Ghost is lost which being lost man cannot choose but fall into other sinnes 2. When God punishing sinne with sinne deliuereth him that hath sinned into the hand of Sathan who worketh further in him effectually c Rom 1.26 Ephes. 2.2 2 Thess 2.11.22 3. In as much as it is easie falling from one sinne into the like for by the acts of things are caused and wrought dispositions and habits inciting a man to the like actions So prodigality is cause of theft drunkennesse of lust and one sinne draweth on another 4. Because one sinne cannot be committed without many other sinnes In which sense the Apostle saith 1. Tim. 6.10 That couetousnesse is the roote of all euill And Iames 2 10. Hee that offendeth in one is guiltie of all Ephes 5.18 Bee not drunken with wine wherein is ryot 5. In regard of the end Because often one sin is committed because of another as Iudas for the loue of money betraied Christ a Iohn 12 6 Mat. 26.14 15.15 Is sinne any Positiue and Priuatiue thing Sinne is not a thing positiue that is which hath a beeing and is created of God neither is it simply nothing and a meere priuation as death is the priuation of life and darknesse of light but it is a defect and destroying of a thing positiue namely of the diuine worke and order in a subiect who suffereth the punishment of his deprauation and reuolting from God And Paule calleth it a defect or priuation when he saith All are depriued of the glorie of God Rom. 3.23 Although in sinne there be indeede inward and outward motions which are things positiue but such as haue in them errour and confusion as in Cains murder of his brother the motion or lifting vp of his hands is a positiue thing b Gen. 4.8 But sinne it selfe is a reuolting from the Law of God a wandring and straying from the will of god a disorder and confusion of gods order In this sense Thomas saith that sinne is not a meere priuation that is onely an absence of a good thing but a certaine corrupt habit or an act voide of all due order that is a renting asunder and a troubling of that order whereby all our strength and inclinations ought to haue beene ruled VVhat is the subiect of sinne The reasonable creature because it is only incident to such because this creature onely vnderstandeth the Law will of God and his actions are by election and choise of the thing to be done but to bruite beasts this cannot befall How many parts of sinne are there Two the materiall and the formall part of Sinne or the euill of the fault and the euill of the guilt The first which is malum culpae and is the materiall part of sin is a disorder or transgressing of Lawe a defect a corruption an inclination or action opposing the Lawe of God which disease cleaueth vnto vs of it selfe but the guilt or formall part of sinne is a binding vnto temporarie and eternall punishment according to the order of Gods will and Iustice c Rom. 5.12 Ephe. 2.4 A remedie of this is the obedience or righteousnesse of Christ imputed vnto vs by faith The other is remedied both by the heauenly power and vertue which springeth from Christs resurrection which wee call Regeneration commonly Inherent righteousnesse and also that most perfect sanctification of mans nature in Christ What is the fruit of sinne Death and that of three sorts 1. The first a spirituall death of the soule by which it commeth to passe that the wicked beeing depriued of the presence of the holie Ghost which is the soule of the soule can doe none of those things which are of God and so being dead vnto God do liue vnto Sathan 2. The second of the bodie by which death also are signified the miseries which bring vs to this death 3. Euerlasting death of bodie and soule vnlesse in this life we turne vnto Christ These things are confirmed by testimonies Gen. 2.17 Thou shalt die the death Rom. 1.18 The wrath of God is reuealed from heauen vpon all vngodlinesse Rom. 6.23 The wage of sinne is death Iames 1.5 Sinne when it is accomplished bringeth forth death Whence are we to value and esteeme the grieuousnesse of sinne 1. By the greatnesse of the disloyalty against Gods Maiestie 2. By the punishment which followed Adams fall the calamities and sorrowes which ensued as sicknesse warre famine pestilence and other priuate or publike euils wherewith wee are at this day cumbred and inwrapped 3. By the value of that price wherewith wee were redeemed from sinne namely by the death of the sonne of God whom it behoued to become a sacrifice to make attonement satisfie the iustice of God 4. By the horrors of conscience wherby mens harts are tormented with the feeling of Gods anger 5. By temporall death 6. By the threatnings of eternall punishment which God seriously threatneth to those that be not conuerted How many kinds then are there of sinne Two kinds to wit The first fal of certain Angels our first parēts 2. That corruption and deprauation of mens nature before it being good and which followed vpon mans fall VVhat a fall was Adams fall which kindled the horrible vengeance of God against all mankinde It was a voluntarie transgression of the a Gen. 2.17 first commandement or law and of the order appointed by God proceeding from the suggestion and instigation of the Diuell b Gen. 3.4 VVhence came it to passe that man wittingly and willingly suffered himselfe to be driuen to such a horrible fall Not by intemperance in appetite seeing hee abounded on all sides with whatsoeuer delicates could be desired but by Infidelitie whereby first calling into question the truth of God then contemning it he turned to embrace a lye From whence issued Ingratitude Ambition Pride to which was annexed contumelie and stubbornesse against God seeing that Adam beeing not content with his own estate did vnworthilie despise so great liberality of God and sought to become equall to God whereby also he subscribed consented to those calūniations of Sathan by which he accused God of lying enuie and malice and hee gaue more credite to Sathan who in lying promised him great benefits by sinne then to God himselfe who threatned him destruction And to conclude he broke the commandement of God his Creator his King and Lord and shooke off his gouernment lewdly wilfully and obstinately By which meanes it came to passe that he reuolting from God by a cursed Apostasie fled into the campe of the Diuell the most cursed enemie of God and became the Diuels bond-slaue What is that corruption or deprauing of mans nature which before was good and to which Adam was created ensuing that Transgression It is a depriuation of the heauenly image to which Adam was created that is of wisdome vertue holinesse trueth righteousnesse wherewith he was before in his creation adorned and a succeding of Sathans
actuall sinne that is a fruit of the same nature and qualitie How is it deuided Into two parts 1. As it is considered in it selfe without anie relation for of the sinnes produced and arising from Originall sinne some are onely inward namely doubtings of God the inflaming and kindling of euill affections euill thoughtes wicked wils whether those willes be informes without forme or full and resolute as the Schoole-men speake Other are externall which shew and manifest themselues by their outward workes and vse in their committing some outward helpe and seruice of the bodie 2 As it is considered before or after the Doctrine of the Gospell was deliuered concerning Christ Iustification and Regeneration Of how many kindes is sinne considered in it selfe before or without the doctrine of Christ Of two kindes Of omission and Commission a Iacob 4.17 The first is when wee doe not euill but omit that good which God commaunds vs to doe The second when we commit that euill which he forbids vs to doe The first proceedeth from thence for that wee are vnfitt for good things the latter from this ground because we are prone to all euill 2 In respect also of the obiect some sinne is said to be committed against God some against our neighbour 3 In respect of the law some sinne is dead some liuing The dead sinne is which though it be in vs yet is not acknowledged for sinne neyther doth it so rage as it vseth after the knowledge of the lawe a Rom. 7.9 The liuing sinne is that which is acknowledged to be such and outrageth in vs after the knowledge of the law 4 In respect of the inward beginning or originall of sinne some sinne is of infirmitie which through our weaknesse stealeth vpon vs against our wils and conceits as sodaine anger vaine thoughts desire of things vnlawfull Another sinne is of ignorance of which it is spoken Psal 19.13 Leuit. 5.27 And Christ sayeth Luc. 23.34 Father forgiue them for they know not what they doe Another sinne is of Malice which is of two sortes one directly opposing grace is blasphemie against the holy Ghost of which we will speake in proper place the other not directly resisting grace and the holy Ghost such are the particular fals against the precepts of the ten commaundements as Idolatry adultery c. In respect of the complement of Christs redemption those sinnes are called past which were done in all that time before he suffered and present committed since the manifestation of the Gospell by which through the bloud of Christ free pardon of all sinnes both past and present is offered to mankind Rom. 3.24 How is sinne deuided being considered after the Doctrine deliuered by Christ Three waies The first wherby one sinne is called the sinne which reigneth or the sin which sinneth another kind of sin which reigneth not or sinneth not The sin reigning is when a man not regenerate serueth as it were looseth the bridle to sinne and with whole hart and determinate purpose is caried and rusheth forward to sinne This also is called voluntarie because it is done of set purpose and entent wittingly with the whole will and against the conscience to which sinne he is said to liue whosoeuer is in the flesh and is said also to be dead in his sinnes b Eph. 2.5 Col. 2.13 who is entangled more in his sinnes is drowned and dead in them The Sinne which raigneth nâ—t is when a man regenerate being drawne backe and reclaymed by Gods spirit is not caried with all his force to sinne and it is called Inuoluntarium that which is not with the will because the godly doe wrestle against it Rom. 7.19 That euill which I would not that I doe To which also they d Rom. 6.2 are said to be dead in which the vigor and power of sinne which by a borrowed speech is called the life of sinne is extinguished by the power of Christ with whom they are vnited and incoporated by faith and contrarily they are said to liue to God or to righteousnes or to Christ who labour to attaine innocency and righteousnes e Rom. 6.10.11 1. pet 2 24. Whence is their diuision taken From the Epistle to the Romans 6.12 Let not sinne raigne in your mortall bodie that you should obey sinne in the lusts of the bodie AndVerse 14. Let not sinne raigne ouer you for you are not vnder the law but vnder grace and out of 1. Iohn 3 6. Whosoeuer remaineth in him sinneth not Whosoeuer sinneth hath not seene him nor knowen him and vers 9. Whosoeuer is borne of God committeth not sinne because his seed remaineth in him And yet notwithstanding in the same Epistle cap. 1.8 If we say that we haue no sinne we deceiue our selues and the truth is not in vs. VVhat is the second diuision Sinne eyther Mortall or Veniall VVhat doe the Papists say eyther of these to be They say that Mortall sinne is the works of the flesh reigning But Veniall sinne say they is the concupiscence or desire of the flesh which doth not long tarie in the heart And therefore they scarce acknowledge originall sinne to be a sinne which they will haue to be washed away with light sprinkling of water ex opere operato as they say by the worke wrought Is this diuision to be receiued Not simply 1. Because euerie sinne whether great or little maketh a man guiltie of eternall death a Rom. 5.14 6.13 2 Because Concupiscence it selfe is by the nature thereof a sinne for it is against the law of God Thou shalt not couet Exod. 20 17. And Gen. 6.5 8.21 Euerie thought of mans heart from his childhood is onely euill 3 Because Iames. 2.10 saith Whosoeuer shall keepe all the law and shall offend in one is become guiltie of all Namely because though he hath not broken totum legis the whole entire law in euerie part yet he hath broken totam legem the whole lawe and the effect thereof by violating the Maiestie of the Lawgiuer 4 This is also manifest both by the consideration of the nature of God and also of the nature of sinne for no man can violate the infinite Maiesty of God venially but he shall be guiltie of infinite punishment and that infinite puritie of God cannot endure so much as the least spot or stayne in a sinner Therefore he is deceiued who thinketh there is any sinne before God Which draweth not with it the weight of his eternall anger Are therefore all sinnes equall Thus farre they are equall that euen the least thought of the least sinne doth a thousand times deserue eternall death according to that saying Gal. 3.10 Cursed is euerie one that abideth not in all things which are written in the booke of the law that he may doe them And Rom. 6.23 The wages of sinne is death Yet notwithstanding in comparison of one with another some sinnes are more grieuous then other as they goe astray more
