men 39 But is there any thing more in it that hee was fastned to the crosse than if hee had suffered any other kind of death There is more For by this I am assured that he took vpoÌ„ himself the curse which did lie on me For the death of the crosse was p Deut. 21.23 Gal. 3.13 accursed of god 40 Why was it necessary for Christ to humble himselfe vnto death Because the iustice and truth of God could by no a Gen. 2.71 other meanes be satisfied for our sins but by the very death of the b Heb. 2.9.14.15 Phil. 2.8 Sonne of God 41 To what end was he buried also That thereby he might make manifest that he was c Acts. 13.29 Mat. 27.60 Luk 23.53 Io. 19.38 c. dead indeede 42 But since that Christ died for vs why must we also die Our death is not a satisfaction for our sinnes but the abolishing of sinne and our passage into d Ioh. 5.24 Phi. 1.23 Rom. 7.24 euerlasting life 43 What other commodity receiue wee by the sacrifice and death of Christ That by the vertu of his death our old man is crucified slaine and e Ro. 6.6.7 c. buried together with him that hencefoorth euill lustes and desires may not f Rom. 6.12 raigne in vs but wee may g Rom. 12.1 offer our selues vnto him a sacrifice of thankesgiuing 44 Why is there added He descended into hel That in my greatest paines and most grieuous tentations I may support my selfe with this comfort that my Lorde Iesus Christ hath h Isay 53.10 Matth. 27.46 deliuered me by the vnspeakable distresses torments and terrors of his soul into which he was pluÌ„ged both before and then especially when hee hanged on the crosse from the straits and tormentes of hel 45 What doth the resurrection of Christ profit vs First by his resurrection he vanquished death that hee might i 1. Cor. 15.16 54.55 Rom. â—4 25 1. Pe. 1.3 c. 21. make vs partakers of that righteousnes which hee had gotten vs by his death Again we are now also k Rom. 6.4 Col. â— 1. c. Ep. 2.5 stirred vp by his
principles beeing borne in vs and with vs could not come by chance or from a sensible nature common to vs with brute beasts Whereupon we frame this Syllogisme Notions are not engendred nor haue their being but from a cause intelligent for no man maketh another wise who himselfe is not wise but in men there are notions not comming by vse nor receiued frō men Therefore they are from God Rom. 1. God is said to haue manifested his righteousnesse to men Likewise Man is the image of god Seeing then these effects are attributed vnto God as proper there must needs be a God 4. This principle it selfe That God is 4 From the naturall notion of this principle whereby wee affirme that god is Principles are true Because they are diuine wisedome and because the contrary or opposite thereto beeing granted nature is thereby destroied But That God is is a principle 1. Because euery one hath experience hereof in himselfe 2. All wise men confesse it 3. All nations consent in it because they haue some religion and about that they contend and striue 4. Rom. 1.19 That which may be known of god is manifest in them that is in the minds of men for god hath shewed it vnto them Therefore god is 5 The terors of conscience 5 The terrors of conscience which are stroken into the mindes of the wicked after they haue sinned The torment of minde which ensueth vpon sinnes committed is inflicted of a iudge which knoweth both honest and dishonest thinges detesteth those things which are dishonest beholdeth the mindes and harts exerciseth iudgement vpon the minds But in al the wicked is this torment Rom. 2.15 They shew the effect of the law writtē in their harts their conscience also bearing witnes Isa 57.20.21 The wicked are like the raging sea that cannot rest There is no peace saith my god to the wicked Isa 66.24 Their worme shall not dy neither shall their fire bee quenched Therefore there is some such iudge But he cannot be except he be God because this punishment cannot come but from God Deutr. 4. God is a consuming fire Against the beastes of the world who think this doctrine of God to bee but a cunning deuise of the wiser sort to keepe the simple people in order And hence is apparant the impudencie of Epicures and Academicks who deeme al religion to be deuises of subtill men coined to this end and purpose that the rest of the common people might through fear of a superiour power be kept in good order For first if through deceiueablenes other men beleeue that God is and dread him why then are these men themselues who wil seem by their sharp insight to espy the guile most of al tormēted with the conscience priuy acknowledgement both of this their blasphemy as also of other their misdeeds Moreouer the sole and bare asseueration word of a few could not haue bin sufficient neither to persuade al mankind nether to maintain the persuasion once brought in to al succeeding ages Neither doth that lightē the force of those argumēts which are deducted from this notion that there is a God from the conscience in that they say there are many found who neither beleue there is a god nether are moued with the conscience of their sins For although they couet neuer so much to persuade themselues that there is no God yet is their conscience alwaies against them And therefore it is most false that these men imagine that any one of the wicked is free from the gnawing of his conscience For how much the more euery one despiseth God and al religion and endeuoreth to represse the prickes of conscience so much the more is he tormented and at euery mentioning and signifieng of God hee trembleth and shaketh with horror and how much the slowlier with so much the more seuere dolor paine is his security shaken from him Whereupon wee see those whose whole life was profane and secure for the most part when they are oppressed with the terror of gods iudgement to perish in despair Now that which is said Psa 10. The vngodly is so proud that hee careth not for god neither is god in all his thoughts Ps 14. 53. The fool hath said in his hart there is no god that this hath not this meaning as if the wicked were void of al knowedge and fear of god or do not confes that there is a god but that framing vnto themselues another than he indeed is who hath manifested himself to wit one that careth not for mens affairs defēdeth not nor deliuereth the good and punisheth the wicked they place an idol in the roum of the tru God Dauid himself doth sufficiciently declare when as he describeth the same prophanenesse of the wicked Ps 10. in these words For he hath said in his hart tush god hath forgotten he hideth away his face and he wil neuer see it 6 From the punishmēts of the wicked 6. The punishmentes of the wicked which they suffer besides the torments of conscience For the euents of al times cōstrain men to confesse that their sins are punished with grieuous punishments in this life cōtrariwise the lot end of the good to be more pleasant Wherefore there is a minde or vnderstanding power which discerneth honest things frō dishonest iudge of mankind punishing the wicked defēding the good And that this may not be ascribed to the wisedome or seuerity of magistrats or other men this first withstādeth hindereth for that it must needs be that this natural instinct whereby men iudge that offender are iustlie punished must proceed from some mind which is enimy to wickednes Again for that oftentimes by marueilous inexpected and vnlooked for meanes they are drawen to the iustice and punishment of the Magistrates whose sinnes before had beene priuy or who seemed to haue bin able by their owne power or subtilty easily to escape their handes and that especially for that many who through either the negligence or whiteliuerdnes of Magistrats are not punished by them yet run into calamities and haue allotted vnto them ruthful ends And whē transgressions sins encrease too much their impunity whole nations and common-wealthes with horrible and manifest examples of gods wrath perish as the world in the deluge Sodom by fier cast from heauē Pharao in the red sea the Iewes many florishing kingdomes by most lamentable ouerthrowes That these things cānot come to passe by chaunce neither any other way than by the iudgement and power of him who is Lord of mankind nature both Gods comminations and threatnings and the conscience of euery one and the order of iustice whereby these folow and ensue vpon impiety and the very hugenes waight and greatnes of things doth conuince Wherefore it is said Ps 58. The righteous shal reioice when he seeth the vengeāce he shal wash his footsteps in the blood of the vngodly So that a man
by the souldiers by reason of the vnchangeablenes of the decree prouidence of God contingent by reason of the liberty of his eternal and vnchangeable decree and the execution thereof euen those thinges which as concerning their owne nature haue second causes most vnchangeable as the motion of the sunne shadowes What contingencie is denied If therefore by contingency they meane the changeablenesse of effects which they haue by the nature of second causes or by the power and libertie of God it doth not follow that things are not contingent because of that necessity which they haue by the prouidence of God For this dooth not take away but preserueth rather the nature order maner of woorking in second causes ordeined by God But if by contingency they mean the changeablenes of second causes and effects so floting and wauering that they are not ruled and gouerned by Gods prouidence any such contingency the Scripture dooth not admit or approue Whether the motions of a creature are contingent or necessarie Hereby we also vnderstand when it is demanded concerning the motions effects of creatures whether they are to be termed necessarie or contingent that some verily are more rightly properly called contingent than necessarie though both contingent necessary are wrought by diuine prouideÌ„ce For they are rather to bee called such as they are of their own nature by the nature of their neerest causes than as they are in respect of Gods prouidence which is a cause more remoued farther off And nothing is more either certaine or manifest than that according to the nature of second causes some thinges should bee changeable some vnchangeable yet by the power of God though al things in the creatures may bee changed they are made notwithstanding vnchangeable because of the certaintie of his decree and diuine prouidence So likewise we answere concerning fortune chance What fortune and chaunce is denied For if by these names be vnderstood such causes or euents by accident as haue no cause which is proper and by it selfe a cause they ought to be far abandoned from the church of Christ But if wee vnderstand thereby a cause which is by it selfe a cause proper though vnknowen to our senses and reason or such causes by accident which haue notwithstanding some secret proper cause adioined nothing hindereth in respect of second causes which are causes by accideÌ„t in respect of our iudgemeÌ„t whereby we attain not to the proper that which is by it selfe the cause of these euents that to be or to be a thing fortuning or don by chance which in respect of gods prouideÌ„ce commeth to passe by his most accurate and vnchangeable counsel decree according to those sayings Matth. 10.29 One sparowe shal not fal on the ground without your father And Pro. 16 33. The lot is cast into the lap c. The fifth Sophisme of the mutility or vnprofitablenesse of meanes THat which shal be vnchaungeably and necessarily God is effectual in working by meanes which himselfe hath freely ordained by the wil prouidence of god in vain to the furdering or hindering of that are means applied as the vse of the ministery the magistrate lawes exhortations promises threatnings punishmeÌ„ts praier our study endeuors But al things are done by the decree of god vnchangeably neither can they which woorke by the prouidence of God worke otherwise than they doe Therefore al those means are vaine fruitlesse Ans It is not necessary that the first principal cause being put the second instrumeÌ„tal cause should be remoued and taken away In vain are second causes means applied if god had determined to execute his decrees without meanes neither had commaunded vs to vse them But seeing god hath decreed by those means in some to worke faith conuersion some to bridle keep vnder some to leaue excuselesse hath for that cause commanded vs in his word to vse theÌ„ they are not in vain vsed and applied Yea when there commeth no profit by these meanes yet they profit to this that they leaue the wicked without excuse As therefore the sunne doth not in vaine daily rise and set neither are the fieldes in vaine sowed or watered with the raine neither bodies in vaine with foode refreshed though God createth light and darcknesse bringeth forth the corne out of the earth and is the life length of our daies so neither are men in vaine taught or study to conform their life vnto doctrine though all auaileable actions and euentes proceede not from any but from God For God from euerlasting decreeed as the endes so the meanes also and prescribed them vnto vs whereby it seemed good to him to bring vs vnto them Wherefore we vsing those meanes doe well and obtaine profitable and frutefull euentes but if wee neglect them either by our fault we depriue our selues or others of those blessings offered by God or if God euen in this contempt of his woorde haue mercie of vs or others yet our conscience accuseth vs of open and grieuous sinne Wherefore wee must vse meanes Why wee must vse meanes first that we may obay God therein who both hath decreed endes and ordained meanes to those ends and prescribed them vnto vs neither tempt him by contemning these to our owne peril and danger Secondly that we may obtaine those blessings decreed for vs according to his promise and that to our saluation Thirdly that we may retaine a good conscience in vsing the meanes although the expected euent doe not alwaies followe either in our selues or others The sixth Sophisme of the merit of good euill WHatsoeuer is necessarie doth not merit rewardes or punishmentes But all morall good and euill is doone necessarilie Therefore neither the good meriteth reward nor the euill punishment Aunswere This argument is handled by Aristotle in his Ethicks Lib. 3. Cap. 5. But the aunswere thereto is easie No good worke of the creature meriteth reward First the maior is either particular and so there is no consequence or sequele or beeing generally taken is false and that euen in morall or ciuil consideration to wit in respect of those thinges which are necessarie by supposition and yet are done freely as the actions of men Secondly we grant the reason in respect of the iudgement of god concerning good works For the creature cannot merit any thing no not by his best workes of God Because both they are due and are the effects of God in vs. And therefore the more good things God woorketh in vs so much the more he bindeth and endebteth vs to him Wherefore in the godly Euâ—â— workes merit punishment iustly God crowneth and rewardeth of his free bountifulnesse not their merites but his owne giftes But as touching euill woorkes we deny the reason for they merit punishment and that most iustly For although men forsaken of God cannot but sinne yet the necessity of sinning both