or lesse from the ordinances of God and as the obiects varie as it is a more grieuous sinne whereby a man offendeth against God immediately then against man and it is a greater sinne whereby we sinne against our parents then that whereby we sinne against others On the contrarie he sinneth lesse that stealeth being compelled by hunger then he who prouoked by lust committeth adulterie with his neighbours wife a Prouerb 6.20 Also sinnes differ in degrees as to be angrie or to couet an other mans wife is a sinne but it is a greater sinne to kill or to commit adulterie b Mat. 5.21.22 27 28. Also they differ according to the varietie of circumstances and causes c Mat. 11.22 24. Moreouer the law it selfe distiguisheth the workes of the first and second table d Exod. 34.1 And Christ saith to Pilate Iohn 19.11 He that deliuered me vnto thee hath the greater sinne therefore also are they not to be punished with equall punishments How farre therefore may that diuision be admitted Not in respect of the qualitie of the sinne but in respect of the persons which sinne insomuch as they eyther beleeue or not beleeue For that is mortall sinne which maketh all who beleeue not guiltie of eternall death And such are the sinnes of all men vntill they beleeue that is vntill by faith they receiue remission of sinnes But veniall sinne is not that which doth deserue pardon but that which freely is forgiuen pardoned for Christs sake to them which beleeue such is the sin of all who truly beleeue For that which of it selfe and in it owne nature is mortall becommeth veniall in the beleeuers by the grace and mercie of God whilest it is pardoned and forgiuen them according to that Rom. 8.1 There is no condemnation to them which are in Christ Iesus for they come not into iudgement but haue passed from death to life Iohn 5.24 In a word to the elect all their sinnes euen the greatest are veniall and pardonable through Christ e Ioh 5.16 but to the reprobate no sin there is which is not mortall f Rom. 6 23 What is the third diuision Some sinne is said to be Pardonable some Vnpardonable What sinne is Pardonable Euerie sinne which is committed against the Father and the Sonne g Mat. 12.31 that is euerie transgression of Gods law which is repented of which is remitted of God if the transgressor cease to sinne and flie to Christ the Mediator otherwise not therefore it is called Pardonable from the euent not because of the nature thereof How doth remissible or pardonable sin differ from veniall sin Remissible or Pardonable is that which may be forgiuen to al that beleeue Veniall is that which is actually remitted to the beleeuer What things do oppose this doctrine 1 That distinction of the Papists of sinne into mortall and veniall which is vnproper except in the diuers respects of the elect and reprobate 2 That Paradoxe of the Stoicks who did therefore make all sinnes to be equall because sinne is that thing whatsoeuer is not lawfull We grant indeed the vnlawfulnesse to be alike in all kindes of sinne ⧠The seuenteenth Place of sinne against the holy Ghost VVhat is the sinne which cannot be pardoned IT is a kind of sinne so deadly that eternall death ensueth it without any hope of pardon or forgiuenesse or it is the sinne which is not repented of How is it called It is called the Sinne against the holy Ghost blasphemy of the holy Ghost that is against the holy Ghost a Mat 12 13 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sinne which is vnto death b 1 Iohn 5 18 But what is this sinne That we may the better vnderstand it testimonies of Scripture are to be gathered by which we may vnderstand both what it is and what it is not First therefore commeth to our hands that saying 1. Ioh. 5.17 All vnrighteousnesse is sinne but not vnto death VVho so knoweth that his brother sinneth a sinne which is not vnto death let him aske and life shall be giuen him which sinneth not vnto death there is a sinne vnto death I say not that thou shouldest pray for it Heere sinne vnto death is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnrighteousnesse which is the transgression of the whole law Hence therefore I gather that the sinne against the holy Ghost is not any transgression of the morall law neyther vniuersall nor particular eyther of ignorance or infirmitie or of malice committed against the law 2. That place of Mathew is to be remembred Mat. 12.31 Whosoeuer speaketh against the son of man it shal be forgiuen him and of Paule 1. Tim. 13. He confesseth that he was a blasphemer of Christ a persecutor a violent man but yet notwithstanding that hee obtained mercie because he did it of ignorance through vnbeleefe From whence I gather that blasphemie persecuting of Christ of his gospell which proceedeth of ignorāce is not a sin against the holy Ghost 3 Hence commeth to our consideration Peters deniall of his master who denied Christ and that when his owne conscience cried against it and with an execration a Mat. 26.69 but this was done through the horrour of the danger at hand neither did his iudgement consent with his tongue and that faith for which the Lord prayed it might not faile b Luc. 22.32 was not extinct but laboured and boyled within him otherwise he would haue ioyned himselfe to the persecutors of Christ when on the contrarie weeping bitterly he flung out of doores From whence I conclude that the deniall of Christ proceeding from infirmitie and not from a purpose to forsake Christ but so that a man may finde out some way for his own safegard is not the sinne against the holy Ghost although nothing commeth neerer it then this deniall c Marc. 3.28 Luk. 12.10 4 Let vs consider that saying of our Lord Mat 12.31 and in the verses following where he obiecteth to the Pharisees blasphemie against the holy Ghost who not onely despised Christ and his Gospell but also said that Christ cast out diuels by Beelzabub the prince of the diuels when as notwithhāding they knew Christ by the Prophets his owne doctrine and miracles and were not ignorant that those works of Christ were done by the power of the holy Ghost Hence therefore I gather by the place a concreto that the matter or generall difference of sinne against the holy Ghost is To denie Christ being knowne and his holy Gospell and against a mans owne knowledge and conscience to ascribe to Sathan that worke which is proper to the holy Ghost And this is one manner and one kinde of sinne against the holy Ghost which was the Pharisees sinne Such is theirs who haue knowne the truth haue neuerthelesse not submitted themselues to the truth but reuile and slaunder the truth calling it hereticall erroneous and diabolicall Lastly consider we of
respect of that morall kinde of Lawes which takes order that the disturbers of humane societie may be punished that honest and lawfull peace be maintained that the publike safetie and quiet be preserued and that iudgement and iustice preuaile What things are Disparata i. disagreeing or of other nature then the Law The Gospell is of another nature of which we will speake in next place What opinions do oppose this doctrine of the Law 1 The error of the Manichees who say the Law is euill because it worketh wrath Rom. 4.15 whereas it doth not worke this effect properly but through the transgression of him that breaketh it 2 Of the Pelagians who thought themselues to be so disposed and able by nature as to performe it 3 Of the Antinomi and Libertines who thinke that Christians haue no more need of the morall Law and that the ten commandemens are not to be preached in the Christian Church because the faithfull are borne againe of the spirit 4 Of the Pharisees who thought the fulfilling of the law to be easie possible c Mat. 19.20 and that some of the commaundements were great commaundements as those which concerned more grosse sinnes murder adultery periurie some they thought were the least commaundements the transgressing whereof God did not regard as the inward affections wandring from the law of God d Matt. 5.19 Also that error of the same Pharisees and of the Ebionites who taught that the obseruation of the ceremoniall law was to be ioyned with the Gospell 5 Of the Papists who affirme that perfect obedience to the law may be performed by a regenerate man pro statu viatoris as he is in the estate of a pilgrime that the scripture doth ascribe to the godly diuers seuerall works whereof some are good and such as satisfie the law some euill and resisting the law that the law doth not require of men any more perfect obedience then that which may be performed in this life yea moreouer that a man may doe more then he ought if he will which workes they call Workes of supererogation and that therefore men become iust before God through the obseruation of the law and doe deserue by it eternall life 6 The same Papists foolish and peruerse imitation who bring into the Church the Leuiticall ceremonies 7 Of those brainsicke heads who will haue Christian common weales to be gouerned onely by the politicke lawes of the Iewes 8 Of the Anabaptists who faine that the Patriarches beleeued nothing of the Gospell or promises of eternall life but that they were onely fed with the outward and corporall promises because they are said to haue beene in the law a Rom. 3.19 and vnder the law b Gal. 4.3.5 as also because it is written Math. 11.13 that the law was vntill Iohn came To conclude all errors concerning the true meaning of the law as also all sins which are against euerie of the ten commandements The twentieth common Place Of the Gospell What doth the word Euangelium signifie IT properly signifyeth a good ioyfull happie and glad tidings or message in which sense Aristophanes vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I told them good tidings So in Appians writing of the murder of Cicero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carrying the good newes to Anthonie 2 It signifieth a reward giuen to them who brought good tidings Hom. odyss 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Let this be my reward for my good newes that when he shall returne to his house you cloath me with good apparell Ierkin and Coat 3 It signifieth a Sacrifice offered for good newes receiued Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he offered Sacrifice vpon receipt of his good newes But in what signification doth the Scripture vse this word Euangelium or Gospell 1 As the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to report ioyfull things Isa 52.7 How beautifull vpon the mountaines are the feete of them who bring the glad tidings of peace and tidings of good for which word the Prophets vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to report good newes so the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue termed Euangelium or Gospell a Marc. 1.15 that notable and ioyfull report of saluation procured by Christ to them that beleeue or a solemne preaching of the grace of God manifested and exhibited in Christ Luk. 2.10 I bring you tidings of great ioy that shall be to all people for this day is borne vnto you a Sauiour which is Christ the Lord. 2 By Metonymie it is taken for the historie concerning Christ concerning things which he taught and did b Act. 1.1 And in this sense we reckon foure Gospels Sometimes also it signifieth the publication of the doctrine of the Gospell the preaching and notifying of the same as 1. Cor. 9.14 Liue of the Gospell that is of the preaching of the Gospell and 2. Cor. 8.18 Whose praise is in the Gospell But what is the reason of this name Because as to malefactors condemned to a most grieuous and ignominious punishment for their offences nothing can happen more ioyfull and acceptable then that being freed from the sentence of condemnation they should enioy the libertie and glorie of kings so likewise to men cursed for their sins and condemned eternally nothing can happen better or more welcome then to heare that being free from the sentence of him that condemned them that they are reckoned and are indeed in the number of the sonnes of God What is the Gospell It is a heauenly doctrine brought out of the secret bosome of God the Father by the Sonne preached by the Apostles and comprehended in the bookes of the new Testament bringing a a good and ioyfull message to all the world namely that mankinde is redeemed by the death of Christ the onely begotten sonne of God so this remission of sinnes saluation and eternall life is prepared for all men if so be they repent and beleeue in Iesus Christ VVho is the author or efficient cause of the Gospell God who hath vouchsafed to reueale his hidden purpose and good pleasure concerning our redemption whereupon it is called the Gospell of God Rom. 1.1 A fellow cause or ioynt cause is the word that is the Sonne of God who comming out of the fathers bosome hath declared it to vs as he first pronounced the promise of the Gospell in Paradise Gen. 3.5 The seed of the woman shall breake the Serpents head By what instrumentall cause or by whose meanes was the Gospell made knowne to the world 1 By an Angell of God who soone after Christ was borne said Luke 2.10 I bring you tidings of great ioy c. For this day is borne vnto you a Sauiour c. 2 By Iohn who preached the summe of the Gospell shewing Christ and calling him the Lambe of God that is a Sacrifice appointed by God to make satisfaction for the sins of the world In which
of God What signifieth this word Impute Not to giue or to infuse or to ingraft but to esteeme and decree to accompt to determine to nomber to acknowledge to allowe and receiue in accompt for so in Gen. 15.6 Abraham beleeued and according to the Hebrew phrase it was esteemed or decreed vnto him whoe before was guilty for righteousnesse For so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chashab vsually taken that is to say to impute as Gen. 50.20 you thought vpon euill but God disposed or imputed it vnto good And 2. Sam. 19.19 Lord impute not this sinne vnto mâ— that is to say doe not thinke of it or dispose of me to be punished So Rom. 5.13 Sinne is not imputed while there is no law So Rom. 8.36 Wee are accompted as sheepe for the slaughter And Rom. 9.8 The children of the promise are compted for the seede And Mark 15.28 He vvas numbred among the vvicked 2. Tim 4.16 all men forsooke me I pray God it be not laid to their charge or imputed vnto them Philem. verse 18. If he hath hurt thee or oweth thee ought that put on my accomptes or impute it to me Hovv many kindes of Imputation are there Two one Reall when that is really and indeed geuen or accompted which is admitted vpon the reckoning as when the debtor which is to pay money doth indeede pay the money vnto the Creditor and the same being allowed vpon the reckoning of receipts the debtor is really acquited and discharged There is also another imputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of free gift when that which was owing by the debtor who is notable to pay is not really paid but is accompted as if it were paid so that the debtor is no more called vpon by the Creditor but is acquited by his acceptance of which sort is that of the vniust Steward Luke 16.6 who in the writing that is in the instrument of the obligation in the place of a hundreth would haue fifty to be written downe and by that meanes dischargeth his maisters debtors from a part of payment of the due summe which in deed and truth they had not paid Seeing we doe owe vnto God the punishment of our sinnes and are guiltie of euerlasting death by which imputation are we discharged by that that is reall or by that that is free By that that is free for seeing we are not able to pay the vtmost farthing to discharge our soules it is certaine that we can indeed giue nothing vnto the Lord our God but seeing his iustice must needs be satisfied a surety came betweene vs who for our cause paid the debr and his payment was accompted as if we had paid it that suretie is Christ the merit of whose obedience and passion is no otherwise imputed vnto the beleeuers then if it were inherent in themselues This is proued I Because Christ hath giuen his life for the ransome of many Math. 20.28 Besides 2. Cor. 5.21 Him that knew no sinne God made sinne for vs that we might be made the righteousnes of God in him for in regard he tooke vpon him our person he was made in our names as it were guiltie and was iudgged and accompted as a sinner not for his owne faultes but for ours so we are righteous in him not for our owne righteousnesse but for his And therefore saith Augustine Hee sinne and wee righteousnesse and not ours but the righteousnesse of God and not in vs but in him euen as he sinne not his ovvne but ours nor in himselfe but in vs so therefore are vve the righteousnesse of GOD in him as hee is sinne in vs namely by imputation And Rom. 5.19 As by the disobedience of one man Adam many are made sinners so by the obedience of one Christ many shall be made righteous To this purpose is that excellent saying of Saint Augustine He made our sinnes his sinnes that he might make his righteousnes our rigteousnes For we being cloathed therewithall doe no otherwise come before the presence of God and obtaine the right of Eternall