your faith I am glad 2. Timot. 4.6 I am nowe readie to bee offered Coloss 1.24 Now reioice I in my sufferinges for you and fulfil the rest of the afflictions of christ in my flesh for his bodies sake which is the church Our sacrifices different from Christs sacrifice Nowe our Sacrifices differ as well as the Sacrifices of the olde Priestes from Christes Sacrifice First Christ offered vp together a Sacrifice both of thankes-giuing and propitiatorie Wee offer vppe onelie Sacrifices of thankes-giuing The oulde Priestes also offered vp Sacrifices of thankesgiuing because these belong to the whole Church euen from the beginning to the ende of the woorlde But those Sacrifices which they offered besides were onelie typicall But no Sacrifices of the newe Testament are typicall but either eucharisticall and of thankfulnesse as are ours or propitiatotie as if the obedience of CHRIST onelie perfourmed for vs in suffering our punishment For hee offered not a typicall or figuratiue but the reall or figured and signified Sacrifice as beeing not a typicall but the signified Priest Secondlie The Sacrifices of Christ are both perfect ours vnperfect and defiled with many sinnes Thirdly The Sacrifice of christ pleaseth God for it selfe and for the worthinesse that is proper in it selfe and meriteth remission of sinnes and eternall life of God for vs because it is the death of the very sonne of GOD. Our Sacrifices merite nothing of GOD and please him not for themselues but for Christs Sacrifice wherewith they are sanctified 4 WHAT IS THE KINGDOME OF CHRISTIANS Christians are Kings 1 By partaking of his victorie and roialtie 2 By hauing in themselues through him a power to ouercome and ouerrule both their enimies and all creatures WEE are made partakers of Christes of kingdome First Because hee is our King and dooth communicate his victorie and glorie against his enemies and ours with vs and maketh vs by faith citizens of his kingdome the Sonnes of God his bretheren and coheirs Secondly Because by the vertue and operation of his spirit hee also maketh vs Kinges that is the Lordes ouer all creatures conquerers of our enemies and partakers of euerlasting bliffe and glorie Iohn 16 33. Be of good comfort I haue ouercome the world Reuel 3.21 To him that ouercommeth will I graunt to sit with mee in my throne Luc. 22.30 That yee may sit on seates and iudge the twelue tribes of Israell 1. Corinthians 3.21 All are yours Our royall office therefore is 1. That we are Lordes ouer all creatures 2. That by the vertue of christs spirite who hath restored vnto vs our lost â—oyal and heauenly dignity ouer all our enimies we fight continuallie against sinne the woorlde the Diuel and the fleshe and ouercome Which wee doe when as by a true faith wee are resolued that wee haue remission of all our sinnes and when by the same faith wee receiue the holie Ghost to represse sinne euen in this life as touching the beginning of our conquest 3. That at length all our enimies beeing by the grace of CHRIST fullie brought vnder wee enioy eternall blisse and glorie that is the heauenly kingdome which by the woorking of the holy GHOST is begun in vs in this life and which wee nowe possesse in hope but then shall in full possession inherite 1. Timothie 1.18 Fight a good fight hauing faith and a good conscience 2. Timothie 2.12 If wee suffer wee shall also raigne with him Mathew 25.34 Inherite ye the kingdome prepared for you from the foundations of the world There is notwithstanding a difference beetweene the kingdome of CHRIST and ours For 1. The difference betweene Christs kingdome and ours The kingdome is hereditarie vnto Christ For hee is the naturall sonne and therefore by nature King but ours is by right of adoption Christ as the naturall sonne is ruler ouer his house Hebrewes 3.6 Wee are by and for him the adopted sonnes of God 2 He alone by full right is King ouer all the creatures simplie but especiallie ouer the whole Church of the holie Angels and men But wee neither are nor euer shall bee the Kings and heade of this Church but onelie ouer other creatures which are compâ—led to serue vs wee are LORDS adorned with glorie maiestie and no common excellencie of giftes and ouer all wicked men and Diuels whom wee shall iudge subscribing and yeelding our consentes to the iudgement of CHRIST in condemning and destroying them Matthew 19 28. Yee shall sitte vpon twelue scates iudging the twelue tribes of Israell Wherefore the Pope of Rome lieth when hee auoucheth himselfe to be the head of the Church 3. He conquereth his enimies by his owne power we in him and by him Ioh. 16.33 Be of good comfort I haue ouercome the world 4. He alone ruleth the Church with the scepter of his spirite and woorde moouing our heartes and restoring in vs the lost image of God wee are ministers and administratours of the outward word and rites wee cannot giue the holie Ghost as it is said Mat. 3.11 I baptize you with water but he that commeth after mee hee will baptize you with the holie Ghost and with fire The summe of all is In the olde Testament were Prophets Priests and Kings typicall Christ is those three in signification and in truth To beleeue in Christ wee by participation from him Wherefore to beleeue in Christ is not onelie to knowe that Iesus is the annointed that is the chiefe Prophet Priest and king but to bee perswaded that he is such also vnto me and maketh me also partaker of his vnction or annointing that by the woorking of the holie Ghost I may also be a Prophet a Priest and a King that is confesse and celebrate God knowen vnto me offer vp vnto him all my life long the sacrifice of praise and thankefulnes fight and warre manfully against sinne the world and the Diuel and at length beare rule ouer all mine enimies and the creatures beeing adorned with euerlasting blisse and glorie I BELEEVE IN HIS ONELY SONNE TO beleeue in the onelie or onelie begotten sonne of God is to beleeue 1. That this Iesus is the naturall and onelie sonne of the eternall Father begotten of his substaunce from euerlasting and therefore God by nature neither hauing as touching his godhead any bretheren 2. To beleeue that by and for this his naturall sonne I haue also obtained the grace right and name of the sonne of GOD or am adopted by GOD to be his sonne Iohn 1.12 As manie as receiued him to them he gaue power to be the sonnes of God And Ephes 1.6 God with the glorie of his grace hath made vs accepted in his beloued Because Christ is the naturall sonne of God therefore he is able to make vs the adopted sonnes of God yet so that the assumption and taking of our nature was to come betweene Hither appertaineth the common place concerning the sonne of GOD wherein these foure questions are to be considered 1 How
worketh also in them to be warie and to take heed thereof Rom. 8.3 Whom hee predestinate them hee iustified They therfore doe amisse who thinke to receiue comfort without any desire of a good conscience Replie But if they must take heed and beware they are vncertaine Aunswere No because they haue this as a spur to goe forwarde and perseuere But To bee certaine and not to haue a desire of repentance amendment of life implieth a contradiction as if thou shouldest say I am certaine of my reward therefore I will not runne for a rewarde is not giuen but to him that runneth These propositions doe mutuallie one follow another To bee certaine of saluation and to haue a desire of conuersion and amendement of life 2 What Predestination is PRedestination differeth from prouidence The difference bâ—tweene predestination and prouidence as a speciall from the generall For prouidence is the eternall counsell of God concerning al creatures but Predestination is the eternall counsel of GOD concerning the sauing of men and Angels Wherefore Predestination is the eternal most iust and vnchangeable counsel of God of creating men of permitting their fal into sinne and eternal death of sending his Sonne into flesh that hee might bee a sacrifice and of conuerting some by the woorde and the holie ghost for the Mediatours sake and sauing them in true faith and conuersion and of leauing the rest in sinne and eternall death raising them vp to iudgement casting them into eternal paines Here is spoken of men which shall bee saued and not saued therefore to them onely and not to Angels doth this definition of Predestination agree Election The partes of Predestination are Election and Reprobation Election is the eternal vnchaungeable free and most iust decree of god whereby hee hath decreed to conuert some to Christ to preserue and keepe them in faith and repentaunce and by him to giue them eternall life Reprobation Reprobation is such a decree of god as whereby hee hath decreed to leaue some according to his most iust iudgement in their sinnes to punish them with blindnesse and damnation and to condemne them beeing not made partakers of Christ euerlastingly That Election likewise as also Reprobation are both the decree of god these and the like sayinges doe prooue John 13.18 I know whom I haue chosen 2. Tim. 1.9 His grace was giuen to vs before the worlde was Rom. 9.18 He hath mercy on whom he wil. Both therefore election and reprobation were made by counsell and therefore both are a decree and that eternal because there is no new thing in God but all from euerlasting and the Scripture doth manifestlie saie Ephes 1.4 That God hath chosen vs before the foundation of the worlde Seeing then hee hath chosen vs hee hath therefore reiected the rest That which the verie word of choosing doth shew For whatsoeuer is chosen the same is chosen other thinges beeing reiected This Election is of grace and free that is not in respect of anie good foreseene in vs. He hath mercie on whom he will that is He giueth freely what he giueth Joh. 15.16 You haue not chosen me 3 What the causes of Predestination or Election and Reprobation The efficient cause of our election Gods good pleasure not any thing in vs. THE efficient and motiue cause is the good pleasure of God Matth. 11.26 Jt is so O Father because thy good pleasure was such God hath not foreseene any thing in vs for which he should choose vs for there can be no good in vs as of our selues For if anie good bee found in vs that hee dooth worke wholy in vs and hee woorketh nothing in vs which hee hath not decreed to woorke from euerlasting Wherefore the alone gracious and most free good pleasure of God or the alone free mercy of God is the efficient and motiue cause of our Election Ephes â— 5. God hath predestinate vs to be adopted through Jesus Christ vnto himselfe according to the good pleasure of his wil. See further Roman 9.11 Coloss 1.12 2. Timot. 1.9.10 The cause of reprobatioÌ„ in God In like manner also the efficient cause of Reprobation is the most free good pleasure of God For wee beeing all by nature the children of wrath had al perished if sin were the cause of reprobation Wherefore the cause of reprobation is not in men themselues but that is in God his will of shewing foorth his iustice Therefore of particular men why this man is elected and he reprobated there can bee no other reason giuen but the good pleasure of God onely But the cause of damnation is altogether in men The cause of Damnation in men which is sinne The supreme final cause of Predestination is gods glorie and the last and proper final cause of Election is the manifestation of Gods goodnesse and mercie in freelie sauing the Elect. The next neerest finall cause of our Election is our Iustification when God dooth in his Sonne freely account vs for righteous Both which finall causes the Apostle compriseth in these wordes Ephes 1 6. He hath predestinate vs to the praise of the glorie of his grace wherewith he hath made vs freely accepted in his beloued Likewise of the contrarie The first final cause of Reprobation is the declaration of gods iustice seueritie and hatred against sinne in the reprobate 1 Obiection God did foreknowe our workes Therefore he choose vs for our woorks Aunswere He did foreknowe those good thinges which he purposed to woorke in vs as also he foreknewe the persons otherwise he could not haue foreknowen any good workes So could he not haue foreseene any euill except he had purposed to permit the same 2 Obiection Christs merite applied vnto vs by faith is the cause of our Election Therefore not the good pleasure of God Answere Christes merit is not the cause of election but is reckoned among the effects thereof 3 Obiection Euil workes are the cause of reprobation therefore good workes are the cause of election Aunswere Euil workes are not the cause of reprobation but of that which followeth reprobation that is of damnation Good workes go not before in him that is to be iustified muchlesse are they the cause of election but they followe in a man beeing iustified and draw their original and their perpetual efficacy and vertue from gods meâ—e grace 4 Whaâ— are the effects of Predestination THE effect of election is the whole woork of our saluation and al the degrees of our redemption 1. The creation and gathering of the church 2 The sending and giuing of Christ the Mediatour and his Sacrifice 3. Effectuall calling of men to his knowledge which is the conuersion of the Elect by the holie Ghost and the woorde 4. Faith iustifâ—cation regeneration 5. Good woorkes 6. Finall perseueraunce 7 Raising vnto glorie 8. The effects of Reprobation Glorification and eternal life The effects of Reprobation are the creation of the reprobate priuation
God vnto saluation to euerie one that beleeueth And this is the ordinarie manner of giuing vs this beginning of euerlasting life namely by the woord mediately But there is another maner of giuing the same vnto infants and by miracles 7 Whether we can be assured in this life of euerlasting life IN this life not onely wee maie Our assurance of euerlasting life is necessary and grounded vpon sure reasons but wee ought also to bee assured and certain of euerlasting life otherwise we shal neuer haue it For it is giuen to al the elect and to them onely And wee maie be certaine of it by faith euen by a full persuasion of the good wil of God towardes vs likewise by the beginning of true repentaunce which is a ful purpose and intent to liue according to gods cōmandements lastly by the peace of consciēce by a desire of God and by a ioie and gladnesse in God This assuraunce and certainty is grounded on sure and strong reasons 1. The autor of euerlasting life is vnchangeable euen GOD himselfe 2. Gods election is vnchaungeable 3. Christ is heard in all thinges which he desireth of his Father But he praied that his father woulde saue all those whom hee had giuen him 4. God will not haue vs to praie for good things necessarie to saluation with a condition but simplie 2. Tim. 2.19 The foundation of God remaineth sure the lord knoweth who ar his Ioh. 10.28 No mā shal pluck my sheepe out of my hand I giue vnto them eternal life but it were not eternal life if it could be interrupted or broken off Of the consummation of euerlasting life we must bee assured by the beginning thereof Rom. 11.29 The giftes and calling of God are without repentaunce God is faithfull therefore as hee hath begunne so also will hee accomplish and end Wherefore to doubt of the continuaunce and consummation of euerlasting life is to ouerthrow the faith and truth of god Now of the beginning of eternal life we are assured chiefly by a true faith which withstandeth doubtes that is which hath a purpose to resist the Diuel and crieth I beleeue Lord help my vnbeliefe But this faith cannot bee without repentaunce and therefore by an assured repentance we are also assured of the beginning of euerlasting life and therfore withal of the consummation thereof That which now hath been spoken of this article doth sufficiently declare what is To beleeue euerlasting life namely assuredly and certainely to bee perswaded 1. That after this life there shall be also a life wherein the Church shall be glorified and God magnified of her euerlastingly 2. That J also am a member of this Church and therefore partaker of euerlasting life 3. That J also in this life haue and enioy the beginning of euerlasting life OF IVSTIFICATION THIS doctrine Of iustification is one of the chiefe points of our faith not onely because it treateth of the chiefe and principall matters but also because this doctrine is most of all others called by heretiques into controuersie For there are two principall controuersies between the Church and Heretiques The first Of the doctrine concerning God the other of this doctrine of Justification and either of these doctrines beeing ouerthrowen the other points of our faith easily goe to wracke Wherefore we ought chiefly to fence and strengthen our selues against heresies in the doctrine concerning God and iustification The special questions 1 What iustice or righteousnes is in generall 2 How manifold it is 3 What iustice differeth from iustification 4 What is our iustice or righteousnes 5 How it is made ours 6 Why it is made ours 7 Why it is made ours by faith onelie 1 WHAT IVSTICE OR RIGHTEOVSNES IN GENERAL IS A Definition so generall of iustice can scarce bee giuen as may agree both to God and creatures euen such as may agree to the furthest and highest kindes of iustice or righteousnes which are Vncreate and created righteousnes except we wil make a definition full of ambiguity For vncreated iustice or righteousnes is God himselfe Vncreate Iustice is God himselfe who is the very squire and rule of all iustice Created iustice is an effect of vncreate or diuine iustice in reasonable creatures This created iustice or righteousnes may be defined generally in such sort as the definition shall bee alike common to all sortes thereof Justice therefore or righteousnes in generall as it agreeth to reasonable creatures is a fulfilling of those lawes which belong vnto reasonable creatures Our created Iustice is our conformitie with Gods lawes appertaining vnto vs. or is the conformitie or correspondence of reasonable creatures with the lawes appertaining and belonging vnto them It may be also defined on this wise Justice is a conformitie with God or with the law of God Or it is a fulfilling of Gods law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For iustice or righteousnes is the obseruance of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sin is the transgression of the law the name Righteousnes is deriued from Right which is the lawe it self and conformitie with the law is righteousnes it self This we must know because we must be iustified by the fulfilling of the law we must vnderstand that the law is not abolished but established by the gospel For the righteousnes iustice of the Gospel is the fulfilling of the lawe but doth not at all disagree from the lawe Obiect He that is iust and righteous is conformed and agreeable vnto the law To iustifie is to make iust Therefore to iustifie is to make one agreeable vnto the law Answere All this is graunted that is either in himselfe to be so or in another Now these are all one the imputed righteousnes or iustice of an other the righteousnes of the Gospel the righteousnes of faith Wherefore to iustifie is to assoile and absolue one from sin for that iustice or righteousnes which either is in himself or in an other This significatiō meaning of the worde is prooued throughout the whole Epistle to the Romans It was imputed to him for righteousnes 2 How manifold Justice is Legall Iustice IVstice we speak in general of created iustice is legal and Euangelical Legal iustice is the fulfilling of the Law performed by him who is therby said to be iust Or it is such a fulfilling of the Law which one performeth by his own obedience or it is a conformitie in the Law which is in him also who is called iust This legal iustice either is in vs or in Angels or in Christ as he is man as an accident inherent in his subiect Euangelical iustice is also a fulfilling of the Law but is not in him who is called therby iust or righteous but in another and is onelie imputed vnto him who is thereof called iust This is christs iustice or righteousnes performed for vs or that ransome of the Son of God imputed vnto vs by faith Euangelicall Iustice or the Iustice
Luk. 22.19 Do this in remembrance of me Lastly they are also bonds of loue because they who are confederated with God are vnited also among themselues Ep. 4.5 One Lord one faith c. 1. Cor. 10.17 We being many are one bodie The confirmation of the fourth Conclusion The distinction there deliuered is manifest in it selfe The receiuing of the signes is corporall externall But the thinges especiallie signified are not receiued without faith because they are promised to beleeuers onely And the signes are no otherwise true than the promises vnto which they are annexed Again the signes declare the same to the eyes which the promise declareth vnto the ears As therefore the promise is but an emptie sound without faith So also are the ceremonies vaine spectacles Again The thinges signified are the communion of Christ and all his benefits But this can no man haue otherwise than by faith either in the vse or without the vse of the Sacrament The confirmation of the sixt conclusion Such is the coniunction of all signes with their things signified as that they represent the things signified and confirme the acceptation of them For the pledges or tokens and symboles testifieng other thinges are though not in the same place yet together with the thinges testified and signified The Reason is Because to make one thing a signe of another thing is not to include or tie the thing with the signe as that they should be in one place but to ordaine the signe to signifie the thing the signe being in the same place with it or in some other place Again the nature of the things signified by the sacrament doth not admit this local vnion For some are subsisting forms some accidents not inherent in the sacramentall signes but in the mindes of men as the gifts of the holy ghost Some are corporeall and in one place only and not locallie existent wheresoeuer the sacraments are vsed as the flesh and bloud of Christ The confirmation of the seuenth Conclusion The scripture speaketh thus of the Sacramentes Circumcision is the couenaunt The Lambe is the Passeouer The bloud of the sacrifices the bloude of the couenant the expiation of the sacrifices the Sabboth the euerlasting couenant The mercie seate of the Arke Baptisme a clensing washing Bread and wine the bodie and bloud of Christ And so the scripture expoundeth it selfe when circumcision is called the signe of the couenant The Pascal Lambe the signe of the passouer The Sabboth a perpetual signe of grace and sanctification The ceremonies types and shadowes of true thinges The beleeuer and baptized shall bee saued and of the signes and symboles of the Lordes supper it is said that they are to bee receiued for our reconciliation The confirmation of the tenth conclusion The signes of the couenant confirme nothing vnto them who keep not the couenant or who referre them to another ende But the sacraments are signes of the couenant whereby God bindeth himselfe to giue vnto vs remission of sinnes and eternall life freely for Christs sake and wee binde our selues to the yeelding and performance of faith and new obedience Therefore they confirme not neither â—ssure them of Gods grace who are without faith and repentaunce or vse other rites or to some other end than God hath appointed Moreouer Jâ— is superstitious and idolatrous to attribute the â—â—stifâ—cation of gods grace either to the external woorke rite without the promise or to anie other woorke inuented by men Wherefore the abusing or not right vsing of the sacraments hath not the grace of God accompanying it or assureth any man of it As it is said Rom. 2.25 Circumcision is profitable if thou doe the law c. The confirmation of the 11. conclusion The figure of Baptisme beeing correspondent to the Arke of Noah doth also saue vs not the outward washing away of the filth of the flesh but the inwarde testification of a good conscience towardes god The bread which wee breake is it not the communion of the bodie of Christ And seeing the sacramentes are an externall instrument whereby the holy Ghost fostereth and preserueth faith it foloweth that they serue for the saluation of beleeuers as doth the word But contrary the wicked through the abuse of the sacramentes and the contempt of Christ and his benefites which are offered vnto them in his woorde and sacraments and through the confession of his doctrin which they embrace not with a true faith purchase vnto themselues the anger of God and euerlasting paines according to the saying of the Prophet Esay cap. 66 3. He that killeth a Bullock is as if he slew a man he that sacrificeth a sheep iâ— as if he cut off a dogs necke And saint Paul 1. Cor. 11.27 Whosoeuer shall eate this breade and drinke the cup of the Lorde vnworthilie shall be guiltie of the bodie and bloud of the Lorde But the things signified because they are receiued by faith onely and are either proper vnto saluation or saluation it selfe as Christ and his benefites they cannot be receiued of the wicked neither can they at all be receiued but vnto saluation The confirmation of the 12. coÌ„clusion A promise the signe of a promise hauing a condition of faith and fidelitie adioined vnto it are ratified whensoeuer the condition is perfourmed But such is that promise which is signified and confirmed by the sacraments Therefore if in the vse of them faith doth accompany which beleeueth the promise the things promised and signified are receiued together with the signes Eze. 16.59 I might deale with thee as thou hast done when thou diddest despise the oth in breaking the couenant Neuerthelesse I will remember my couenaunt made with thee in the daies of thy youth and J will confirme vnto thee an euerlasting couenant The confirmation of the 13. conclusion The iterating of circumcision or Baptisme hath beene no where receiued or admitted Neither is the reason hereof obscure or vnknowen because those sacraments were instituted to bee an initiating or solemne receiuing of men into the Church which is alway ratified vnto him that is penitent and persisteth therein But the vse of other sacraments is commaunded to be iterated as of the sacrifices the Passeouer worshipping at the Arke Cleansings as also of the Lords Supper The cause is because they are a testimonie that the couenant which was made in Circumcision and Baptisme is ratified and firme to him that repenteth And this exercising of our faith is alwaies necessarie The confirmation of the 14. conclusion That there is one common definition agreeing to the sacraments both of the olde and new testament hath beene shewed before That the difference of them consisteth in the number and forme of the rites is apparent by a particular enumeration of them For in the newe testament it is manifest that there are but two because there are no other ceremonies commaunded of god and hauing annexed vnto them the promise of grace And that the olde sacraments
reuerence him and declare our loue and thankefulnes towardes him by our good workes and obedience Rom. 12.1 J beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God 1. Pet. 2.5 Yee are made an holie Priesthoode to offer vp spiritual sacrifices acceptable to god by Jesus Christ We are to doe good workes also in respect of our selues 1. That by our good workes we maie be assured of our faith Mat. 7.17 Euerie good tree bringeth forth good fruite Iames 2.20 That faith which is without workes is dead Phil. 1.11 Filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and praise of god Now by our workes we must needes know that wee haue faith because the effect is not without his cause and wee must knowe the cause by his proper effect when as therefore we find not in our selues good works or newe obedience we are hypocrites neither haue we faith but an euil conscieÌ„ce For true faith only which neuer waÌ„teth al her fruites bringeth foorth as a fruitful tree good woorkes obedience amendment of life and these fruites likewise discerne and distinguish true faith from historical and temporary faith and so also from hypocrisie 2. That we maie be assured that we haue obtained remission of sinnes through Christ and are for Christes sake iustified before God for iustification and sanctification are benefites linked together which so cleaue together and that necessarily as they neuer can be seuered or pulled asunder For Christ obtained both for vs at once namely both remission of sinnes and the holy Ghost who stirreth vp in vs by faith the study and desire of good works and new obedience 3. That we maie be assured of our election and saluation 2. Pet. 1.10 Giue diligence to make your calling and election sure These proceede from the cause next going before For god hath chosen from euerlasting of his free mercy those onely which are iustified for the merit of his sonne Roman 8.30 Whom he predestinat them also hee called and them also he iustified Nowe that wee haue receiued from Christ iustification which is neuer giuen vnto the Elect without sanctification we knowe by faith And that we haue faith wee perceiue by the woorkes of faith true obedience and true conuersion 4. That by good woorkes our faith maie bee exercised cherished strengthned and aduaunced For they who giue themselues ouer to corrupt lusts against their conscience in them faith cannot be and therefore neither a good conscience neither a confidence and trust in god as beeing appeased and fauourable vnto them For wee haue through faith onelie a feeling of gods fauor towards vs a good conscience Rom. 8.13 Jf yee liue after the flesh yee shal die 2. Tim. 1.6 J put thee in remembrance that thou stirre vp the gift of god which is in thee by the putting on of my hands 5. That by good works we may shew forth and honest our life and calling Ephes 4.1 I praie you that yee walke worthie of the vocation whereunto yee are called 6. That wee maie escape temporal and eternal punishmentes Matth. 7.19 Euerie tree that bringeth not forth good fruit is cut off and cast into the fire Rom. 8.3 If ye liue according to the flesh ye shal die 7. That we maie obtaine corporall and spirituall rewardes which according vnto the promise accompanie good workes 1. Timot. 