life then Iacob in old time being cloathed with the precious garments of his eldest brother Esau comming vnto his father Isaacke August in Enchirid. Cap. 41 being taken in the place of Esau did obtaine the blessing a Geâ— 27.12 Will not iustification by this meanes fall out to be a kinde of imaginarie matter or a fiction of law God forbid for imputation is not an idle conceipt but an effectuall relation referting or applying of the foundation to the end that is to say the effectuall consideration of God disposing the righteousnesse and satisfaction of Christ to the beleeuer More ouer as they speake in schooles although Relation be a thing least in being yet it is greatest in efficacie As therefore damnation though it be a relation yet it is not altogether nothing or a fiction of law or an idle conceit but signifieth an effectuall ordaining to euerlasting paines so the imputation of righteousnes or Iustification which is a diuine relation is not a fiction of law or an idle conceipt as some speake verie irreligiously but it is the effectuall decree of God the good will and pleasure of God or such an ordination whereby the man that is guiltie and with an earnest repentance beleeueth in Christ is by God acquited from the guilt and the righteousnes of Christ the suretie imputed vnto him But is it not an absurd thing to say that we are iustified by another mans righteousnes euen as to liue by another mans life or to be white by another mans vvhitenes is a thing impossible No for there is not the same reason for another mans life is simply another mans but the righteousnes of Christ is anothers inasmuch as it is without vs and remaineth in another subiect namely in Christ but it is not anothers as it is ordained to and for vs euen as the payment of our debt is another mans payment inasmuch as it is done by another subiect it is ours inasmuch as it is imputed vnto vs and the righteousnesse is also ours inasmuch as the verie subiect thereof namely Christ is ours and therefore by faith spiritually he is made one with vs not by an actuall trrasfusion or running of the bodie and soule of Christ within vs or by powring out transfusion or essentiall or actuall coniunction of any qualitie inherent in Christ but by the communication which we haue by the bond of the holy Ghost with him which is our head Hom 3 par qu 48 trâ—â— 2 qu 49 art 1 and of whom we also are member Ephe. 5.30 Heereupon Aquinas saith verie well The head and the members are as it were one mysticall person and therefore the satisfaction of Christ belongeth to all the faithful as to his members So theÌ„ that righteousnes is indeede the righteousnesse of another in regard of the place of abode wherein it is but it is ours by application Furthermore Iustification is
the holie ghost which is called the Spirit of Christ nor the flesh that is whatsoeuer reliques of corruption remaines in vs or the new and the old mā haue indeed either their distinct seates in our soule or seuerall operations but are mingled together one with another in all those faculties neither yet doe these qualities so contrarie one to another so well agree together that with mutuall consent they should produce a mixt work but doe so wrastle together in one and the selfe same work striuing one against another that one penetrating the other then proceedeth a mixt action from them both from theire mutual not consēt but conflict which of the qualitie preuailing is accompted either the fruite of the spirit or of the flesh The instrumentall cause is faith not by her owne vertue efficacie or operation but so farre forth as shee doth as an instrument apprehend that her obiect to which shee is caried namely Christ in respect of whom alone the holy Ghost doth renue vs creating in vs both the will and the deed and therefore whereas faith is termed the mother or the fountaine of good works by a Metonymie that is attributed to the instrumentall cause which doth properly belong to the principal efficient cause as Rom. 1.16 The Gospell that is the preaching of the doctrine of the Gospell is called The power of God to saluation that is spoken both because of the vnseparable coniunction common dependance of faith and good works For without faith it is impossible to please God Hebr. 11.6 And VVhatsoeuer is not done of faith is sinne Rom 14.23 Therefore Hebr. 11.4 and so forward all the worthie acts in th Olde Testament are ascribed to faith By faith Abell c. VVhat is the matter of good workes The things themselues where about such works are conuersant and which the moral law of God doth intreat of and prescribeth VVhatsoeuer things are true honest iust pure to be loued of good report if there be any vertue If there be any praise thinke of such things Phil. 4.8 VVhat is the forme of good workes As the essence and forme of sin and an euill work is Anomie and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swaruing from the law so conformitie of our actions vnto the commaundement of God is the forme of a good worke And therefore not the traditions or commaundements of the Church but the word of God wherunto to add any thing or to detract is an horrible sinne is the onely square and rule of good workes a psa 119.4 Deut. 4.2 Neyther are any of those things to be esteemed in the number of good works in the sight of God which are grounded on the bare will of man Math. 15.9 In vaine doe they worship mee with the doctrines of men And Ezech. 20.18 VValke ye not in the precepts of your fathers but in my precepts walke ye Whether is it sufficient that some worke should be good and agreeable to the law of God if that it be done according to the law of God in outward shew No but 1. There is also required the inward synceritie of the minde which proceedeth from faith whereby the heart is purified a Act. 15.9 2 That we be certainely perswaded in our mindes out of his word that that which we doe pleaseth God For Rom. 14.23 whatsoeuer is done without faith that is whatsoeuer we take in hand with a doubting conscience whether it please God and therefore whether it be commaunded of God or not it is a sinn 3 It is required that we haue respect vnto god and to his glorie alone as the cheefe end of a good worke For the pharisaicall Hypocrite giueth almes the publican not iustified geueth also but his is abominable in the sight of God because he desires to be seene of men b mat 6.1 But this mans almes is a good worke not onely because it is commaunded but also because it is done with sinceritye of the heart and in faith to the glorie of God And therfore vertues are to be discerned from vices not so much by the skill mouing them as by the ends VVhat then are good workes Such as are done in true faith according to the law of god are referred to his glory alone c Tim 1.5 Deut. 4.2 1. Cor. 10.31 Colos 3.17 VVho are they that doe good workes Onely the Regenerate For whereas the law of God doth especially require that fountaine of syncerity in the heart d Mat. 3.33 and from thence the respect of Gods glory truly the worke of the vnregenerate although it appeare verie glorious yet cannot simply and properly be called by the name of a good worke because that which is good is not well done of them that is in faith to the glory of God And therefore the worke is not liuing but dead as a figge leafe a Gen. 3.7 couering onely the inward vices for an euill tree cannot bring forth good fruite Math. 7.18 and Cap 12.33 whatsoeuer is done by the impure is impure b Iob. 14 4 Tit. 1.15 yet it may be called good but in vse not in worship But a man now already regenerate to wit who hath recouered some parte of the synceritie of his heart by faith according to the measure of integrity and sinceritie of his heart which he hath recouered is fitte in part to performe good workes Are not Cornelius his workes praised before he vvas baptised and belieued in Christ Act. 10.4 He is called a deuout man and one that feard God verse 22 Therefore now before he receiued the Sacrament of Baptisme he was conuerted vnto the acknowledging of the true God neither was he vtterly without faith in the Messias Besides he is said to pray continually and his almes were accepted and his prayers are said to be heard of God But it is impossible for any man or for any mans worke to please God without faith Heb. 11.6 Therfore hee had the beginnings of faith in Christ and therefore was now iustified and regenerate although as yet hee was not instructed in the full cleere knowledge of Christ and yet knew not that he was come For which cause Peter was sent vnto him who should more fully teach him Are the good workes of the regenerate pure and perfectly good and blemished with no fault No 1 Because the Scripture speaketh to the contrarie c Esa 64.5 Ia. 3.2 2 That any worke be pure and in euery respect good it is not sufficient that that which is done be not done without the holy Ghost and without faith but also it is further required that the first beginnings of a good worke in man to wit the vnderstanding will and affections doe most fully obey the spirit of God which is granted to no mortall man Christ alone excepted But there doth euer remaine in vs and in euery facultie of our soule the new and and the old man spirit and flesh the law of the mind as it is
visible heauens c Heb. 7.262 or that third heauen into which Paule was rapt which by Interpretation he calleth Paradise 2. Cor. 12.2.4 But after the Iudgement restoring of all things eternall life or the seate and place of the blessed shall bee not onely in the heauens but in the earth also For wee looke for new heauens and a new earth according to his promise wherein dwelleth righteousnesse that is which are the mansion place of the righteous Isa 65.16 2. Pet. 3.13 Reuel 21.1 What is the end of eternall life 1. That God may make good in very deede and fact his grace toward the elect 2. That the godly may enioy the fruite of Christs death and passion 3. That they may receiue rewardes meete for their labours d Tim 4.2 4. That they may acknowledge Gods bottomelesse mercie That they may see him for euer which is the end of all their desires and that they may praise him continually without tediousnesse VVhat are the effectes of eternall life 1. Our being like vnto the Angels that is not as touching the substance but as concerning the proper conditions of this life a Math. 22 30 2. Our participation of the dignitie of the man Christ for theÌ„ hee will make vs verily Kings Priests and Prophets with himselfe b rev 1 6 but with this condition that himselfe be vnspeakeablie aboue all in dignitie What is the vse of the Doctrine of life eternall 1. It is a comfort in calamities and iniuries whereunto we are subiect in this life 2 It mitigateth the sorrow which we take for them that are dead 3 It lesseneth the feare of death when wee beleeue that a better life shall follow after this death and when we thinke vpon that saying Reuel 14.13 Blessed are they that dye in the Lord. 4 It maketh vs earnest and cheerefull to performe our duetie to God and charitie to our neighbors with whome we shall haue a perpetuall conuersation hereafter in heauen What are the Opinions disagreeing thereunto 1 The absurd opinions of Democritus Epicurus Plinie Galene and others who iest at the question of eternall life and think that all parts perish with the bodie 2 The curious questions and determinations of the Papists concerning the degrees of the Saints in eternall life as of a thirtieth folde pofite to maried folke that liue chastly to them that keepe themselues widowes sixtiefold and to Virgins a hundreth folde to be recompensed And of them also who before the time desire to know what is done in heauen and take no care which way to goe to heauen 4 The opinions of some Fathers as Irenaus Tertullian and others who did not thinke that the soules of the godly went vnto heauen vntill after the resurrection but were in a temporary store-house receptacle or Region though not in an heauenly one yet in an higher then hell where they might haue a refreshing euen vntill the resurrection The errour of Pope Iohn the twentieth who thought that foules did not see God face to face vntill the last day of resurrection 6 Especially eternall death doth directly thwart eternall life and so likewise doth lamentation feare crying out mourning colde wearinesse sleepe sicknesse death hunger thirst pouertie the snares and temptations of Sathan torment feare of hell c. The fortieth common place Of eternall Death From whence is death deriued MAny take it in a good sense to be deriued from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken vpward vnto God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider diligently those things which are aboue because it brings vs back againe to God It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entrance into eternall life In Latine Death seemeth to bee deriued from tarrying because death tarrieth or stayeth for vs and it commeth stealing on vs with a still foote or because it esteemeth the condition of none How manifold is death Fourefolde 1. A corporall death which is also called temporarie and it is either naturall or accidentall and it is either violent or a voluntarie separation of the soule from the bodie common both to the good and bad inflicted on all through the malice of Sathan by the iust iudgement of God for the sinne of Adam a Gen. 2 17 Ioh. 8.44 Ro 5.12.17 6.23 1 Co. 15.21 Heb 9.27 and it is called by Iohn the first death in respect of the wicked Reu. 20 14. And surely the godly doe not escape it likewise albeit their sinnes be forgiuen them 1. That thereby they might learne to hate sinne 2. That they might acknowledge the seueritie of Gods anger for sinne 3. That they might lay away the remnants of sinne togither with the miseries that cleaue vnto them by reason of sinne 4. That they might try the power of God in raising the deade and so their death and infirmitie might serue for their owne good and for Gods glorie And for that respect should it be desired of them after the example of Paule I desire to be dissolued Phil. 1.23 Not for that they are wearie of life or for their ownselues because this desire is contrarie to naturall reason but for another end namely because it is a deliuerance from sinne wholy as also from the miseries of this life and a passage vnto the bright presence of God a returning and remoouing from banishment not vnto a ruinous but vnto a new and most delectable dwelling a 2. Co. 5. â—0 Because it is an aduantage b Phil. 1.12 a passage to the father c Ioh. 5.24 13 1. and therefore not to be feared because Christ hath ouercome it d Ose 13 14 and it is such vnto vs as he hath made it e He. 2 4.3 and the verie hower thereof is appointed vnto euery one by God but it should bee desired by the desire of faith yet so that we continue in this earthly house as long as it shall seeme good to the Lord for the godly do rather wish to liue vnto the glorie of Christ then for their own benefite 2 A spirituall death and it is either of beleeuers or vnbeleeuers and that of the beleeuers is threefolde 1. Of sinne as concerning the strength that is the force or life of sinne which is called mortification Rom. 6.2.8 Wee are deade vnto sinne in the datiue case how shall wee liue yet therein 2. Of the Law but in part as farre as the Law is the power of sinne 1. Because it accounteth them which are in Christ guiltie no more 2. Neither doth it prouoke men to sinne Rom. 7.4 Yee are deade to the Law by the bodie of Christ And Gal. 2 16 19. I am dead to the law that I may liue vnto God for Christ maketh vs dead to the Lawe because by iustifying vs hee taketh away those terrours of conscience which the Lawe doth cast into vs and by sanctifying vs hee maketh
his Angels charge of thee that they keepe thee in all thy wayes least thy foot should dash against a stone a Gen. 14.7 Exod. 33.2 Psal 34.8 and by defending their life from their enemies and from all dangers b 2. King 6.17 Act. 12.8.11 or else by executing Gods iudgements against the enemies of the Church in the behalfe of the elect as we may gather out of Gen. 19.10 2. Kin. 19.35 Act. 12.23 Also by suggesting into the mindes of the godly holy cogitations and by mouing of them and furthering of them to euery good thing c Act. 10.4.5 for the good Angels neuer put into our mindes any thing contrary to the law of God d Gal. 1.8 3.9 Act. 7.53 Luk. 1.19.20 Act. 1.11 2. Kin. 1.3 Also by helping them and comforting of them e Gen. 16.7 2. Kin. 1.13 Act. 27.23.24 Againe in the time of death whilest that they do attend vpon the faithfull in the very pangs of death and so carry their soules into the ioyes of heauen as is cleare in the example of Lazarus f Luke 16.22 Lastly in the end of the world when they shall gather together the bodies of all the faithfull that being vnited againe to their soules they may rise againe to life g Mat. 24.31 Mat. 13.41 And they shall seperate the wicked from among the iust and shall cast them into a fornace of fire and shall leade these into the kingdome of heauen Haue particular men or countreys and Cities some one good and certaine Angell appointed to defend them and an euill Angell to tempt them It may be gathered from the words of Christ that ordinarily euery elect child of God hath some one certaine good Angell appointed of God to keepe them Math. 18.10 where it is said Their Angels do continually behold the face of my Father In like maner out of the 12. of the Acts 15. where the faithfull which were assembled in the house of Marke said of Peter knocking at the doore It is his Angell for the beleeuers spake there according to the common opinion receiued among the people of God And that this is the opinion of the Fathers it may appeare out of Augustines 1. booke of Meditations chap. 12. This also saith he I iudge a singular blessing that from the very moment of my birth God hath giuen me an Angell of peace to keepe me euen to my very end But extraordinarily it is cleare by the Scriptures that as oft as need requireth many Angels haue bene sent to seuerall beleeuers to defend them Psal 34. So the Angels are said to pitch their tents about those that feare God The same is to be thought of euery countrey For Dan. 10.13.20.21 and 11.1 and 12.1 it is said that the Angell of God did fight against the King of the Persians and that each of their Angels did defend that kingdome which was committed to his charge Concerning euill spirits we learne thus much that sometime one man is vexed by one and the selfe same euill spirit as may be gathered out of the historie of Iob 1.12 And sometime that many haue bene molested by one and the selfe same euill spirit as in 2. Chron. 18.21 one euill spirit deceiued many Prophets Also we reade that sometime many euill spirits did molest one and the selfe same man as Luke 8.30 a legion of diuels did possesse one man But that God hath appointed to euery man one euill Angell cannot be gathered out of any place of the Scripture Whether can there arise dissentiōs and discords by our meanes amongst the good Angels as Dan. 10.13 it is sayd that the Prince of the Persians fought against the Prince of the Grecians A learned interpreter answereth that by the names of Princes are not signified the Angels which had the defence of the kingdomes of the Persians and the Grecians but those men which at that time were Princes of Persia and Greece That this should be the meaning of the words that the Angell fought against Cambyses at that time king of the Persians for the space of one thirtie daies that is to say that he did hinder his cruell Edicts and plots made to keepe the people of God still in captiuitie and more grieuously to oppresse them least they should be put in execution but that there should come after him the Prince of the Grecians to wit Alexander the great who should asswage the furie of the kings of Persis that was kindled against the people of God which also came to passe as histories do testifie But the Schoolemen answer that there is the greatest consent amongst the Angels in regard of will because they are blessed and amongst those which be blessed there is the greatest peace but yet there may be amongst them some diuersitie of iudgement to wit being ignorant of the decree of God which is not alwayes made manifest to the Angels some thinke they should do thus and some thinke they should do otherwise But it is not the diuersitie of opinions but the contrarietie of wils that ouerturneth friendship Haue those Angels which neuer sinned neede of Christ the Mediator The Angels had need of a Mediator indeede not of redemption from sinne for in that sense Christ is the Mediator betweene God and men a 1. Tim. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of conseruation in goodnes and grace and of * combining them againe vnder one head to wit that they might be againe vnited with the elect vnder one and the same head Christ that so they might cleaue vnto God inseperably and without all danger of falling in time to come And so by this meanes that their righteousnes and integritie which is imperfect in the sight of God b Iob. 4 18. might be couered before God with that most perfect and infinite righteousnesse of Christ for which cause it is said Ephes 1.10 that God did purpose with himselfe to gather together againe as it were vnder one head all things which be in heauen and earth that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring them againe vnder one common head to gather them againe together and as it were to recall them backe againe to their head and to their beginning Are we to pray vnto the Angels or to worship them with any religious worship The Angell answereth Manoah Iudg. 13.16 If thou wilt offer a burnt offering thou shalt offer it to Iehouah and Christ saith Mat. 4.10 Thou shalt worship the Lord thy God and him onely shalt thou serue And Paul condemnes all seruing and worshipping of images Col. 2.18 The Angell Reuel 19.20 forbids himselfe to be worshipped as also chap. 22.9 because the office of a Mediator agreeth to Christ alone And the Angels themselues are but creatures and do acknowledge themselues to be fellow-seruants of God with vs. Neither as Augustine saith do the holy men themselues nor the Angels desire that to be giuen to them which they know to be due to God
wiues for the hardnesse of your hearts but it was not so from the beginning c Mat. 19.8 Heb. 9.10 And thus we see that Moses Law is worne out with a large measure of the Spirit of Grace graunted vnto vs by the Gospell Although some euen amongst vs also who beare the name of Christians Mat. 9.8.9 are as hard harted as the Iewes were to their good wiues May lawfull mariage then be broken It may both by the Law of Diuorcement in Deut. 24.1 and by the wordes of Christ Math. 19.8.9 who maketh two sorts the one lawfull the other vnlawfull VVhat are the causes why it may be broken 〈…〉 pell Although some euen amongst vs also Mat 9 8 9 who beare the name of Christians are as hard hearted as the Iewes were to their good wiues May lawfull mariage then be separated It may from bed board both by the Law of Diuorcement in Deut. 24.1 and by the words of Christ Math. 19.8.9 who maketh two sorts the one lawfull the other vnlawfull What are the causes why it may be separated Christ nameth onely one Math. 5.23 19.9 to wit Adulterie VVhat is Adulterie Mat. 5.32 19 9 When eyther of the maried couple hath wittingly and willingly to doe with a third maried or vnmaried For adulterie is not as some Iurists say only violating the maried bed of another but any dishonest coupling whatsoeuer Therefore Christ in the afore mentioned places vseth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which word al vnlawful coupling whatsoeuer is signified Yet some are of minde that by a metonymie they are all sins equall to or greater than adulterie which are included as Sodomie c. as for lesser sinnes they are excluded Is separation or Diuorcement to be vsed in all cases of adultery In some cases it seemeth that it is not to be granted 1 If he that seeketh diuorce be guiltie himselfe of the same sin For in that wherein thou condemnest another thou iudgest thy selfe f Rom 2 1 2 If the husband prostitute his wife hee may not exclude her for an adulteresse being himselfe authour of the crime 3 If he haue companied with her after he vnderstood of her adulterie for that is counted for a reconcilement Or else if he haue forgiuen her and receiued her againe to fauour for heerein the innocent partie seemeth to haue renounced his right 4 If it haue beene committed of ignorance mistaking a stranger for her owne husband Is the innocent partie bound to produce the offender Yea if the fault be publike to the end that the innocent may auoid infamie and to be accounted his wiues baud For Chrysostome saith He patroniseth filthinesse who concealeth his wiues sinne and least iniury be offered vnto the lawfully begotten children May the innocent receiue the offending partie repenting vnto fauour againe Yea but yet a man must be left vnto his owne conscience and not compelled to receiue her against his will Whereas Christ names adulterie to be the onely cause of diuorce a Mat. 5 3â— 19.9 how shall we reconcile Paule who doth alow diuorce for desertion b 1. Cor. 7.15 Christ speaketh of making diuorce or of him that putteth away vniustly touching whom he was asked the question onely but Paule speaketh of the patient or him that is forsaken vniustly who being asked if the vnbeleeuer should forsake the beleeuer whether that the beleeuer were so bound vnto the other that he might not matie againe he answereth If the vnbeleeuer depart the partie forsaken is free from that bond hauing first vsed all meanes to recâ—ll the vnbeleeuer vnto her former dutie Againe thus Christ speaketh of Diuorce making Paule of Diuorce suffering for desertion Christ speaketh as Augustine witnesseth of mariage betweene equals c Lib. 1. c. 2. de adult coniugiis but Paul of maried persons dissenting in religion For wheras he saith Be not vnequally yoaked with Infidels d 2 Cor. 6 14 hee forbiddeth it not as if being contracted it were to be made void but hee doth disswaded it as ioyned with scandall and dangerous VVhat kind of Desertion meaneth Paule Such as wherein vnbeleeuers depart from their faithfull yoakfellowes through hatred of true religion but yet he maketh not the departers vnbeleef the cause of diuorce as it was vnder the law e Ezra 9 1 10.17 before the couenant of the gospell But the Apostle willeth that if the vnbeleeuer wil dwel with the beleeuer it should be endured but he maketh only the vnbeleeuers vniust departure the cause of diuorce Hereof some great diuines do vnderstand by infidelitie any malitious vniust or obstinate departure according to that of the Apostle f 1. Tim. 5 8. 1. Cor. 7.15 And he seemeth to vnderstand equall sins also where he saith A brother or sister is not made subiect in such things But how is the desertion vnderstood to be made malitious and stubborne If either of theÌ„ do simply depart from mutual felowship liuing together the party offending is to be compelled by Ecclesiasticall â—ensures and by ciuil punishment if need require to liue together But if the partie fly out of the countrey and being recalled by the godly Magistrate returne not at the time prefixed that is a malitious desertion and thus to reiect the authoritie of the Church and also against all conscience to breake off matrimonie hee is an infidell and a forsaker of religion as well as of his yoakfellow and then is the partie thus forsaken to be pronounced free from the bond of matrimonie What if it â—â—e not knowne in what place the partie thus departing is Heere the causes of that departure are to be enquired into that if so be the partie complaining her or himselfe to be forsaken and so seaketh to be diuorced haue beene and giuen occasion of this euil he or she must not bee heard for this were against equitie If they say they cannot containe let them accuse themselues bewaile their sin seeke him or her out whom they haue depriued themselues of by ill dealing 2. It is requisite by oath before the Magistrate if neede be to testifie that all diligence hath bin vsed for the finding of the party thus departed Lastly there must no such leaue be granted to the wife specially to mary againe who is bound to follow her husband til she haue expected his returne a yeare at the least If the party departed do returne after this then he shall be worthy of ciuill punishment in most sharpe manner VVhat is to be done vvhen the one is absent either through vvarre trauaile captiuity or other such like cause His returne is to be expected the whole time apointed by the Magistrate whether foure or seaueÌ„ yeares for he is thought probably to be dead who is absent so long or else it must appeare either by witnesses or by necessary coniectures that the party absent is dead What if he