4.8 Godlines is profitable vnto al things which hath the promise of the life present and of that that is to come Except God woulde haue the hope of rewards and the feare of punishments to be motiue causes vnto good works he would not vse them in admonitions We must doe good woorkes also in respect of our neighbour 1. That wee maie bee profitable vnto our neighbours by our good example and so edifie them 1. Cor 15. All things are for your sakes that most plenteous grace by the thankes-giuing of manie maie redound to the praise of god Phil. 1.24 That I abide in the flesh is more needefull for you 2. That offences maie bee auoided Matth. 18.7 Woe bee to that man by whome offences come Rom. 2.24 The name of god is blasphemed among the Gentiles through you 3. That wee maie winne vnbeleeuers and by our woordes and deedes and example conuert them vnto Christ Luk. 22.32 When thou art conuerted strengthen thy brethren We see now then what are the causes for which we must necessariely doe good workes as also how or in what sense our workes are said to be necessarie for vs vnto saluation to wit not as a cause of our saluation but as mean or way without which wee come not vnto it And after the same sort also it maie be said That good woorkes are necessarie vnto iustice and righteousnes or vnto iustification or in them that are to be iustified namely as a consequent following iustification wherewith regeneration is vnseparably ioined But yet I would not vse these kindes of speaking 1. Because they are ambiguous doubtful 2. Because they breed contentioÌ„s minister occasioÌ„ of cauilling vnto the aduersaries 3. Because the Scripture doth not vse them which must be followed of vs in speaking 6 Whether good woorkes merit any thing before God THIS sixt question ariseth out of the fift as the fourth did out of the thirde For when men heare that wee receiue rewardes by our woorkes they presently conclude that we merit somewhat by them Wherefore wee are to know that good workes indeede are necessarie and therefore are to bee doone also for the rewardes ensuing them but yet that they merit nothing no not the least of gods giftes either corporall or spirituall The reasons hereof are most true and most euident 1 Our woorkes are vnperfect wherefore we can merit nothing by them Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to the other so that yee do not the same thinges that yee would 2 The good workes what euer we are able to doe are all due Luk. 17.10 When ye haue doone all those thinges which are commanded you say we are vnprofitâ—ble seruants 3 Our woorkes are impure and vitious how-euer they seeme most good Isay 64.6 Wee haue all beene as an vncleane thing and all our righteousnesse is as filthy cloutes Phil 3.8 J thinke all things but losse for the excellent knowledge sake of Christ Jesus my Lord for whome I haue counted all thinges losse and doe iudge them to be dongue that J might winne Christ 4 If we doe any good woorkes they are not ours but are belonging to god onely Phil. 2.13 Jt is god which worketh in you both the will and the deede euen of his good pleasure 1. Corinth 4.7 What hast thou which thou hast not receiued We are euill trees if then we doe any good that must needes come from God onely Mat 20.15 Is it
not lawfull for me to doe as I wil with mine own He must needs be very impudent who hauing receiued of gift an hundred florens of a rich mā thinketh that he deserueth a thousand mo by receiuing those hundred whereas rather he is by this gift receiued bound to the rich man not the rich mā to him 5 No creature which doth euen the most perfect woorkes can thereby merit ought at Gods handes or bind God vnto him to giue him any thing according to order of iustice The reason hereof doth the Apostle yeeld Who hath giuen him first We deserue no more our preseruation than we deserued our creation He did owe nothing vnto vs when hee created vs so neither now doth he owe vs our preseruation neither is he bound to giue vs any thing We can bestow no benefit vpon our Creatour nay although we should neuer sinne yet can we not sufficiently declare and shew forth our thankefulnesse 6 There is no proportion betweene our woorkes which are vtterly vnperfect and the excellency of those great blessings and benefites which the Father giueth vs freelie in his Son 7 1. Cor. 1.31 He that reioiceth let him reioice in the Lorde But if we merit by our work remission of our sins man should haue in himselfe whereof to reioice neither should the glorie be giuen to God Rom. 4.2 If Abraham were iustified by his woorkes hee hath wherein to reioice but not with God 8 Wee are iust before we doe good woorkes Rom. 9.11.12.13 For yer Esau and Iacob were borne when they had neither done good nor euil that the purpose of God might remain according to election not by works but by him that calleth it was said vnto her The elder shall serue the yonger As it is written I haue loued Jacob and haue hated Esau 9 They who will be iustified by woorkes haue no sure and steadefast conscience Rom. 4.16 The inheritance is by faith that it might come by grace and the promise might be sure to all the seede 10 If wee should obtain righteousnesse by our own worke the promises should be made voide For in Abraham shall all the nations bee blessed And Christ also should haue died in vaine 11 There should not be one and the same reason and cause of our saluation if this Doctrine of the merit of woorkes should be admitted Abraham and the Theefe on the Crosse should haue bin otherwise iustified than we are iustified But there is but one way leading vs to saluation I am the way the truth and the life 1. Tim. 2.5 There is one Medatour betweene God and Men. Eph. 4 5. There is one Lorde one Faith one Baptisme Heb. 13.8 Jesus Christ yesterday and to day the same is also for euer Acts. 4.12 There is giuen no other name vnder Heauen whereby wee must bee saued Therefore we shall not be saued by good workes or for our good woorkes 12 Christ shoulde not giue vs full and perfect saluation and so neither should hee bee a perfect Sauiour if some thing were as yet required of vs whereby we should bee made iust But Christ is our perfect Sauiour For as Paul witnesseth God with his glorious grace hath made vs accepted in his beloued By whom we haue redemption through his bloud euen the forgiuenes of sinnes according to his rich grace And Ephes 2.8 By grace are yee saued through faith and that not of your selues it is the gift of God 1 Obiection They which haue not good woorkes cannot be saued Therefore good woorkes are necessarie vnto saluation Ans That without which we cannot be saued is necessary vnto saluation that is as a part of saluation or as an accident of saluation not as a cause of saluation 2 Obiection God calleth those blessings which hee promiseth to them that doe good workes rewardes and meed Now meede presupposeth merit Therefore good workes doe merit Aunswere Amongest creatures sometimes it doth but neuer with god But they are called the rewardes or meede of our woorkes in respect of God forasmuch as hee recompenseth most fully those thinges which wee doe neither yet is that recompence due For there can come no commoditie vnto God by vs therefore God is not bound no not to make the least recompence For he that stādeth no waies in need of our works and vnto whom they can ad or bring nothing at al of him doubtles wee are not able to merite or deserue any thing But there commeth good rather vnto our selues by good workes For the good works which we doe are a conformity with God therefore are Gods gift by which gift and benefit we are bound vnto god but not god vnto vs. Wherfore it is no lesse absurde to say that we merite saluation at gods hāds by good works than if one should say Thou hast giuen me an hundred florns Therefore thou oughtest also to giue me a thousand florens Obiection 3. But whereby may we be assured that we haue good works Aunswere 1. By the peace of conscience 2. By our conuersion 3. By the fruites of conuersion OF THE LAW OF GOD OR OF THE DECALOG AND TEN COMMANDEMENTES THE chiefe Questions 1 What the Law is in general 2 What are the parts of the Law 3 What is the vse of the Law 4 Jn what the Lawe differeth from the gospell 5 How far the Law is abrogated 6 How the Decalog is diuided 7 What is the meaning of the Decalog and of euerie commandement thereof 1 What the Law is in general THE Lawe in generall is a sentence or decree commaunding things that are honest binding creatures endued with reason vnto obedience with a promise of rewarde and a commination or threatning of punishment It is a sentence commaunding thinges that are honest otherwise it is no Law It bindeth creatures endued with reason for the Lawe was not made for them who are not bound to obedience With a promise of reward The Law freely promiseth blessings vnto those who perfourme obedience because no obedience can be meritorious before God Obiection But the gospell also promiseth freelie good things blessings Therefore the Law differeth not from the gospell Answ The Law promiseth freely after one maner and the Gospel after another The law promiseth freely with a condition of our obedience But the gospel promiseth freely without the works of the Law with a condition of faith not with a condition of our obedience Wherefore the gospell dooth not promise blessings freely without al condition but without such a condition as wherewith the Lawe promiseth blessinges vnto vs. And with a commination or threatning of punishment Otherwise the Lawe were a vaine and empty sound and shoulde effect nothing Moreouer the Latine woorde Lex which signifieth the Law is deriued from Lego which signifieth to reade and publish or from Lego which signifieth to choose With the former deriuation agreeth the Hebrue woorde with the latter the greeke woord For in Greeke the Lawe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
is vrged when obedience cannot possibly bee performed But here it is necessarie that we distinguish and discerne the nature of men corrupted from it selfe being vncorrupted For in nature beeing not as yet depraued or corrupted through sinne there were and shal be againe also in nature perfectly restored these two vses of gods lawe especially The first is the whole and entire conformity of man with god For there did shine and againe shall shine in the minde of man the perfect knowledge of god and his will and the same did woorke againe shal worke the correspondence and congruity of all our inclinations and motions with this diuine order that is perfect iustice and righteousnesse before god For the mind iudging aright doth rightlie also gouern guide the hart wil not being through stubburnesse peruerted depraued Nowe that both there was perfect knowledge of the law in mans nature not yet fallē and did woorke also in it perfect conformity with god the doctrine concerning the image of god doth testify whereunto man was created which is by Christ in vs restored The other vse of the Law in nature vncorrupted is a good conscience or a certaine perswasion of gods fauour and a certaine hope of eternall life For when as the Lawe both commandeth perfect obedience and promiseth eternall life to those that perfourme it Therfore it worketh in nature vncorrupted as perfect obedience so also certaine expectation of the reward according as it is saide Leuit. 18. Rom. 10. Gal. 3. He that doth them shall liue in them Mat. 19. If thou wilt enter into life keepe the commaundements But in nature now corrupted there are other effects or vses of the Law those partly accidental partly the remaines of those proper effectes which it hath in nature vncorrupted partly in the regenerate partly in the vnregenerate As therefore the whole Law is a Schoolemaster to Christ so likewise is the Morall whereof the first vse is both in the regenerate and vnregenerate the preseruing and mantaining of discipline both in the church and without also For the Lawe both being by god himselfe engrauen in the mindes of all men and speaking by the voice of teachers magistrats doth by binding of the conscience and by denouncing ordaining of punishments by shame bridle restraine the vnregenerate also so that they shunne open and manifest wickednesse and some order is thereby kept in the world amiddest the furies of Diuels and wicked men that mankinde may be preserued and the church thence collected and gathered 1. Tim. 1.9 The Law is giuen to the lawlesse and disobedient But albeit this vse of the law doth chiefely belong vnto the vnregenerate who are not bridled by the loue of god and righteousnesse but by the feare of punishment onely shame not to make open profession of wickednesse yet hath it place also in the godly For they indeede haue another bridle whereby they are guided euen the holy ghost illightening and inclining their harts vnto obedience but yet by reason of the weakenes and corruption of the flesh prone to sinne experience teacheth that this chaine and bonde also is profitable and necessary for them for the shunning and auoiding of transgressions Many places also of Scripture witnesse this which threaten euen vnto the saintes if they run into grieuous offences grieuous punishments As Ezech. 18. If the righteous turne away from his righteousnesse and commit iniquity hee shall die for it And the examples of punishmentes as of Eli of Dauid and many others For therefore both threatnings and examples are set before the godly to keepe them in good order The second vse is the acknowledgement and accusing of sinne in the regenerate and vnregenerate Rom. 3.20 By the Law commeth the knowledge of sinne Rom. 7.7 J knew nothing but by the Lawe for neither had I knowen lust except the Law had said Thou shalt not lust This vse of the Law belongeth vnto all men because all haue so much knowledge of the Lawe as is sufficient to breede in them a pricke and remorse of conscience But there is a double effect hereof For in the vnregenerate the knowledge of sin of the iudgement of God against sin engendereth an hatred of god an increase of sinne For so much the more doth nature not yet regenerated desire to commit and excuse sinne and murmureth against gods iudgemēt how much the more the law vrgeth and presseth the prohibition and condemnation of sinne Rom. 4.15 The Law causeth wrath Rom. 7. Sinne took an occasion by the commandement and wrought in mee al manner of concupiscence Moreouer if those vnregenerate be also reprobate then woorketh it at length in them despaire and blasphemy Therefore 2. Cor. 3. it is called the ministery of death But in the elect the knowledge of sinne is a preparing of them vnto conuersion For it woorketh in them a desire of Gods fauour and of deliuerance from sinne enforceth them despairing of their own righteousnesse to seeke for righteousnesse and life in Christ their Mediatour And after they are once conuerted it continually instructeth them with due contrition truely to humble themselues in the sight of God and maketh them to profit and goe forwarde daily in true conuersion vnto God and in the dread fear of God Now although many wicked men beeing blinded with security doe not acknowledge their sinne for a time yet the Law accuseth all and the terrours and torments of conscience doe at length oppresse them Vnto the regenerate also although they neither are subiect to damnation neither liue without the acknowledgement and bewailing of their sinne yet necessary is the preaching meditation of the Law that thereby they more and more knowing the remnants of sinne which are in them may continue and go foreward in true repentance and amendment of life Moreouer concerning both these vses namely the maintenance of Discipline and acknowledgement of sinne it is said that the Lawe is a Schoolemaster vnto Christ For neither can men be instructed concerning god neither doth the holy ghost woorke faith and conuersion in their heartes except open and manifest transgressions be eschewed and they persist not in sinnes against their conscience Jsai 66. J will regard the poore and contrite in spirite Rom. 8.13 If yee mortifie the deedes of the bodie by the spirite ye shall liue but if yee liue after the fleshe ye shall die Neither do they indeede seeke for desire earnestly deliueraunce from sinne and death who doe not truely knowe and agnise the greatnesse of sinne Joh. 9.41 If yee were blind yee should not haue sinne but now yee say Wee see Therefore your sinne remaineth The third vse of the moral Law is proper vnto the regenerate to witte an instructing and informing of them concerning the true seruice and woorship of God This is done by the doctrine of the Lawe in teaching and exhorting For seeing there are yet remaining manifold ignorāces