image in the place hereof namely of blindnesse impotencie vncleannesse vanitie and vnrighteousnesse so that since that came to passe man can doe nothing but sinne b Rom. 6.16 17. 7.23 How manie sorts are there of this corruption Two Originall and Actuall The first is the parent the last the miserable issue of the first The first a loathsome pudle and filthy Camarina the second a most grieuous plague the first is called Original or that which is borne and propagated together with vs c Ehes 2.3 Psal 51.7 The second is called actuall sinne or the same which our selues haue brought vpon vs and committed our selues These two notwithstanding are species subalternatae inter se Kindes subordinate one to another rather then opposing one another For the one of them is as it were a cause and roote whence the other as a fruite effect proceedeth which distinction of them is gathered out of Rom. 5.14 What vnderstand you by the name of Originall Sin It is that blemish and staine which is deriued from the first parent of all men according to the flesh vnto all his posteritie descended of him But what is deriued from Adam to his posteritie Both the formall and the materiall part also of sinne that is as the Apostle teacheth manifestly Rom. 5. from the xii verse to the end of the chapter not onely a depriuing of original righteousnesse a corruption of maÌ„s whole nature but also a guilt and obliging of them to eternall punishment in which Adam entangled himself all his posteritie that is The verie disobedience of Adam insomuch as it is imputed to vs all and hath therefore spred it selfe vpon al men though not by act yet by guilt imputation As Rom. 5.12 We are all pronounced to haue sinned in Adam as in the roote or a masse whereout all mankinde was framed we all being at that time in his loynes And verse 16. and 18. By one mans fall the guilt came vpon all to condemnation And vers 19 By one mans disobedience all are made vniust that is guilty of gods anger and eternall death Seeing Leuie is said to pay Tithes in Abraham because hee was in the loynes of Abraham Heb. 7.9 Why also is not Christ said to haue sinned in Adam Because hee was not borne in ordinarie manner of the seede of man but conceiued of the Holy Ghost therefore he became free and exempted from Originall sinne and from the guilt therof as also he did not pay tithes in Abrahams loynes but was represented in Melchisedecks person as being an eternall Priest not giuing but receiuing tithes VVhat is the cause that sinne is deriued and propagated from the father to the children The cause is the Law which God hath iustly made that man should be borne in such estate if man sinned euen as of a leprous father is borne a leprous sonne of a base father a base sonne of a poysonous serpent a serpent But is it righteous that the whole ofspring should be partakers of the punishment deserued by one It is most iust with God Yea amongst all nation it is receiued that what the heade doth in respect it is heade that is imputed to the whole bodie worthilie and children are spoyled of all their fathers goods because of their fathers rebellion For as the Lord of a Fee iustly taketh away from his vngratefull vassall and his posteritie the fee which before was graunted to him vpon certaine conditions so it is a deede of Gods Iustice in that he taketh from Adam and all his posteritie those good things which before were giuen to mankinde in their first parent Moreouer that which Christ hath done as heade of the Church and of all the elect is imputed to the Church and we are saide in Christ to haue kept the Lawe to haue beene deade buried and raised againe and to sit in the heauens Ephe. 2.6 and in many other places Therefore that which Adam hath sinned as head of mankinde that is rightly imputed to vs because whatsoeuer was done by him was supposed to bee done by all men and euery particular man and he represented his whole stock Therefore also did hee lose that which was committed to his keeping for his whole stock But by what meanes is this guilt and this blemish and corruption conueied to his posteritie The guilt by imputation as hath beene said but the corruption not by example onely or imitation or onely by ill custome but by propagation and generation Because Gen. 5.3 Adam is saide to haue begot Seth after his owne image that is a sinner a Rom. 15.12 Iob 14.4 15.14 Againe because little infants doe not sinne by example but are conceiued and borne in sinne b Psal 51.7 And the Apostle saith Ephes 2.3 That wee are all by nature the children of wrath by nature not by Imitation But let vs remember that saying We ought rather seeke what way to escape from that euill then search how it came vpon vs as wee must not so much enquire how a fire beganne but how it may bee quenched But why are children borne of Godly parents not sanctified by their puritie as well as they drawe corruption from them Because they descende from them not by spiritual but by carnal generation for their posteritie is borne of them not by grace but by nature For the guilt and corruption commeth from nature but iustification which is opposed to the guilt Sanctification which opposeth corruption is from supernatural grace Ioh. 1.13 The sonnes of God are not of bloud but of God And chap. 3.3 Except a man bee borne againe c. To whom is originall Sinne deriued To all whosoeuer descend of Adam the infants as yet in the mothers wombe not excepted a Psal 51.7 For although they haue not yet brought forth the fruites of iniquitie yet their nature is a certaine seede of sinne and therefore hatefull and abhominâ—ble to God Rom. 5.14 Death is come vpon all for so much as al haue sinned But infants haue not sinned actually therefore they haue sinned Originally Is none amongest all mankinde excepted Onely Christ who though hee descended from Adam by a continued line and race b Luc. 3.23 Yet not in a naturall manner as other men and by meanes of mans seede but by the onely power of the holy Ghost hee was conceiued of the virgine Marie and sanctified from his first conception that hee might bee without sinne c Mat. 1.18 Luc. 1.35 Yet the children of the faithfull are holy 1. Cor. 7.14 If the roote bee holy the branches also are holy Rom. 11.16 They are holy in regard of their societie with the Church which we professe in the Creede to bee the communion of Saints Neither is forgiuenesse of sinnes and righteousnesse tied to propagation but to the grace and mercie of God or Gods most free election Secondly they are holy because they are comprehended in Gods couenant of which it is saide I
will be thy God and of thy seede after thee Gen. 17.7 Is Originall sinne the sinne of another or is it euery mans proper sinne It is another mans sinne because being committed by Adam it is deriued to vs from the same author and yet is not lesse proper to any one of vs then it was to Adam First because Adam sinned not as a priuate man but as head of all mankind 2. Because as mans nature communicated by him becomes euery mans owne nature so also his sin communicated by propagation and death vvhich entred by sin becomes euery mans ovvne sinne 3. Because the opposition betwixt the obedience of Christ the disobedience of Adam requireth it to be so d Rom. 5.18.19 As therefore the obedience of Christ is so communicated to his members that euery faithfull person may call it his owne so the vnrighteousnes of Adam is so made common to all men that euery man is punished for his owne fault May the sinnes of other parents be said to be conueyed into their children as the sinne of Adam is said to be The case differeth because that first sinne was not so much personall and proper to Adam as natural that is common to al mens nature which originally and naturally was in his Loynes therfore truely originall But other sinnes of Adam and of other men were truely personall Of which Ezech. 18.20 The sonne shall not beare the iniquitie of the father but the soule that sinneth shall die Yet it shall be no absurditie if wee say that the sinnes of our next parents and auncestors are communicated to their children by corrupt seed their bodie being first stained with sinne and after the soule being infected by the bodie whence is is said Exod. 20.5 I will visite the iniquitie of the fathers vpon the children But that children are not alwaies borne like to their wicked parents it proceedeth from the speciall grace of God Is Originall sinne a Substance or an Accident It is no substance for then it should be either a soule or a bodie but the bodie and soule in respect of the substance are the good creatures of God which are also as yet created by God wherefore they are not sinne Neither is it a substantiall propertie or any thing substantiall in man but it is an outward and accidentall qualitie which notwithstanding is called natural not that it hath proceeded from nature insomuch as it is created but because it seizeth vpon men and possesseth them as by right of inheritance and cleaueth to the nature of man his strength and naturall faculties and is naturally bred in man Ephes 2.3 By nature wee are the sonnes of wrath Rom 7.17.20.21 The Sinne that dwelleth in me the euil which is present with mee saith the Apostle Is it an accident which may be separated from man Augustines words may serue for answere hereunto Lib. 1. de Concupiscentia c. 25. Originall sin is remitted not so as it is no longer originall sinne but so that now it is not imputed the guilt thereof is past and gone the actuall being of it remaineth therefore also doth death it selfe remaine What is the subiect of Originall sinne The whole man both in bodie and soule from head to foote with all his powers and faculties of bodie and soule as well the higher as lower as vnderstanding will sense Whereupon the Apostle Ephes 4.17.18 affirmeth the minde is addicted to vanitie the thought to blindnesse and the heart to wickednesse Rom. 8.7 The wisdome of the flesh is enmitie against God The same thing is manifest by our renewing which the Apostle attributeth to spirit soule and bodie a Rom. 12.1 Ephes. 4.33 1 Thessa 5.23 How many parts are there of this corruption Two A defect and concupiscence or a peruerse and inordinate inclination to euill The defect is a wanting of Originall righteousnesse as there are in the minde of man blindnesse and ignorance of heauenly things in the will and heart a turning away from God or a depriuation of the loue of God and men b Rom. 3.23 1. Cor. 2.14 The naturall man perceiueth not the things of Gods spirit Concupiscence is not a naturall desire of meat drinke generation and delight in the senses neither motions of the heart such as affections are neither onely a disorder of appetites and desires but it is a readie inclination of all our strength to doe those things which are forbiddeâ— in the lawe of God of which nature is darknesse of our vnderstanding doubting in our mindes of God and of his prouidence in our will and heart contumacie and stubbornnesse against God Because Paule saith Rom. 7.18 I know that in me that is in my flesh there dwelleth no good and vers 23. I see another Lawe in my members resisting the Lawe of my minde doth it therfore follow hence that the highter part of the soule is not the subiect of concupiscence but onely the sensitiue part No for he doth not oppose flesh and members to the minde that is reason such as it is without the light of the holy Ghost but he opposeth the flesh to the spirit that is to spirituall gifts or regeneration in as much as it is begunne in man by the Holie Ghost But are that priuation of Originall righteousnesse and concupiscence sinnes They are 1. Because that priuation is transgression of the law 2. Because it is a sin not to be such a one as God commands thee to be But concupiscence it selfe also is a sinne because Deut. 10.16 we are commanded to circumcise the foreskins of our hearts and in the law it is said Thou shalt not couet Exod. 20.17 3. Because Rom. 7.7 the Apostle teacheth that concupiscence remaineth euen in the regenerate which constantly hee calleth a sinne against which we must without ceasing fight and he plainly affirmeth that it disagreeth with Gods Law I had not knowne saith hee that concupiscence is sinne except the Lawe had said Thou shalt not couet Whosoeuer looketh vpon a woman to lust after her hath already committed adultery with her in his heart Mat. 5.28 And 1. Iohn 2.16 The concupiscence of the flesh is not of the father And the Apostle calleth euen that euil which he willeth not that is to which hee yeeldeth not consent Rom. 7.19 I do not that good I would but that euill which I would not Lib. 3. contra Iul. Therefore Augustine ascribeth three things to concupiscence that it is sinne and the cause of sinne the punishment of sinne What is Originall sinne therefore Anselmus thus describeth Originall sinne It is a wanting of originall righteousnesse which ought to be in man We describe it in this maner It is not onely a priuation of Originall righteousnes but both a deprauing and corruption of mans nature spread vpon al parts of the soule propagated from Adam to his posteritie and it is a guiltinesse wherby euen the newe borne infants are also corrupt by Adams fall and are therefore
onely not vnderstand those things which belong to true pietie but euen in things belonging to this life is blinde and oft is deceiued 2. That saying of Cicero That a man must aske of God good fortune but wisdome he must take from himselfe 3. Of the Pelagians that man by the proper strength of his nature without the grace of God can turne himselfe to God and by his pure naturall gifts can fulfill the Lawe 4. The errour of those Semipelagians who attribute our conuersion partly to Gods grace partly to the power of free will And that of the Schoolemen who say that a man by doing as much as lyes in his power deserues grace de congruc that free will worketh together with the grace of God and that in motions of the Spirit it is not taken away nor lost but onely weakned and that the will can prepare it selfe to grace 5. Of the fathers of the Counsell of Trent who affirme that the strength and faculties of the soule are indeede bound and entangled in the snares of sinnes so as a man cannot by his owne power winde himselfe out but yet that they are not put out nor extinct but only feeble as a sick man whose strength is impaired by some disease who is refreshed when the physitian commeth to him and layeth his hand vpon him or as a bird which hath abilitie and power to flye but beeing tyed by a thred can not exercise the vse of that facultie 6. That Position of the first vniuersall grace that the Lord openeth all mens eyes that they may see and their eares that they may heare if they will seeing it is required that they haue a power to will 7 The errour of the Enthusiastes who boast of visions speculations conference familiar speech with God inspiration without Gods word and doe imagine that men are compelled haled and pulled to their conuersion and vpon this false ground they contemning the word of God doe expect that drawing and forcing of the spirit The ninteenth common Place Of the Lawe From whence is the Latine name of Lawe to wit Lex taken EITHER of binding Lex a ligando because the Law bindeth those vpon whom it is imposed either to obedience or punishment or else a legendo of reading because Lawes were vsed to bee read publikely or ab eligendo chosing because it is a rule of things to be chosen or refused the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute because it giueth each man his right What significations hath the word Lawe 1. It is in generall vsed for all Doctrine which prescribeth any thing as in Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah of Iarah which signifieth to teach For which cause also the Gospell is called a law Esa 2.3 The Lavv is gone forth of Sion and the cōmandement of the Lord from Ierusalem So Ierem. 31.33 I vvill put my lavv in their invvard parts and in their hearts I vvill vvrite it And Rom. 3.20 The Gospell in that place is called the Law of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by imitation that is a Doctrine which propoundeth saluation vpon this condition If thou beleeue 2. More specially the Law signifieth the Old Testament Rom. 3.19 Wee knovv that vvhatsoeuer the Lavv saith it saith it to them vvhich are vnder the Lavv. 3. When the Law is opposed to the Prophets it signifieth only the bookes of Moses and it is distinguished from the Prophets Psalms Luc. 24.22 Those things vvhich are vvritten in the book of Moses in the Prophets in the Psalmes And Rom. 3.21 The righteousnes of faith hath testimonie in the Law Prophets 4. When it is opposed to the Gospell it is taken for the Law the things thereto belonging as it is in the same Chapter ver 28. VVee are iustified by faith vvithout the workes of the Lavv. 5. When it is opposed to grace it signifieth the wrath of God and damnation and the rigour of Iustice as Rom. 6.14 VVe are not vnder the Lavv but vnder grace So Gal. 3.18 If yee be led by the Spirit yee are not vnder the Lavv. 6. Sometimes it is opposed to the trueth and then it signifieth the shadowes of the Lawe that is the Ceremonies of the Lawe As Iohn 1.17 The Lavve vvas giuen by Moses but grace and truth by Iesus Christ 7. When it is opposite to the time wherein Christ was giuen it signifieth the whole policie gouernment of Moses as Gal. 3.20 Before faith came vve vvere kept vnder the lavv As also it signifieth the ordinance of the Priesthoode Math. 11.13 The lavv and the Prophets prophecied vnto Iohn a Heb. 7 12 10.11 8. The Law is somtime by a Metonimie taken for rule authority soueraignty and commaund or that force which constraineth a man to any thing as when it is said The lavv of the spirit of life the lavv of Sinne and death b Rom. 8.2 the Lavv of the members c Rom. 7.23 But vvhat vnderstand you in this place by the vvord Lavv I vnderstand a law put into mēs hearts by God afterwards repeated by Moses which cōmandeth holy and iust things promiseth eternal life on this condition If thou shalt do all these things Again it threatneth a curse if a man faile but in the least of them d Iam. 2.10 Gal 3 10. What Epithets and titles be giuen to the Lavv in Scripture Diuers but in diuers respectes For when comparison is made betweene the Law and Gospell especially in the article of Iustification then Paule giueth the law such termes and appellations as seeme ignominious but this is by relation 1. By our fault not any fault in the Law For he calleth it a Schoole-maister a prison that shutteth vp a Gal 3.23.24 the yoake of bondage b Gal. 5 1 the povver or force of sinne c 1 Cor 15 56. the operation of vvrath and of death d Rom. 4.15 7.5 vveake and beggerly elements of the vvorld e Gal. 4.9 the ministerie of death and condemnation the killing letter f 2 Cor. 3 6 7.9 the hand vvriting vvhich is against vs g Col 2 14 the Testament vvhich begetteth vnto bondage h Gal. 4 24 But being considered by it self as a Doctrine published by god it is called a holie Lavve and a holy and good commaundement i. a vvord of life a cōmandement vvhich is vnto life i Rom. 7 12 Who is author of the Lavve k Act 7 58 l Rom. 7 10 God himself who in the beginning put it in the minds of men then in Mount Sinah he engraued it in tables of stone and gaue it Moses to be published m Exod 32 16 What ioynt causes Ministers vvere there in publishing the lavv 1. The Angels who were not the authors but messengers and witnesses imployed in the publication of the Lawe which was done by God
Act. 7 53. Ye haue receiued the Lavv by the ordinance of Angels And Gal. 3.19 The Lavv vvas ordained by Angels in the hand of a Mediator or messenger that is it was giuen to Moses his Messenger by the ministerie of Angels 2. Moses who was specially appointed by God Exod. 19.3.20 Iohn 1.17 The Lavv vvas given by Moses which is confirmed Act. 7.38 For Moses being the messenger betwixt God the people n Deut 5 5 comming downe twise from the mount brought to the Israe it es the two tables of the Law which hee had receiued from God by the ministery of Angels What is the matter or argument or obiect of the Lavv The loue of God and of our neighbour Mat. 22.37.39 Thou shalt loue the Lord thy God vvith all thy heart and vvith all thy soule and vvith all thy thought and thy neigbour as thy selfe Of hovv many sorts is the Lavv of Moses Of three sorts Morall Ceremoniall and Iudiciall Deut. 6.1 These are the Precepts and ceremonies and iudgements which the Lord commanded Rom. 9.4 To the Israelites pertaine the couenants and the seruice of God and the giuing of the Lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereof the first sort are common to Iewes and other nations the latter sorts were priuate and proper to the Lawes of that people and bodie What is the Morall Lawe It is a precept and ordinance made by God containing a rule of liuing godly and iustly before God requiring of all men a perfect and perpetuall obedience towards God and such a Lawe it is as promiseth eternall life to them who perfectly obey but threatneth death and damnation to them who performe it not perfectly according to those sayings Hee that doth these things shall line in them Leuit. 18.5 Deut. 27.26 Gal. 3.12 Deut. 21.23 Gal. 3.10 Cursed is he who doth not all the words of the Lawe And it is called Moralis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is a perpetuall rule to liue by by which euery mans manners are to be tried both towards God and towards his neighbour this is summarily comprized in the ten Commandements or Decalogue Exod. 20.10 What difference is there betwixt this morall Law and mens Lawes which concerne manners A very great difference For humane Lawes do onely require or forbid outward workes and a discipline onely for fashion and orders sake and onely require of vs an inward moderation of our affections after the iudgement of our owne minde But the lawe of God doth not onely require outward deedes but a conuersion of mans whole nature vnto God absolute obedience and an orderly framing of all affections to the eternall rule of Gods minde and also spirituall motions agreeing entirely and purely with the law Which thing Paule meaneth when hee saith Rom. 7.14 The Lawe is spirituall And Deut. 6.5 Thou shalt loue the Lord thy God with all thyne heart and thy neighbour as thy selfe Also these words declare so much Thou shalt not couet Exod. 20.17 Besides in mans lavves are denounced temporall in Gods both temporall eternall punishments Is the Morall Law another Lawe then the Lawe of Nature No. What needeth then the promulgation of the ten Commandements 1. Because since Adams fall darknesse hath surprised the mindes of men which maketh the knowledge of the Law of Nature more obscure as also his assent to obey is weake and there is a great obstinacie and resistance of the inferiour partes in him 2. Because God would by this new publication declare and testifie that hee is author of the Lawe of nature and of the naturall notions in man also he signified hereby that hee would not haue his Law to be forsaken 3. He would haue the expresse voice of his iudgements against sinne to bee extant and that it should bee knowne that punishments fell not by chance but by the order and appointment of God 4. That there might appeare a certaine manner and order of worshipping God What is the end of the Law 1. Tim. 1.5 The end of the commaundement is loue out of a pure heart a good conscience and faith vnfained Can we performe that obedience to the Law which it requireth That euen the regenerate can not doe it it is proued not onely by vniuersall experience and testimonies of Scripture as Ecclesiastes 7.21 Prouerb 20.9 1. King 8.46 There is not a iust man vpon the earth which doth good and sinneth not Psalm 14.2.2 In thy sight shall none that liueth be iustified And Rom. 7.21 When I would doe that vvhich is good for hee speaketh in that place of one and the same worke which is good euill is present with me Phil. 3.12 Not as though I had already attained to it or were already perfect but also the new way into heauen shewed vnto vs that is Iesus Christ our Lord doth clearely euict annd manifest it For if righteousnesse be of the lavv saith Paule Gal. 2.21 Christ dyed in vaine Is God therefore vniust because he requireth these things of vs vvhich vve cannot doe Farre be it we should say so for he asketh againe of vs that which is his owne and which before hee had giuen vs for hee gaue to our first parents in their creation a power and ability to performe the Law Euen as if one should lend any man money and the debter should by his negligence and fault spend or lose it and is no more able to pay notwithstanding the creditor can not bee proued to deale vniustly if he demaund the lent money of him his heires But hovv can these tvvo sayings vvhich are thought to bee Ieroms be reconciled Cursed is hee vvho saith that God commanded impossible things and cursed is he vvho saith the Lavv is possible They are to be reconciled by a distinction of times and subiects God did not commaund impossible things namely to our first parents before the fall neither also to the regenerate vnto whom the Law is possible by grace And this is 1. First by imputation of Christs satisfaction and remission of sinnes for Christ is the end or scope the fulfilling or perfection of the Lavve for righteousnesse vnto euerie one that beleeueth Rom. 10.4 And Ambrose saith He hath the fulfilling of the Lavv that beleeueth in Christ 2. Secondly by the beginning of a renouation which is wrought by the holy ghost vnto some degree of a good conscience according to which they are called perfect a Phil. 3.15 1 Cor. 2 6. but are so by an imperfect perfection b Philip. 2 12 In this sense the commandements of God are not grieuous c 1. Iohn 3 5 because they haue the forgiuenesse of sinnes ioyned to them d Rom 6 14 and because the spirit of renouation worketh in the beleeuers such a will that they are delighted in the Law of God e Rom 7 22 But the Law is impossible namely to a man in this corrupt nature in his owne strength and actions and the Scripture feareth not to
say concerning the obseruation of the Law that it is a yoak which neither the Apostls nor they which beleeued neither the primitiue Church nor the fathers could beare Act. 15.10 which thing surely is to be vnderstood also of the iustified regenerate persoÌ„s What is the first vse of the Morall Lavv There is a threefold vse of it to Restraine to condemne to Teach 1. The first is outward which is also called Paedagogicall Disciplinarie and politique which by feare of punishment and the terrour of Gods reuenge doth restraine euen the vnregenerate men from the outward worke of sinne and it is necessarie to preserue the publique societie and communitie amongst men to maintaine peace Which vse Paul commendeth 1. Tim. 1.9 when he saith The Lavv vvas not giuen for the righteous man not onely in regard of iustification or condemnation but in respect of compulsion as the mother loueth and cherisheth her owne childe of her owne accord not beeing compelled by the Law though the Lawe coÌ„maund this also but vnto the vniust to the disobedient c. And this vse may serue to keepe euery man in the limits of his dutie and to rule his outward maners with which vse the Pharisees and Hypocrites contented themselues In respect whereof also Paul Phi. 3.6 saith that before his conuersion he was vnrebukeable What is the second vse It is inward or secret which smiteth the conscience of man doth detect conuince and condemne sin and bringeth man forth to Gods iudgement seate and maketh him subiect to the sentence of Gods curse Of this vse it is saide Rom. 3.20 By the lavv is the knowledge of sinne And chap. 7.9 I liued sometimes vvithout the law that is through my security I felt not the iudgement of the Law but when the commaundement came sinne reuiued and I became dead that is I vnderstood I was worthy of death and damnation In respect of this vse the Lavv is said to worke vvrath Rom. 4.15 because it denounceth the wrath of God and proclaimeth vs subiect to Gods anger And 2. Cor. 3. The Law is the ministerie of death that is it causeth by the acknowledgement of sinne to vnderstand that wee are worthy of death that is condemnation This property the law hath in it not by any fault in it self for in the owne nature it is good and holy but through the fault of our corrupt nature For as the touch stone is not gold but a meanes to discouer pure Gold from counterfaite so the lawe is not the cause of sin but a touchstone discouering iust from vniust Rom. 7.5.7 This vse serueth to terrifie them that are desperate and forlorne and to bring them in awe who are not desperate and to prepare them to seeke remedy and to receiue that remedy which is offered to them in Christ In which respect the law is said to haue bin our Schoole-master to bring vs to Christ Gal. 4.24 For where as it reproued all men of vnrighteousnesse it likewise admonisheth theÌ„ that righteousnes was to be sought in Christ except they would rather perish An example of this vse we haue in Dauid after hee heard himselfe rebuken by Nathan 2 Sam. 12.1 13. and in Ezechiah who saith Esai 38.13 Like a Lyon he hath broken all my bones And Act. 2.14.23.37 When as at that Sermon of the law made by Peter wherein hee obiecteth to them ingratitude towards god and murder of Christ the innocent that is the breaking of both tables of the lawe they being pricked in their hearts said vnto the Apostles Men and brethren vvhat shall wee do To whom Peter answereth Repent you vers 38. For as lime is set on fire by the water and quenched with Oyle so by accident sinne is encreased by the Lawe and the terrours and astonishments of the heart daunted by the iudgement and sentence which the lawe awardeth are healed by oile powred vpon that is by hearing the comfort of the Gospell What is the third vse It is a spirituall vse because it belongeth to men regenerate by Gods spirit whom it teacheth and instructeth in the true worship of god the rule of liuing rightly Concerning this god by Ezechiell speaketh Chap. 20.19 VValke yee in my precepts c. In respect of this Law Dauid commendeth the Law diuersly magnifieth it The Law of the Lord is vnspotted conuerting soules the Statutes of the Lord are right reioycing the heart the commandemeÌ„t of the Lord is cleeere and giueth light to the eyes c a Psal 19.8.6 Haue they who are regenerate by the holy Ghost any neede of the Law seeing they haue the Holy Ghost for their teacher and leader They haue neede 1. Because mans reason easilie wandereth and erreth from the way as soone as it is not ruled by gods word 2. God will not haue vs by our endeauour and at our owne pleasure to inuent workes or seruice for him but he will haue vs gouerned by his word Psal 119.105 Thy word is a Lanthorne vnto my feete And Mat. 15.9 In vaine they worship me teaching Doctrines and commandements of men 3. That rule of liuing godly and well which the Holy ghost teacheth is no other then that which the law prescribeth 4. Because of the reliques of the flesh for the faithfull are not in all parts regenerate and therefore ir is expedient that they be daily more instructed concerning the will of god and that their slouthfulnesse should be stirred and as it were spurred forward by exhortations ready to obey VVhat is the ceremoniall Lavv It is that which prescribed in Ecclesiasticall rites and outward ceremonies as 1. Sacrifice 2. Other holy things as places and vessels or set times and solemnities 3. Sacraments 4. Certaine obseruations in meate a Deut. 14.6 12 21 apparrell b Leui p 17 12. plowing c deut 22.5 11. sowing d Vers 19 vncircumcision of trees e Lev. 19.23 fouling f Deut. 22 6 and many other thing as also the outward worshippe of God the vse lasted whilest Moses gouernment endured both in the Tabernacle which was made to be caried about and also in Solomons Tâ—mple which was seated in one place as likewise without the Temple VVhat vvas the vse of Ceremonies and Sacrifices 1. That they might be Images or pictures of the inward worship which was due vnto God 2. That they might shew the vncleannesse of sinne which cleaueth to man and that they might testifie what men deserue in themselues namely death and eternall damnation and thus farre they were appurtenances of the morall Law 3. That they might be visible sermons to the godly of Christs passion and death by which they should be deliuered from that misery in this respect they were as it were certaine types of the Gospell in which consideration the Law is sâ—â—de and that chiefely to bee a Schoole-maister to bring vs to Christ a Gal 3.24 For Circumcision did mistically preach the promised seede of Abraham Washings