places of scripture Matth. 20.25 Yee knowe that the Lordes of the Gentiles haue domination ouer them and they that are great exercise authoritie ouer them But it shall not bee so among you but whosoeuer will bee great among you let him be your seruaunt 1. Pet. 5.3 Not as if ye were Lordes ouer Gods heritage but that yee maie be ensamples to the flocke Colos 2.16 Let no man condemne you in meate and drinke or in respect of an Holie-daie or of the newe Moone or of the Sabboth daies Gal. 5.1 Stand fast in the libertie wherewith Christ hath made vs free Neither are the causes obscure or harde to come by for which God made this difference namely that there might bee an euident difference betweene the ciuill Magistrate vnto whom it belongeth to beare rule ouer his subiects and to constrain by corporall force such as obeie not and the Ministers of the Church vnto whom no such rule and power is graunted but vnto them is committed the charge and office of teaching and instructing men concerning the will of GOD. Againe because by the breach of Ecclesiasticall lawes if it bee done without giuing of offence the first table of the Decalogue for which they are to serue is not broken but by the breach of ciuil lawes albeit no offence be giuen thereby the second table is broken in as much as either some thing is taken frō the common wealth or some occasion is giuē of iniurying it Neither is this replie of force That vnto the greater and worthier office greater obedience is due And therefore the constitutions of the Ministers of the Church are no lesse necessarilie to bee kept than the lawes of the ciuil Magistrate For vnto the worthier greater obedience is due in those thinges which are properly belonging vnto his office Now the proper office of the ciuil Magistrate is to make lawes which are for the commaundement it selfe to bee obserued but the proper office of the ministerie of the Church is to sound foorth Gods commaundements And the proper office of the Church is to ordaine Ceremoniall decrees which must bee kept not for the commaundement of man but for auoiding of offences 4 Humane ordinances which are repugnant vnto the ordinances of God These God forbiddeth vs to obey whether the ciuil Magistrate commaunde them or the Church or the Ministers of the Church Acts. 5.29 We ought rather to obey God than Men. Matth. 15.3 Why transgresse yee the commaundement of god by your tradition Hauing now considered these foure kindes of ordinances deliuered by men it is easie to make aunswere vnto that first obiection God commaundeth vs to obey the commandementes of men He doth so first Such as bee good that is not repugnant vnto his woorde Secondly such as hee himselfe hath commaunded by men that worship maie be giuen him Thirdly Ciuil ordinances which depend on the authoritie of men not obeiing them for diuine worshippe but for conscience sake Fourthly Ecclesiasticall or Ceremonial ordinances obeying them but not respecting therein anie diuine worshippe or conscience neither of which they import but onelie the auoiding of offence 2 Obie What things the church commandeth by the instinct of the holie ghost those are diuine ordinances belonging to the worship of god But the church decreeth good and profitable constitutions being guided by the guiding of the holie ghost Therefore good constitutiōs decreed by the church appertaine to the worship of god Aunswere The general indeede of those commandements which the church prescribeth by the instinct of the holie Ghost appertaineth to the worship of God This general compriseth the diuine Lawes of God of not breaking charity and of auoiding offence of keeping order and comelinesse in the church And in respect of this general the constitutions which the church decreeth by the instinct and motion of the holy Ghost are also diuine or the constitutions of God as namely they are a part of these diuine Lawes the care and keeping whereof is commended vnto vs by god himselfe in his word But those good constitutions of the church are humane or the constitutions of men as they doe in speciall designe that which was in generall by these diuine Lawes signified rather than expounded Wherefore those ordinances are no worship of god which the church aduiseth decreeth receiueth or commaundeth for the countenaunce of mutual charity among vs and for the preseruation of order and comelinesse or for the auoiding of offences albeit in the choosing and constituting of these shee be directed by the instinct of the holy ghost For the holy ghost declareth both vnto the church both what is profitable for the auoiding of offences and also that those things which are commaunded for the auoiding of offences are neither the worship of god nor necessary to be obserued but in case of auoiding offence and therefore that the church reteineth her libertie of deliberating of them or of chaunging of them or of omitting them if there be no feare of offence This doth Saint Paul manifestly declare when as 1. Corinth 7. counselling them to single life which haue the gift of continency yet hee addeth further But I speak this by permission not by commandement Again This J speake for your owne commoditie not to tangle you in a snare but that yee followe that which is honest and that ye cleaue fast vnto the Lord without separation Here he affirmeth both both that hee wisheth them that are continent to leade a single life that so they may the more fitlie serue god and that also hee leaueth it free vnto them to marry and hee speaketh both by the instinct of the holie ghost 3 Obiection God is worshipped by those thinges which are done to Gods glory The things that the Church doth decree are don to Gods glorie Therefore these also are the worship of God Aunswere Those thinges that are done to the glory of god by themselues that is which are commaunded by god to this end as that by these workes wee should declare our obedience towardes him they are the worshippe of god but not those thinges which serue for the glorie of god but by an accident that is which serue sometimes for the perfourming of those thinges which are commanded by god vpon some accidental respectes and causes which if they do not concur god yet may be honored both of those that do thē and of those that doe them not so that they be done or left vndoone of faith which is assured and resolueth that the person is not reconciled vnto god and that the action or omitting of the action doth agree with the word of god 4 Obiection The examples of those who haue worshipped God without his direct commandement confirme that it is permitted to men to worship God with that worship which themselues ordaine Auns The example of Samuel sacrificing in Ramoth cannot at al establish Wil-worship For as touching the sacrifices they were the worship of god because they were commaunded by god and as
is obedience according to al Lawes that appertaine vnto al in respect of euery ones vocation and calling That this is here commaunded is manifest because the superiours must require this of their inferiors and incite them by their example to obey and inferiours are commaunded to obey al iust ordinaunces and commandements Neither doth it hinder that the honour of the ministerie also doth comprehend the whole obedience of the Lawe For there it is exacted as obedience vnto the voice of god himselfe here as obedience towards men that bear rule ouer vs. 2 The second common vertue to both is the particular distributiue iustice which keepeth a proportion in distributing of offices and rewardes or which is a vertue giuing to euery one his owne Now euery mans owne is such an office or honour or reward as is conuenient and fit for him or belongeth vnto him Roman 13.7 Giue to all men their dutie tribute to whom ye owe tribute custome to whom custom fear to whom fear honour to whom ye owe honour 3 Sedulitie or diligence or fidelitie which is a vertue in a man well knowing and vnderstanding those parts which belong properly vnto his owne duty and office examining them and doing according to Gods commaundement those things that belong vnto him constantly continually studiouslie willingly and cheerfully likewise conteining himselfe with this endeuour of wel doing within the bonds of his owne duty and calling letting passe thinges that appertaine not to his vocation and such as are vnnecessary and al to this end principally as thereby to serue god and his neighbour and to doe those thinges which are pleasing to God and profitable vnto men 1. Thess 4.11 Studie to bee quiet and to meddle with your own busines Roman 12.8 He that ruleth let him do it with diligence Eph. 6.6 Serue as the seruants of Christ doing the wil of God from the heart Eccle. 9.10 Al that thine hand shal find to doe doe it with al thy power But it is to be obserued that this vertue is not onely to vnderstand what are the parts of a mans duty but also to examine search if yet there be ought remaining which hee knoweth not to belong vnto his duty For hee that knoweth not must seeke and search otherwise hee shal neuerthelesse render an account of neglecting his duety because his ignoraunce was purposed and voluntary 4 Grauitie which is a vertu that obserueth that which becommeth a mans person and sheweth a constancy and squarenesse in words deedes gestures that thereby wee may maintaine our good estimation or authority that our calling be not reproched For because God wil haue superiors to be honored he wil also that they themselues maintaine their owne honour Now true glory which is an approbation yeelded vs both of our owne conscience and of the conscience of others iudging aright seing it is a vertue necessary both for the glorie of God and for the safety and well-fare of men is without question to be desired so that these ends be withal respected Prou. 22.1 A good name is to be chosen aboue great riches Eccles 7.3 A good name is better than a good ointment Eccles 41.12 Haue regard to thy name for that shal continue with thee aboue a thousand treasures of gold Gal. 6.4 Let euerie man proue his owne work and then shall hee haue reioicing in himselfe onelie and not in another Tit. 2.7 Aboue all thinges shew thy selfe an example of good woorks with vncorrupt doctrine with grauity integritie 5 Modestie is a vertue which hath neere affinity with grauity whereby a man knowing his owne imbecillity and considering his place and office wherein hee is placed by God keepeth a meane and conueniency of person in opinions and in speech of himselfe and in actions and in behauiour to this end that we giue no more to our selues than becommeth vs that we shew no more glitter or gorgiousnesse in our apparel in our behauiour in our talke and life than is needefull that wee set not our selues before others or oppresse others but behaue our selues according to our ability and capacity with an acknowledgement of Gods giftes in others and of our owne defectes Now as it was said modestie hath an affinitie with grauity For if grauitie be not ioined with modesty it degenerateth into ambition and swelling Humilitie and Modestie differ in their ende and Modesty is toward men acknowledging their owne vices and the giftes that are in others Humility is towards God Galat. 6.3 Jf anie seeme to himselfe that hee is somewhat when hee is nothing he deceiueth himselfe in his imagination 6 Loue or tender affection toward our kindred and neere of bloude as towardes our Parentes children and other kinsfolkes For when God willeth vs to honor our Parents he wil also that we loue them and that as our Parents and when he wil haue them to bee Parentes hee will haue also their children to bee loued of them and that not onely as straungers but as their children For seeing God ordaineth the bonds of coniunction betweene men he also alloweth the degrees of loue and duties 1. Timot. 5.8 If there be anie that prouideth not for his owne and namelie for them of his houshold he denieth the faith and is worse than an infidel 7 Thankefulnes which is a vertue consisting of truth iustice acknowledging from whom what and howe great benefites we haue receiued and hauing a desire or willingnesse to perfourme and returne for them mutuall labour or mutual duties such as are honest and possible Prou. 17.13 Hee that rewardeth euil for good euil shal not depart from his house 8 Aequitie which is a vertu mitigating vpō good cause the rigour of strict iustice in punishing taxing others offences patiently bearing with some such errors defects as do not enormously harme the publike safety of the priuate welfare of our neighbours and couering and correcting such vices of others or endeuouring to heale cure them For this by reason of mens manifolde infirmity is so necessary both in superiours towards inferiours in inferiours towards superiours that without it ciuil society cannot consist 1. Pet. 2.18 Be subiect to your Masters with all feare not onely to the good and curteous but also to the froward Hither appertaineth the example of the Sonnes of Noah Gen. 9. Likewise the commandement of the moderation and gentlenesse of Parentes towardes their children in exercising correction and discipline Ephes 6 4. Fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. Col. 3.21 Prouoke not your children to anger least they bee discouraged And cap 4.1 Ye Masters doe vnto your seruauntes that which is iust and equal knowing that ye also haue a Master in heauen The vices contrary to these common vertues of this fift commaundement 1 VNTO the general iustice are opposed 1. All neglectes of such duty as iust Lawes require of euerie one either of superiours or of inferiours 2.