admonished them of the vncleannesse which was to be cleansed away by the bloud of Christ Sacrifices did typically shadow out that Sacrifice which was to follow Whereupon Col. 2.7 and Heb. 10.1 The Law had the shadowe of good things to come not the very image of things but the body was Christ 4. That they might be signes and sacraments whereby the holy Ghost might be effectuall and this not ex opero operato for the worke sake as it was wrought but beeing vsed in faith In which sence Sacrifices are called an attonement for sinne b Leuit. 19 27 5. That they might bee markes of their profession signes distinctions or as it were a wall to separate the Church of Israell from other nations and to driue them from the Idolatrie of other nations What vvas the Iudiciall or Politique Lavv It was a commaundement cōcerning outward actions by which the ciuill societie of the Israelites should bee gouerned or you may call it the Ciuil Law of the Israelites concerning Magistrates distinction of gouernments distribution of inheritances punishment of offences the distinction and proprietie of inheritances the order and processe of Iudgements Contractes Rites of Mariage Diuorces bondage the order and lawes of warre witnesse vsurie of raising seed vp to a mans brother punishment of blasphemie periurie profaning of the Sabaoth and ceremonies sedition disobedience manslaughter damage done to a man either in goods or bodie adulterie whoredome theft and to conclude of all outward offences against euery commaundement of the Decalogue What vvas the vse of the Iudiciall Lavv 1 The maintaining of the State according to the condition of time place and nation 2. Secondly that there might bee an apparant and notable difference betwixt that state wherein the Messias shouldbe borne and that of other nations Hovv farre is the Morall Lavv abrogated 1. In respect of iustification we must thinke alike of all parts of it namely that no man is iust or accepted vnto eternall life for any workes of the Law 2. In respect of obedience wee must make a difference in the parts of the Law and the Morall Law hath two parts as it were precepts or the rule of life and an appendix concerning promises or threatnings 3. In regard of the rule of mens liues the Law shall not bee abolished either in this life or the life to come for so much as concerneth the cōmaundements For God requireth a perpetual loue towards himselfe and his creature in his place and in this respect Christ testifieth that He came not to abolish the Law but to fulfill it that One iotte of the Lavv should not passe avvay but it should bee fulfilled 4. In regarde of the appendices and appurtenances all the promises of the Lawe are ratified to the regenerate in Christ a Rom. 8.4 Now for the threatnings the inexorable seueritie of the Lawe and the seuere exacting of obedience these are abolished to the regenerate Rom. 6.14 You are not vnder the Lavv but vnder grace Also Chap. 8.1 There is no condemnation to them that are in Christ Iesu Also Gal. 3.13 Christ hath redeemed vs from the curse of the Law becomming a curse for vs. Also cap. 4.4 Christ became subiect to the Law that hee might redeeme them vvho vvere subiect to the Lavv. But the vnregenerate are subiect to the whole Lawe and the sentence of condemnation which it pronounceth according to that which is saide Gal. 3.10 Cursed is he that doth not all things vvhich are vvritten in the booke of the Lavv. Is the ceremoniall lavv abrogated It is abrogated not in respect of the signification or Scripture that it should no more bee read for this may serue to confirme and instruct vs concerning Christ but in regard of the vse and outward obseruation For Dan. 9.27 it is saide Hee that is Christ shall confirme the couenant vvith many for in one vveeke and in the middest of the vveeke hee shall cause the sacrifices and oblations to cease And Christ saith Math. 11.13 The Lavv the Prophets vvere vntill Iohn came And Iohn 1.17 The Lavve vvas giuen by Moses but grace and truth came by Iesus Christ Therefore by a publike decree of the Holy ghost in an assembly or counsell of the Apostles Act. 15.6 the ceremonies were abrogated so as they are not to bee called againe seeing Christ of whome they were a type is alreadie come and hath fulfilled them all and hath put out the hand vvriting of ordinances vvhich vvas against vs. Colos 2.14 That is the ceremonies which were vsuall instruments which testified our guiltinesse and vncleannesse So Heb 10.14 for by one oblation hath hee made perfect for euer those who were to be sanctified This was also signified by renting of the veile of the Temple at Christs passion a Mat. 27.5 Therefore saith Paule Gal. 5.2 If you be circumcised Christ shall nothing profit you In stead of this Law the Lord hath appointed the administration of Sacraments to be obserued in the Christian Church according to his direction vnto the end of the world Marc. 16.15 Goe preach and baptize And 1. Cor. 11.26 Shew forth the Lords death till hee come But for those things which pertaine to the order of administring them those hee left free to the Churches disposition Is the iudiciall law in like maner abrogated It is abrogated in regard of the Obligation namely for so much as no cōmon wealth is boūd to receiue the politick Lawes of the Israelites as also in regard of the manner limitation forme and decreeing of punishments or the appointment of them to be set downe according to certaine circumstances which thing is left to the libertie and disposition of good princes accordingly as place time and person shall require For the Ciuill Law bindeth onely those to whome it is giuen Moreouer that law which is made onely for a certaine time doth not stand in force after that time but this Law was onely giuen for a time Gen. 49.10 The Scepter shall not bee taken away from Iuda and the Lawgiuer from the middest of his people vntill Silo come To the same effect is also that saying of Christ Luk. 16.16 The Law and the Prophets that is the gouernment and policie of Moses was vnto Iohn Therefore the Iudiciall Law was positiue and therefore Christians are not compelled to gouerne their Common wealths in the same maner in which the Israelites common wealth was gouerned but it is lawfull for them to vse the politique Lawes of their Nations which agree with the Lawes of Nature and the tenne Commaundements according to that Commaundement Rom. 13.1 Let euery soule bee subiect to the higher powers a 1 Pet. 2.13 Againe God by a notable iudgement hath destroyed the politique gouernment of Moses b Dan. 9.26 27. Mat. 24.15 But yet it is not abrogated in respect of the substance end or that naturall and vniuersall equitie which groundeth vpon the Law of God and of nature and in
end which is common both to the Law and Gospell or in the manner of obtaining righteousnesse for the doctrine of the law is the law of works which preacheth of doing and giueth the reward to him that doeth the law but the Gospell is the law of faith which imputeth faith unto righteousnesse to him that doth not worke but beleeueth in him who iustifieth the vngodly Rom. 3.21 4.5 10.5 Moreouer the law requireth of man a mans owne proper righteousnes and perfect obedience to all the commandements of God which he is bound in his owne behalfe to performe Leuit. 18.5 Mat. 19.17 If thou vvilt enter into life keepe the commaundements but to him that hath not this obedience it threatneth a curse b Deut 7 2. Gal. 3 10 But seeing it is impossible for man to attaine this end by reason of the corruption of the flesh c Rom 8 3.7 the Gospell offereth vs the righteousnes of another namely of Christ to be receiued of vs by faith that they which beleeue the Gospell may haue by imputation that which the law requireth to be in a man by propertie Rom. 5.19 By one mans obedience shall many be made righteous And Christ is the fulfilling of the law vnto righteousnes to euery one that beleueth Rom. 10.4 or which commeth to the same effect we may thus say The law demādeth the sum of our debt the Gospell publisheth the remission of it 3 They differ in the forme or difference of the promises for the promises in the law of eternal life temporall benefits are conditional That is they require the condition of perfect fulfilling the law as a cause as for example If thou do these things thou shalt liue in thē where the particle If for because expresseth the cause for our obediēce is required in the law as a cause But the promises of the gospel are free are not giuē because of fulfilling the law but frely for Christs sake Therfore whē it is said If thou beleeue the particle If is not causal but syllogistical that is it sheweth a consequence neither is there signifyed by it a cause or desert but a mean instrumēt without which applicatiō of Christs benefits cānot be made Therfore the particle freely doth especially make a difference betwixt the gospel the law Rom 3.24 Being iustified freely by his grace through the redemption of Iësus Christ which grace is set forth by many parables in the gospell 4 They differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by the effects adiuncts efficacy office of either of them For first the law teacheth good works neither doth it minister strength to the auditors therof by which they may performe those works neyther changeth the minds of men for of the law Moses speaketh thus Deu. 29.4 Ye haue heard seen but God hath not giuen you an vnderstanding hart But the gospell endoweth the saints with the holy ghost which spirit doth also giue that which the gospell requireth to wit faith Ier. 31.33 I will write my law in their hearts not with inke but vvith my spirit And the Apostle Gal. 3.2 speaketh thus This one thing I vvould knovv of you haue you receiued the spirit by the vvorks of the lavv or by the hearing of faith Therfore Paul 2. Cor. 31.8 calleth the lavv the ministery of death vvritten in the tables of stone but the gospell the spirit planted in the heart and ver 9 he calleth the law the ministery of condemnation but the gospell the ministery of righteousnes 2. Againe the law sheweth the disease accuseth exasperateth and laieth open sins but doth not take them away Rom. 3.20 But the gospell couereth sin and healeth the disease by declaring and pronoūcing free pardon of sins by Christ alone for this cause no man could euer be iustified by the law but by faith of the gospell we are all iustified 3. In the law is reueiled the wrath of God vpon euery man in the gospell without the law is reueiled the righteousnes of God from faith vnto faith Rom. 1.17 3.21 5 Lastly the Law and the Gospell do differ in the application to the obiectes or degrees of men for as the Apostle commaundeth 2. Tim. 2.15 that Doctors should rightly cut the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preaching of the law properly belongeth to the impenitent and they who are not yet conuerted and those who continue in their sinnes hypocrites and secure persons as Christ Mat. 22.37 vseth the threatning of the law against a proud Lawyer Therefore saith the Apostle 1. Tim. 1.9 The law was made for the vniust But the Gospell belongeth to the repentant Therefore Christ in Luke 4.18 out of Isay 61.1 teacheth that the Gospell is to bee preached to them that are poore in spirit and of a contrite heart Therefore also Luke 7.48.50 he preached grace and mercie to the penitent woman Is it necessarie and profitable to know the difference of the Law and Gospell It is for the name it selfe doth cleeeely proue that the law is one kinde of doctrine and the Gospell another 2 Because the not knowing of this difference is a fountaine of error obscuring the light of the doctrine of Christ of the righteousnes of faith of perturbations of conscience On the contrarie by the difference of them both the office and benefits of Christ are better vnderstood 3 The Church is discerned and acknowledged from other sects and true faith and conscience is kept in great and true horrors of conscience What things are repugnant heerto 1 The error of the Papists who make no difference betwixt the Law and the Gospell but transforme rhe Gospell into a law and call it a more perfect law saying also that the old law was a law of feare the new a law of loue and that Christ hath merited and doth giue to vs that grace whereby we may fulfill the commaundements and by them attaine righteousnesse and eternal life 2 Of the Monks who cal those things which Christ Mat. 5 38. 6.31 19.11.12.21 speaketh to expound the lawe to lance the conscience and to stirre them vp to a desire of himselfe counsels onely necessary for them who desire something more perfect then the law of Moses commaundeth of this nature they faine three things chiefly to be deliuered by him 1. of not reuēging 2 of pouerty 3. of virginity but the precepts they say are necessary to al men where as on the cōtrary there is not the least word which Christ spoke which wee must not obey 3 The error of Pelagius and the Schoolemen who haue taught that the Patriarches were iustified and saued by obseruation of the law of nature the Iewes by keeping the law of Moses but Christians by obseruation of the new law of the Gospell The two and twentieth common Place Of the difference of the old and new Testament What signifieth the word Testament PRoperly it signifieth the iust and true meaning of our