concupiscence Therefore it is no sinne Aunswere An Inclination whether it bee according to Gods lawe or inordinate which is mooued towardes such thinges as displease God is sinne To desire the fruit of a tree is naturall but as it was desired of Eue beeing forbidden of God it was sinne But originall sinne and concupiscence differ For concupiscence is a propension to those things which are forbidden by the lawe Originall sinne is the guilt of all mankind the want of the knowledge and will of God 2 Obiection That which is not in our power to cause either to bee in vs or not to be in vs is no sinne Concupiscence is not in our power Therefore it is no sinne Aunswere The Maior is true except wee haue lost that power through our owne fault otherwise it is false For God requiring of vs vnpossible things doth not iniurie vs because hee commaunded them when they were possible Neither hath he nowe lost his right of requiring that of vs which hee left with vs. 3 Obiection In Baptisme sinne is taken away Therefore concupiscence is not sinne in those that are baptized Aunswere The guilt of sinne is taken awaie in baptisme but not the corruption or inclination to sinne 4 Obiection Sinne maketh men obnoxious to the wrath of God Concupiscence doth not make the regenerate obnoxious to Gods wrath Therefore concupiscence is no sinne Aunswere Concupiscence dooth not make the regenerate obnoxious to the wrath of God that is by reason of the grace of God but this commeth not thereof as if concupiscence were no sinne For neither doe other sinnes condemne the regenerate And this is it that the School-men say The Formal of sinne is taken away and the Material remaineth 5 Obiect Where the formall of sinne is taken away there also the thing it selfe is taken awaie that is the material of sinne or sinne it selfe But in baptisme the formal of sinne is taken awaie Therefore sin it selfe is taken away in Baptisme Answere There is a double formal of sinne 1. The guilt that is the appointing of it to punishment which guilt is taken awaie 2. The repugnancie with the Law and an inclination to sin which abideth NOW we haue expounded the Decalogue or Ten cōmaundements there are two Questions as yet remaining concerning the Lawe which haue beene heretofore handled and now are brieflie to be run ouer againe 1. Howe the Law is possible or How men may keepe it 2. What is the vse of the Lawe since in this life we are not able to fulfill it S. Ierome saith Let him be accursed who saith the Lawe is vnpossible to wit with grace in Christ And againe Let him be accursed who saith the Law is possible that is without grace 1 How the Law is possible THAT this Question maie the better be vnderstoode we are to distinguish the nature of mā as it was first entire vncorrupt and afterwardes fallen and againe restored Vnto nature entire and vncorrupt the whole Lawe as touching al parts and degrees thereof is possible as vnto Angels Vnto the regenerate who haue nature restored againe the Lawe is possible 1. As concerning outward order and discipline 2. By the benefite of iustification and regeneration both which benefites wee obtaine by faith 3. As touching the beginning of inwarde and outward obedience in this life 1. Ioh. 5.3 Likewise as concerning the imputation of Christes iustice in whom is our victorie Hee that without the beginning of obedience that is without regeneration glorieth that hee knoweth and worshippeth God is a lier But the Law is vnpossible to the regenerate in respect of God that is as touching the perfect inward and outwarde obedience of the Law For they fulfil not the Lawe perfectly because they doe many things contrary to the Lawe And those things also which they doe according to the Law are vnperfect For in the regenerate are many sinnes yet remaining as original sinne many actual sinnes ignoraunces omissions infirmities which their sins thēselues notwithstāding acknowledge and bewaile Therefore regenerate sinners differ much from vnregenerate sinners And this difference is threefolde 1. The purpose in God himselfe of sauing the regenerat 2. The certaine final repentaunce of the regenerat 3. Euen in the very sinnes of the regenerate there remaineth some beginning of true faith conuersion The wicked and vnregenerate in whom is nature fallen but not restored haue neither whole obedience nor the beginning of obedience 2 What is the vse of the Law SAINT Paul teacheth two vses of the Law in his Epistle to the Galathians 1. The knowledge of sinne 2. That it is a Schoole-Master vnto Christ In nature vncorrupted the vses of the Law were 1. Conformitie with God 2. A good conscience In nature corrupted the vses or endes of the Lawe are 1. Mainteinaunce of order and discipline as wel in the regenerate as vnregenerate 2. That we maie know that God is and what he is 3. The knowledge of sinne 4. A preparing to despaire in the reprobate 5. A meane whereby repentance maie be kindled and encreased in Gods chosen 6. A leuil or rule of liuing vnto the faithful and that whereunto we must tend and shoot as vnto our mark The Law then hath his vse both before and after conuersion It is profitable for the acknowledgement of sinne and repentaunce because it is a rule vnto vs whereunto we are to frame our life and thankefulnes Likewise it is a glasse vnto vs wherein wee maie see our wantes that so our renuing encreasing our praieng also maie encrease whereby we desire more more to be conformed vnto God and his Law The obiections whereby the aduersaries endeuor to prooue that there is no vse of the lawe vnto christians are these 1 That which cannot be kept ought not to bee taught because it profiteth nothing The Law cannot be kept Therefore the Lawe ought not to be taught Aunswere The Maior is false For the Law is to be taught that we maie striue and endeuour to come as neere as we can vnto it Obiection 2. Hee that commaundeth vnpossible things commaundeth vnprofitable thinges God commaundeth the Lawe which is vnpossible Therefore God commaundeth vnprofitable things Aunswere He commaundeth vnprofitable thinges who commandeth vnpossible thinges that is 1. Jf they be simply vnpossible 2. Jf they be alwaies vnpossible 3. If there be no other vses of this commaunding but that those things be done which are commaunded Now we haue heard before which are the endes of the Lawe for which ends of the law before declared God wil haue both the Law to be commanded and vs to be taught the same Obiection 3. What God wil not giue vs and so what wee are not able to attaine vnto that wee maie not desire God wil not giue vs perfect fulfilling of the Law in this life Therefore we ought not to desire perfectly to fulfil the Lawe Aunswere Wee ought not to craue or desire that which God will not giue vs that is except God
father the sonne and the holy ghost 2 The knowledge of Gods commaundement For without Gods commaundement we doubt of being heard Wherefore when wee pray wee ought thus to resolue I call vpon thee because thou hast commaunded me When we know that it is the commaundement of God that we should pray vnto him then we know also that our praiers are acceptable vnto God which he requireth of vs in his word 3 The knowledge of those thinges which are to be asked God will not onely haue our affection and deuotion to be directed vnto him but he will also that we consider and know such thinges as wee are to aske of him otherwise it is not praying but mocking of God and therefore hath Christ prescribed a forme of praier out of which wee may learne what thinges wee are to aske of god We are to aske that I may summarily comprise them thinges both certaine and allowed and permitted by God These are of two sorts Spiritual and corporal God will haue vs aske both of him and those spiritual things which are necessarie to saluation we must aske without condition but corporall thinges with a condition Obiect Hee that asketh doubtfullie asketh not according to faith Wee aske corporal blessinges doubtfullie therefore not according to faith Aunswere The Maior is either particular or false For the nature of faith requireth that we be certaine not of all corporal benefites but onely of such spiritual blessings as are necessary to saluation as of remission of sinnes and of life euerlasting Moreouer albeit wee aske corporall blessinges with a condition yet doe we not simplie doubt of obtaining them For we beleeue that wee shall receiue those corporall blessinges which wee aske of god so that they bee expedient for vs vnto saluation and after this sort are they alwaies to be desired conditionally For they differ very much from those benefites which are necessary to saluation and likewise are to be desired after another maner Such giftes as are necessarie to saluation are simplie to be desired with a trust and full perswasion of being heard euen that wee shall receiue them as wee desire that is in speciall But gifts which are not necessarie to saluation whether they be corporall or else such spirituall as without which we maie be saued these are to be desired verily but with a condition of gods will and pleasure that he will giue them vs if they serue for his glorie and be profitable for vs or that he will giue vs other of better qualitie either at this or some other time We must follow in asking these benefits the Leper which saide Lord if thou wilt Mat. 8.2 thou canst make mee cleane For neither doe the Elect when they aske such things desire simplie to be heard For oftentimes we aske things not knowing what and what manner of thinges they be and so neither know we whether the obtaining of them in special will profit vs or bee pernicious and hurtfull vnto vs. God notwithstāding will haue vs to aske of him corporal things and others that are not necessarie to saluation 1. That the desire of corporal thinges maie be an exercise of our faith and confirme our trust and confidence of obtaining thinges spirituall and auaileable to saluation The reason is because no man can looke for good and sauing thinges at gods handes except hee haue God reconciled vnto him 2. That we maie consider and professe his prouidence that neither those vnnecessary and corporall thinges befall vs by chaunce or fortune 4 A tru desire of those things which are to be asked God wil not haue our petition to bee hypocritical or faigned nor bredde in our mouth but in our heart hee will haue vs to pray with a true affection and desire of the hart Therefore an ardent desire is to be made the general of all praier So the Lord said to Moses Why dost thou cry vnto me when yet Moses spake nothing 5 A sense and feeling of our owne want The acknowledgement and feeling of our owne want is the fountaine from whence our desire ariseth For what thou thinkest not thy selfe greatly to want that doost thou not earnestly desire Pray for al stand in neede of God 6 Humiliation that is true repentaunce We must needes haue also true humility true acknowledgement of our owne vnworthinesse or true repentaunce and conuersion and so prostrate our selues in suppliaunt maner before his diuine Maiesty 1. Because God oweth vs nothing 2. Because we are his enemies before our cōuersion God doth not hear sinners that is proud sinners such as was that Pharisee And how greatly true humiliation repentaunce or conuersion is required to praier euen that dooth sufficiently shew in that the promises of God belong only to such as are conuerted Wherefore without conuersion no man can pray according to faith And without faith no man can be assured that he shal be heard 7 A confidence or ful persuasion of being heard for the Mediators sake That we may resolue that both our person our praiers please God for the Mediatours sake and that they are heard of him for christs merit We must pray in christs name with a true faith our praiers are to be put on our altar Christ so shal wee be assured to bee heard For if with a true faith we beleeue that Christ is that only altar whereon our praiers being offered ascend into the sight of God wee must also with full confidence resolue that wee are thorough Christs merite iust before God and that god is reconciled vnto vs by Christ and that through the intercession of Christ our praiers are heard of god Galat. 6. Because ye are Sonnes God hath sent forth the spirit of his sonne into your harts which cryeth Abba father But heere in this full persuasion of being hard we are to obserue that difference of such thinges as are to bee desired which was not long since declared 8 A confidence and trust in Gods promise that wee knowe and think that god hath promised to hear as many as shal cal vpon him with those conditiōs before alleaged Without this promise of hearing there is no faith without faith praier is but vain and the promise is required for faith But faith or this confidence is required to praier because except we giue faith and credit to gods promises and thinke of them while we are praying they auaile vs nothing neither can wee desire ought with a good conscience but rather when after this sort we know not what we aske doubting of gods hearing of our petition wee doe not praie but mocke god Now the confidence which wee haue of gods promise in hearing vs breedeth in vs a certainty of his hearing and our saluation and this certainty kindleth in vs a study of inuocation and of making supplications vnto god By these conditions and circumstances of sincere and true praier easily doth it appeare how much the praying of the godly and the wicked differ The godlie
anie condition annexed For they are simply profitable vnto vs and god himselfe hath prescribed the manner and way which we are to folow in them so that in desiring them we cannot erre For what things god hath simply promised vs the same vve ought simply to desire vvhat things he hath specially and absolutely promised vs the same must vve in like manner absolutely aske and desire So must vve simplie desire the holy ghost because god hath simply and expressely promised that hee vvill giue the holy ghost to euerie one that desireth him 2 That wee maie learn to be content with those things which we haue receiued of the Lord and submit alwaies our will to his pleasure and purpose So god also for this cause hath commanded vs in generall to desire corporall bessings that such a desiring of those blessings may be an exercise of our faith and of the subiection and submitting of our vvill to the vvill of god 3 Why Christ comprised corporal blessings vnder the name of Bread VNder the name of bread by a Synecdoche which is an vsual figure of speech vnto the Hebrues Christ comprised al corporal blessings and such as are necessarie for this life as are al foode victuals raiment health ciuil peace This is apparaunt by the end and scope of the petition For wee desire Bread for our necessity But many other things are necessarie for vs. Therefore we desire them also vnder the name of Bread And this Hebrewe Synecdoche is found often in the sacred Bible as Gen. 3.19 Jn the sweat of thy face shalt thou eate bread Psal 41.9 Hee which did eate of my bread hath lifted vp the heele against me Furdermore christ did not only comprise things necessarie themselues vnder the name of Bread but also the profitable vse of them And therefore comprehēded he all these things vnder the name of Bread 1 To bridle and raine our desires that so we should aske onely thinges necessarie for vs to susteine our life and to serue God and our neighbour both in our common and proper vocation and calling 2 That bread might bee profitable vnto our saluation that is that those corporall blessinges might tend to our saluation or that the vse of those corporall blessinges might bee good and sauing vnto vs. For bread without this good and sauing vse is a stone Nowe Bread is made good and sauing vnto vs 1 Jf wee receiue it with faith and with that minde and after that manner and to that end which GOD requireth to wit if we sticke not in the creatures but pierce with our minde vnto God him-selfe the Creator of all things and the fountaine of al benefits or gifts 2. Jf we desire that he wil giue to the Bread obtained receiued from him a force vertu of nourishing and susteining our bodies Hereby now is it plainly clear what we desire when wee desire breade namely 1. Not great riches but onelie thinges necessarie 2. That they maie bee bread vnto vs that is that they maie bee good and sauing vnto vs thorough Gods benediction and blessing wherewith if they bee not accompanied the Breade shall not bee Bread 4 Wherefore Christ calleth it our Bread CHRIST willeth vs to desire our Bread not mine thine or another mans Bread 1 That we should desire those things which god giueth vs. For the Bread is made ours which is giuen vs of God necessarie for the sustainance of our life Therefore giue vs our bread signifieth Giue vs Bread O God assigned vnto vs by thee which thou wilt haue to be ours God as an Householder doth distribute to euerie one his portiō which we desire for our selues of him 2 That we should desire things necessarie gotten of vs by lawful labor in a kind and trade of life pleasing to God and honest and profitable to the common societie that is which we may receiue through ordinarie meanes and by lawfull waies the hand of god from heauen reaching thē out vnto vs. 2. Thes 3.10 He that will not woorke let him not eate 3 That we may vse them with a good conscience 5 Wherefore Christ calleth it Daylie Bread CHRIST calleth the Bread which wee must desire of god Dailie 1 Because hee will haue vs dailie to desire as much as maie for euerie daie suffice vs. 2 Because hee will bridle our raging and endlesse lusts and desires Mat. 6.32 Your Father knoweth what ye haue neede of Psal 37.16 A small thing vnto the iust man is better than great riches to the wicked and mighty Psal 34.9 Nothing wanteth to them that fear the Lord that is no profitable and necessarie thing Therefore Giue vs daily Bread that is giue vs Bread sufficient giue vs so much of things necessarie for our life as shall be needefull for euerie of vs in his vocation and calling to serue god and our neighbour 6 Why Christ addeth This day CHRIST addeth This daie 1 To meet with our distrustfulnesse and couetousnesse and to reclaime vs from both these vices 2 That we should depend on him onlie as yesterday so this daie and to morrow that namely we looke for the necessaries of this life at the hands of god that we know them to bee giuen vs of god not to be gotten by our owne hands or labours or diligence that also we know that they beeing receiued profit not our bodie except gods blessing dooth accompany them 3 That the exercise of faith and praier maie alwaies be continued in vs. For as long as it is said This day so long wil he haue praier to bee continued that so wee may yeelde due obedience to that Commaundement Praie alwaies 7 Whether it be lawfull to desire riches THIS question together with the next ensuing ariseth out of the former questions For when wee are willed to desire onely dailie Bread and that this daie it seemeth at the first sight that it is not lawful either to desire riches or to put vp any thing for the morrow But it is verilie lawfull to desire riches if taking away all ambiguity and doubtfulnesse of the worde wee vnderstand by the name of riches things necessary for the susteināce of life As the Epicure defined riches To bee a pouertie agreeable to the Law of nature This definition is good And if we so take the name of riches riches are doubtles to be desired of god in asmuch as we ought to desire such things as are necessary for nature and our place and function whereunto god hath called vs. The reason hereof is because these necessarie things or riches are dailie Bread which we ought to desire They are also otherwise defined To bee an aboundance and plentie ouer and aboue thinges necessarie So Crassus surnamed the Rich said that no man was rich but he who was able to maintaine an armie with his reuenues If wee take riches in this sense riches are not at all to be desired of God because Salomon in the person of al the godly saith
but of Christ who hath fully satisfied him for vs. Reply Then is not yet this freely because wee haue merited it in Christ Aunswere That merit is not our merite because the father gaue vs his sonne freely who meriteth without any merit of ours comming between and that merit of Christ is imputed vnto vs through grace therefore freely for that merit are our sinnes remitted vs whereupon also it is truely and wel added that for Christs satisfaction our sins are not imputed to vs. For we desire not that god would do contrary vnto his iustice would not account vs in mind for sinners but that he would impute vnto vs anothers righteousnes that is the righteousnes of Christ wherewith we being clothed our sins also may be couered 3 Why we are to desire remission of sinnes WE are to desire remission of sinnes 1. That we maie be saued because without remission of sinnes we cannot be saued And this benefite God giueth not but onely to those that desire it 2. That we may be put in minde of the remnauntes of sinnes which are euen in the holiest men and that to this ende that repentaunce maie euermore encrease Wherefore wee are daily also to beg and desire remission of sinnes 3. That wee maie desire and receiue the former blessings because without remission of sins those blessings either are at al not giuen or are giuen to our destruction So the wicked doe indeed often receiue them but not for their saluation as turning rather to their condemnation Obiection What wee haue that we neede not desire But the godly haue remission of sinnes Therefore the godly haue no need to desire it Ans The godly indeed haue remission but not wholy neither also as concerning continuaunce but only as touching the beginning thereof This remission must verily be continued and God also doth continue it to them vnto whom hee remitteth their sinnes in his sonne yet with this condition that they daily pray for and desire that continuaunce Although then god hath remitted vnto vs our sinnes yet hee will notwithstanding that we aske and desire pardon for them and therefore we desire that what sins wee commit or shal commit the same god would remit vnto vs. 4 How our sinnes are remitted vnto vs. OVR sinnes are so remitted vnto vs as wee forgiue and remit our debters And this Christ added 1. That we may rightlie desire remission of sinnes and so that we may come to pray with true faith repentance a signe and token whereof is the loue of our neighbour 2. That when wee finde in our selues true faith and repentance we may so haue a certain argument and comfort in vs that we are of the number of them vnto whom remission is promised and that therefore wee shal doubtlesse obtaine remission of sins when as we may be certainly assured by this that we our selues remit vnto others from our heart their trespasses against vs that we please God albeit many remnaunts of sinne are dwelling as yet within vs. Obiection 1. He that remitteth not is not remitted We remit not Therefore we are not remitted Aunswere He that remitteth not fully and perfectly is notwithstanding remitted so that hee remitte truely and sincerely Obiection 2. Christ willed vs to desire that God will so remitte vs our sinnes as wee remitte our debters But wee doe not perfectlie remit our debters Therefore he willed vs to desire that god wil not perfectly remitte vs our sinnes Ans This is a fallacy of speech deceiuing by miscōstring a word For the particle as in this petition dooth not signifie the degree of remission or a comparison of our remission with that remission wherewith God remitteth vs our sinnes but it signifieth the kinde of remission namely the trueth and sincerity of our remission whereby wee forgiue others from our hart and with a readie wil of forgiuing them or to speak shorter heere is not made a comparison according to degrees but according to the truth of the thing or according to the trueth of remission so that the meaning is so perfectly God remitteth vs our sinnes as we truly and certainely remitte and forgiue our neighbour or Forgiue vs our debts because we forgiue our debters Reply Then is our remission of others the cause why God remitteth vs. Answere This a fallacy putting that for a cause which is no cause For our remission wherwith we forgiue others though not perfectly yet sincerely is only an argument and testimony vnto vs that god wil remit vs our sinnes For our remission and forgiuing of others cannot merit 1. Because it is vnperfect 2. Albeit it were perfect yet should it not merit because what we now perfourme that we owe vnto god For were it so that we did now perfourme perfect obedience to god yet were wee bound of duty to perfourme it Reply But neuertheles yet here is betokened an equalitie of remission in vs and god Aunswere Not an equality but a likenesse and similitude of the kinde of remission Obiection 3. He that remembreth iniuries and is desirous of reuenge doth not truly remit and forgiue But we all remember iniuries and are desirous of reuenge Therefore we doe not truly remit and forgiue Aunswere They that remember iniuries that is without a resistance and dislike of this remembraunce or with a yeelding thereto doe not truely remit If then wee withstand and resist the remnauntes of sinnes which as yet cleaue fast vnto vs and doe not yeelde vnto them nothing hindereth why wee maie not bee saide to remitte others truelie and from our heart and so also to attaine vnto that in regarde where-of this particle as was added of Christ to wit which before also we mentioned to desire and pray rightly Now we rightly pray and desire in faith and repentance both which this petition confirmeth Faith is confirmed and strengthned by this petition because when we truely remit our neighbour we may and ought certainly to resolue that our sins are also remitted vs and so haue we a good conscience are assured that we are heard according to this promise of Christ Math. 6.14 Jf ye doe forgiue men their trespasses your heauenlie father will also forgiue you True repentance also is confirmed and increased in vs by this petition For by this petition we are prouoked and incited to true repentaunce the chiefe part whereof is the loue of our neighbour For if we will be forgiuen we must forgiue others Both causes are conteined in the word of Christ before alleaged out of Matthewe as also in the rest which are presently added in the same place in Matthewe by way of opposition If yee doe forgiue men their trespasses your heauenlie father will also forgiue you that is assure your selues also that your heauenly father heareth you In which worde is comprehended the confirmation of our faith But if yee doe not forgiue men their trespasses no more will your father forgiue you your trespasses In these words is added a spurre to
Likewise Reioicing at another mans harme and vncompassionatenesse voide of al griefe In the excesse Remisnesse when they are spared whom God wil not haue spared which is cruel pitty whereby the whole societie of men is hurt yea he himself also who is spared Vnto Amitie or Frindship are opposed 1. Jn the defect al iniustice and treacherie whereby frindship is violated enmitie neglect of frindes deniall of good wil and mutual duties a faigned shew of frindship 2. Jn the excesse flatterie or vniust gratifieng likewise lightnes in ioining and loosing friendship THE SEVENTH COMMANDEMENT THOV shal not commit adulterie The end of this commaundement is The preseruation of chastitie and wed-locke Now when God nameth adulterie hee doth not forbid that only as being the most grosse vice of all those which are repugnaunt to chastity but also al vices that are contrary to chastity and such as are of neere affinity vnto them likewise their causes occasions effects antecedentes consequents and of the contrary he commandeth al things which make for the preseruation of chastitie The reasons are these 1. By one special the rest that are of neere affinity with that are vnderstoode So when adultery is forbidden other speciall vices of lustes are condemned and Adultery is mentioned because it is reckoned amongest the grossest vices of lustes 2. Where the cause is condemned there also the effect is condemned and so of the contrarie So here are commaunded or forbidden as wel the antecedentes as the consequentes 3. The end and scope of this commaundement is the preseruing of chastity and protecting of wedlocke among men Whatsoeuer therefore maketh for the preseruing of chastity and for the protecting of wedlocke is commaunded in this Law and the contrary is withall forbidden The vertues of the seuenth commaundement are in number three Chastitie Shamefastnes Temperancy Chastity is a vertue preseruiug cleannes of mind body agreeing with the will of God and auoiding all lustes forbidden by God all vnlawful companings and inordinate copulation all the desires occasions causes and effects either in single life or in wedlocke Chastitie hath his first original from a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke woord which signifieth to adorne because it is an ornament not onely of the whole man but also of all the rest of the vertues Wherefore that name was giuen by speciall regard and preeminence to this vertue because it is one of those principall vertues that make the Image of god Now there is a double chastitie one of single life an other of mariage Chastitie of single life is a vertu auoiding al lusts remaining in a sole state without mariage Chastitie of marriage is to obserue in marriage the order instituted by the woonderful counsell of God The causes of chastitie are 1. The commaundement of GOD. 2. The preseruation of Gods Image 3. A studie and desire to auoide the defacing of Gods image and the coniunction that is betweene God and the Church 4. Rewards and punishments The extremities of chastitie are All lustes their causes occasions and effects all vnlawfull coniunctions all corrupt desires that violate and hurt the conscience also in marriage For by reason of the corruption of our nature all sinnes are not taken away by marriage as when the chiefe and principall ende of marriage is not respected Shamefastnes is a vertue abhorring all filthinesse ioined with a shame griefe sadnes either for some former vncleannes or for feare of falling into any hereafter and hauing a purpose and desire to flie not onely vncleannes it selfe but also the occasions and tokens and signes of vncleannes Shamefastnes is required vnto chastitie as a furtheraunce and cause of chastitie and also as an effect consequent and signe thereof The extremities or vices contrarie to shamefastnes are 1. Shamelesnes or impudencie which maketh light of vncleannes 2. A rude and vplandish bashfulnes or an vnciuil and peruerse bashfulnes when a man is ashamed of that whereof hee ought not to bee ashamed as of a thing which is good and honest and requireth not any bashfulnes to bee shewed therein Temperancie is a vertue obseruing the meane agreeable to nature honestie mediocritie order of persons places and times according to the lawe and rule of nature in things concerning the body as in meat drink Temperancie is required vnto chastitie as a cause without which wee cannot be chast The extremities of temperancie are Jntemperancie in meate quaffings of drink Likewise an hurtful teÌ„perancie or too great abstinence hypocritical not greeable to nature such as is the abstinencie of Eâ—emites Whereas all sorts of lusts are repugnant vnto chastitie and to the drift and scope of this commaundement the same are to bee noted and obserued They may bee referred vnto three seuerall kindes Of the first kinde are those which are contrarie to nature and from the Diuel namely such as are euen against this our corrupt nature not onely because they corrupt it and bereaue it of that conformity with God but also because this our corrupt nature abhorreth them of this kind are those which are recited by the Apostle Rom. 1. as confounding of kindes and sexes likewise the vnnatural abusage of woman-kind These heinous sinnes and horrible trespasses are to bee punished by the magistrate with extraordinarie punishments Incest hath for a great part a repugnancie with this our nature albeit there were examples of incests in our first pareÌ„ts because those were doone but of necessitie and by dispensation from God himselfe Therefore this was an exception from the generall rule Of the second kinde are those which proceed from this our corrupt nature as fornications amongst those that are free froÌ„ marriage adulteries betweene persons that are both married companings of married persons with others that are vnmarried If a married person haue companie with another married person it is a double adulterie for he violateth both his owne wedlocke and the others If a married man haue to doe with an vnmarried woman it is simple adultery Simple fornication is of those that are vnmarried Magistrates are by duty bound seuerely to punish incestes adulteries For they are much more heinous than thefts robberies God appointeth death for adulteries Nowe although God did not ordaine that simple-fornication also should be punished with death yet when he saith after Let there not be a whore among you hee signifieth that it is to bee punished in his kinde There are other things also which are committed of this our corrupt nature with an euil conscience as lustes and euill desires vnto which we yeeld or wherewith wee are delighted neither endeuour to auoide them Such vitious and lewd desires and the like although they bee not punished in the ciuill court yet are they ioyned with an euill conscience and are punished of God Of the third kind are corrupt inclinations vnto which yet good men doe not yeeld but with-stand them and take away from them all occasions and their
conscience is not troubled because God is inuocated and called vpon and the grace of resistance is desired and there is remaining in their hearts a testimonie of the remission of their sinnes And for a remedie for these sinnes after the fall was mariage appointed Therefore against these inclinations is it to be said It is better to marrie than to burne But yet S. Paul neuerthelesse by those wordes doth not allowe such mariages as are vntimely hurtfull to the cōmon wealth entred into before a lawfull age or vnhonest that is against good orders and manners The special Questions of Marriage 1 What Marriage is 2 What are the causes of the institution of Marriage 3 Whether it be a thing indifferent 4 What are the duties of married persons 5 What things are contrarie to Marriage 1 WHAT MARRIAGE IS MArriage is a lawfull indissoluble coniunction of one man and one woman instituted by God that we might know him to be chast and to detest all lust that also we might therein chastly serue the Lord and that especially it might be a meanes whereby mankind might be multiplied and God gather thence afterwardes vnto himselfe a Church Lastlie that it might bee a societie and fellowship of labours cares and praier That marriage may bee a lawfull coniunction these thinges are thereto required 1 That matrimonie bee contracted by the consent of both parties 2 That there be adioined also the consent of others whose consent is required as namelie Parents or those who are in the place of Parents 3 That honest conditions be obserued 4 That there be no errour committed in the persons 5 That Matrimonie be contracted betweene such persons as are not forbidden by Gods Lawe as betweene them vnto whome the degrees of consanguinitie may be no hinderance The degree of consanguinity is the distance of kinsfolke in discent Concerning those degrees this rule is to be obserued How manie persons there are from the stock so manie degrees there are Now the stocke is the person from whome the rest are deriued The Line is either of ascendents or descendents or collaterals The Ascendents are all the ancestors and progenitors The Descendents are all the posterity or progenie The Line of Collaterals is either equall or vnequall It is Equall when there is equall distance from the common stocke Vnequal when the distance is vnequall Those prohibitions of degrees of consanguinitie from marriage which are expressed and set downe Leuit. 18. are Morall 1 Because the Gentiles are saide to be cast out for these abominations But the Gentiles had no ceremoniall Lawe 2 Paul doth most sharplie reprooue him who married his fathers wife 1. Cor. 5. Iohn Baptist saith vnto Herod Mar. 6.18 It is not lawfull for thee to haue thy brothers wife From the end because the end that is the prohibition of incest in reuerence of Bloud was made vniuersall perpetuall and morall 4 Jt is the Law of nature 5 The coniunction shal be lawfull or the marriage lawfull if such persons be ioined in matrimonie as are fit to be ioined 6 If this coniunction be in the Lord that is that a beleeuer marrie not with an vnbeleeuer but with a beleeuer and that religiouslie in the feare of God 7 If Matrimonie be contracted between two persons For they shall be two in one fleshe Obiection The Fathers had moe wiues Aunswere We must iudge not according to examples but according to Lawes 2 What are the causes of marriage THE author of marriage is God himselfe For marriage is no inuention of Man but instituted by God in Paradise Now the causes for which mariage was instituted are as we may learne out of the definition of marriage 1 The meanes of multiplieng mankind 2 The gathering of the Church 3 The image and resemblance of the coniunction between God the Church 4 That loose and wandering lusts might be auoided 5 That there might bee a societie and fellowshippe of labours and praier That fellowship is more neere and strait and therefore sendeth out more ardent and earnest praiers because we doe more ardently and earnestly helpe them by our praiers vnto whom wee are ioined in labour and affection As the Parents pray more earnestly for the children than the children for their Parents because loue doth descend not ascend 3 Whether marriage be a thing indifferent MArriage is a thing indifferent vnto them who haue the gift of continencie But whosoeuer are not endewed with this gift of continencie vnto all them marriage is not a thing indifferent but commanded vnto them as necessary from God himselfe And as marriage is a thing indifferent to all those that are endued with the gift of continencie so the same is graunted vnto all persons that are fitte and meete for it But when a iust and lawfull time of contracting marriage is not obserued then is that thing a cause of many euils and troubles in ciuill and Ecclesiasticall affaires But notwithstanding whosoeuer haue once lawfully and in the Lord contracted Matrimony it is neuer permitted or lawfull for them to dissolue or loose the bond of Matrimony once contracted except it be for adulterie 4 What are the duties of married persons THE duties of married persons are 1 Mutuall Loue 2 Spousall faith troth as each to loue the other only continually and constantly 3 Communitie of goods and a Sympathie or fellow-feeling in euils and calamities 4 The bringing foorth and bringing vp of children 5 Bearing with infirmities with a desire to cure them The proper duety of the husband is 1 To nourish his wise and children 2 To gouerne them 3 To defend them The proper duety of the wife is 1 To be a helper vnto her husband in maintaining and preseruing their houshold substance 2 To obey and reuerence her husband When these thinges are neglected they grieuouslie trespasse against the lawful vse of marriage 5 What thinges are contrarie to matrimonie VNTO matrimonie are contrarie fornications adulteries incests vnlawful copulation abuses of marriage diuorces not in case of adulterie But the person that is forsaken or is solicited to admit a forsaking doth not cause the diuorce but the other THE EIGHT COMMAVNDEMENT THOV shalt not steale By this commaundement is enacted and decreed a distinction of possessions For the end of this commandement is The preseruation of goods or possessions which God giueth to euery one for the maintenance of their life Thou shalt not steale that is Thou shalt not couer or attempt by guile to conueigh thy neighbours goods vnto thee Therefore defend preserue encrease them and giue thy neighbour his owne Nowe theft is onely named as being the grossest kinde of defrauding that by it the rest of the like qualitie might be vnderstood and that for the same as the scope or end other vices or sinnes of like nature and their antecedents and consequentes might bee prohibited and forbidden The vertues of this eight commaundement together with their extremes or contrarie vices 1 COmmutatiue