himselfe 4. Feare namely of the offending of God 5. Vehement desire namely of approuing himselfe to God 6. Zeale to take heede of offending God 7. Reuenge or punishment of our selues whereof 1. Cor. 11.31 If wee would iudge our selues wee should not be iudged of the Lord. But indeed these are rather effects or adiuncts or signes of repentance then parts Wee say then that the essentiall parts of regeneration or repentance are two mortification of the flesh or of sin or the destruction of the old man or the denying of our selues and Viuification or the renewing of the spirit of righteousnesse or of the new man Which diuision we gather 1. First out of the Prophets as Psalme 34.15 Cease from euill and doe Good And Esai 1.16 Cease to doe euill learne to doe well 2. Out of Rom. 6.4 VVee are buried with Christ by Baptisme into his death that as he was raised from the dead into the glorie of his father So vve also should vvalke in nevvnesse of life And the same Ro. 7.4 a Ephes. 4.22.23.24 Colloss ◠5.8.9.10 Mortification is the destroying of our natural corruption proceeding from the holy Ghost and arising from the participation of Christ himselfe for if we doe truely communicate with Christs death by the power thereof our old man is crucified and the bodie of sinne dieth by little and little Viuification or new birth is that power of the holy Ghost proceeding from the resurrection of Christ which following after the destroying of our naturall corruption by little and little as the day succedeth the remoouing of the darknesse causeth vs the will of God being knowne approued to begin to will to do well for being made partakers of the resurrection of Christ wee are thereby raised vnto newnesse of life which may answere the iustice of God Rom. 6.6 Is it finished in any short space No but it is extended euen to the last instant of our life that the faithfull may exercise themselues therein all their liues and may the better also learne their owne weaknesse For that which is said Ephe. 5.26.27 That God doth purge his Church from all sinne is referred rather to the guilt then to the verie matter of sinne it selfe and sinne in those that are regenerate doth onely cease to raigne but it leaueth not to dwell in them Rom. 7.17 Whereupon also vers 24. Who not hath deliuered mee but shall deliuer mee from this bodie of death for the combat lasteth till it bee ended by death Which is the subiect to whome repentance belongeth or Whose is repentance There is a repentance of the heathen who either for wearisomnesse doe giue ouer their vices or else by the iudgement of reason doe cease to sinne and that either for feare of punishment or for loue of vertue There is also a repentance that an earnest repentance of the wicked but it is but temporarie onely for a time as in Esau a Gen. 27.38 Heb. 12.17 and Achab. b 1. Kings 21 27.29 which is nothing else but a worldly sorrowe which causeth death whom notwithstanding God spareth for a time and doth temporally blesse them that by that clemencie he might prouoke his owne children to sincere repentance There is also a repentance of hypocrites fained and Pharisaicall which consisteth onlie in the outward forme against which Ioell cryeth out Chap. 2. vers 13. and the rest of the Prophets doe the like But sincere repentance is onely belonging to the elect whom God will deliuer from destruction for it dependeth of the spirit of regeneration and is inseparable from faith and the mercie of God as witnesseth the Prophet Esai 59.20 The Redeemer shall come vnto Syon and vnto them that turne from iniquitie in Iacob And Heb. 6.6 the Apostle minding to exclude the Apostates from the hope of saluation bringeth this reason that It is impossible that they vvho vvere once enlightened and haue tasted of the heauenly gifte and haue beene partakers of the Holy Ghost and haue tasted of the good vvord of God and of the powers of the vvorld to come if they fall away should bee renewed againe by repentance because they crucifie againe the sonne of God and make a mocke of him Because indeede God renewing those whom hee will not haue to perish sheweth them a token of his fatherly loue and fauour and on the contrarie hee stricketh the reprobate with hardnesse of heart whose iniquitie is vnpardonable Doth repentance befall God himselfe Not to speake properly 1. Sam. 15.29 For hee is not as a man that hee should repent yet it is attributed to God a Gen. 6.6 Ier. 18.8 but by a Metonimie by reason of the effect for as wrath in GOD signifieth the verie effect of his wrath namely punishment so repentance doth signifie the sodain change of his disposing of matters Whereupon Augustine saith The repentance of God is saide to bee in alteration to looked for of men of thinges vvithin his povver De Ciuit. dei Lib. 17. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the presence of God remaining vnchangeable And the golden rule of Athanasius is to bee obserued Those things are spoken after the manner of men but vnderstoode as they may beseeme God For God submitting himselfe vnto our capacitie doth set forth himselfe vnto vs not as hee is in himselfe but as he is by vs supposed to be What is the subiect of Repentance wherein it is The whole man for hee is wholy renewed in minde in will Ephe. 4.23 VVhat is the obiect vvhereabout repentance is conuersant 1. In respect of the beginning from whence it is or the Terminus a quo sinne is the obiect about the reforming whereof it consulteth for of a good worke there is no repentance such had Ecebolius Iulian and the Apostataes which though it bee called repentance yet it is euill and wicked 2. In respect of the Terminus adquem that thereunto it tendeth vertue is the obiect therof about the practise wherof repentāce studieth or the law is the obiect of repētance properly taken VVhich is the fourth signification of repentance It is improper and is vsed not so much for the inward conuersion vnto God as for the profession thereof which consisteth in the confession of the fault and the desire of pardon for the punishment and guilt thereof Of how many sorts is this repentance Of two sorts Ordinarie or common and to bee vsed euery day and extraordinarie or speciall and commaunded vnto repentant sinners at a certaine season Which is that which is Ordinarie That whereunto all Christians euen the Saints as long as they liue here Tu remisisti iniquitatem cordis mei the hebrewe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the english The punishment of my nue must endeauour themselues throughout the whole course of their liues by reason of the remainder of their naturall corruption For 1. Iohn 1.8 If wee say that wee haue no sinne vvee deceiue our selues and there is no trueth in
vnto them as the Apostle declareth verse 10 By the which will wee are sanctifyed by the offering of the bodie of Iesus Christ once made 5 Because whole Christ was geuen vnto vs with his benefits otherwise if his passiue obedience onely had beene imputed vnto vs it would followe that onely halfe Christ was geuen vs namely a suffering Christ and not he that did those thinges that were pleasing to his father a Christ that only taketh away sinnes and death and not a Christ a Isa. 9.6 that bringeth righteousnesse But he is said to be borne and geuen not for himselfe but for vs that he might bestow his whole selfe vpon vs and might doe those thinges that were to be done for vs and might also suffer what was to be suffered for vs. Why then is Christ said to be sett forth of god a reconciliation through faith in his bloud Rom. 3.25 and we said to be iustified by the bloud of Christ Rom. 5.9 and by it to be clensed from all sinne 1. Iohn 1 7. Because in these kinde of speaches by a Synedoche and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe parte is vsed for the whole in regarde of the most neare affinitie of the passion and the actiue righteousnesse of Christ which also appeareth by that that is sett downe Rom. 4.25 Iustification is ascribed to the resurrection which is a matter actiue bicause Christ by his resurrection did geue testimonie that he had by his death fullie satisfied for all our sinnes for indeed our sinnes had not bene purged by his death if death had the vpper hand in the combat How are wee said to be Iustified freely if wee be Iustified for the merit of Christ Because the decree of God the father for our redemption is free and we pay nothing againe to God of our owne And therefore by that particle Freely our merits are excluded but not Christes and therefore wee are saide to be redeemed by Christ with a great price b 1. Cor 6 20 1. Pet. 1 19 so that we may may well say wee are iustified by merits and by works because we are iustified by Christs merits and by his works What is the subiect of Iustification Christ himselfe is f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the receiuing subiect or the matter in which is contained that righteousnes for the which we are iustified which dwelleth and abideth in him as in the subiect and doth neuer goe out of that subiect and threfore we are said to be made Righteousnes in him a 2. Cor. 5.20 and Paule saith That he did find righteousnes in him Phil. 3.9 But of iustification that is of that sentence whereby God pronounceth vs iust we our selues are the matter and subiect first indeed not prepared or bringing any merits but sinners and wicked Rom. 4.5 He that iustifieth the wicked Afterwards beleeuing Rom. 3.22 The righteousnes of God is made manifest in and vpon all that beleeue Seeing God forbiddeth to iustifie the vngodly Pro. 17.15 Is he said to doe that vvell which himselfe forbiddeth Yes verie well because he is aboue all Law and not accomptable wherefore it is lawfull for him by iustifying the vngodly to declare his owne iustice seeing his will is the rule of iustice 2 Paule calleth him wicked in respect of nature who in respect of grace accepting him is the elect childe of God 3 In iustification wickednesse is taken away and faith succeedeth euen as the blinde man is enlightened who hauing his bindnesse remooued receiueth his sight Besides Paule calleth him vvicked not in that he doth actually perseuere in wickednesse Dan 9.7 psal 32.6 but because he bringeth no merits of his owne neyther respecteth his owne qualities or actions or vertues but him whom his former life maketh guiltie of wickednesse and yet lamenteth his owne iniquitie and flyeth to the throne of grace and desireth to be pardoned as Daniel doth saying To thee onely btlongeth righteousâ—csse but to vs confusion of face And Dauid for remission of sinnes and therefore also of wickednesse euerie one that is Godly shall make prayer vnto thee Doth the iustification of those that doe alreadie beleue and are regenerate differ nothing from the iustification of those that are not yet regenerate It doth something differ if ye consider the subiects because in those that are vnregenerate God findeth nothing but a horrible sinke of euils and mischiefes but in the regenerate God embraceth and entertaineth his owne gifts withall but yet hee iustifyeth them both after one and the selfe same manner Who are they that are iustified Onely those that were elected before the foundation of the world Rom. 8.30 VVhom he did predestinate them also hee called and vvhom he called them also hee iustified And verse 3.3 VVho shall lay any thing to the charge of Gods elect Are all iustified after one and the same manner Yes indeed all after one sort and therefore Paule Rom. 4.3.9.10 When he had reasoned from the example of Abraham the father of the faithfull hee addeth Verse 23. Neyther is this vvritten onely for him that it vvas imputed vnto him but euen also for vs to vvhom it shall bee imputed namely to them that beleeue in him vvhich raised the Lord Iesus from the dead VVhat is the forme of Iustification Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutation or any motion of alteration whereby righteousnesse is attayned by the shunning of euill and endeuouring to doe good for this is proper to sanctification Neyther is it charitie nor good workes nor our fulfilling of the law to conclude it is not a qualitie infused or inherent no nor faith it selfe but the remission of sinnes purchased by the bloud of Christ and the imputation of the obedience and most perfect righteousnesse of Christ and the acquiring of vs whereby it commeth to passe that the beleeuers are accompted righteous before GOD at his tribunall seate and doe obtayne â—he interest of eternall life Or the forme of iustification is the righteousnesse of Christ imputed so farre foorth as it is imputed of God VVhich the Apostle confirmeth Rom. 4.6 saying Dauid declareth the man to be blessed to whome God imputeth righteousnesse without workes whereby the forme of iustification is sett downe to be not inherent righteousnesse but righteousnesse imputed so farre forth as it is imputed Psal 32.1 Blessed are they whose iniquities are forgeuen and whose sinnes are couered Blessed is the man to whome the Lord imputeth not sinne Gen 15.6 Abraham beleeued God and it was reputed vnto him for righteousnesse Rom. 5.19 By one mans obedience many are made righteous And 2. Cor. 5.21 Him that knew noe sinne God made sinne for vs not in himselfe but by imputing vnto him the guilt of all our sinnes that wee might be made the righteousnesse of God that is to say Iust before God in him And this is our righteousnesse imputed not that wee are the cause thereof in any sort but because it is reckoned and imputed vnto vs
perfect obedience of Christ but our sanctification hath the Lawe for his obiect 4. In the nearest efficient cause Iustification hath not the cause in vs because it dwelleth not in vs Sanctification hath the will which is the beginning of all humane actions for the beginning of action is deliberation of deliberation will and reason And in respect of the persons efficient for Tit. 3.5 Regeneration and Renouation are attributed vnto the Holy Ghost as to the efficient But iustification is wholy ascribed vnto Christ In thy seede shall all nations be blessed Gen. 22.18 5. In effects Iustification absolueth and acquiteth vs beefore Gods Iudgement Seate Sanctification doth not so 6. Iustification is an act vnseparable but Regeneration is an act separable because it is not perfected in an instant but by a certaine order or successiuely and by degrees according to the good pleasure of God and it is here begunne and shall be perfectted in the life to come Moreouer Iustification is a matter of meere gift but regeneration is a matter of our obedience 7. Paule doth notably expresse the difference of him that is to bee iustified and him that is to bee regenerate for hee that is to be iustified lamentably crieth out of his inherent righteousnesse Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death But flying to imputed righteousnesse which is grounded only vpon mercie hee doth exceedingly reioyce and with a ful confidence tryumpheth ouer life death and al aduersities whatsoeuer Rom. 8.33.34 c. What are the instruments or meanes of iustification The instrumentall cause outwardly shewing and offering the benefit of iustification is the voice of the Gospell Rom. 1.16 The Gospell is the power of God to saluation to all that beleeue that is to say it is the instrument of God truely powerfull and effectuall to saue For the righteousnesse of God is thereby reuealed from faith to faith Hereupon it is called the word of beleefe a Act. 5.20 the vvorde of saluation b Act. 13.26 the word and ministerie of reconciliation c 2. Cor. 5.19 The administring causes and witnesses of this blessing but not the sellers thereof are the ministers of the Gospell according to that Iohn 20.23 Whose sinnes yee remit they shall bee remitted and whose sinnes yee retaine they shall bee retained And 1. Tim. 4.16 Take heede vnto thy selfe and vnto Doctrine continue therein for in doing this thou shalt both saue thy selfe those that heare thee namely because faith is by hearing and hearing is by preaching The instrumentall cause inwardly is also twofold 1. The instrument giuen by God or the hand apprehending and receiuing the grace of Iustifycation offered is sauing faith infused into the beleeuers by the Holy Ghost Rom. 3.28 Therfore vvee conclude that a man is iustified by faith without the workes of the lawe So euery where By faith d Gal. 2,6 Through faith e Eph 2.8 of faith f Rom 3 28 for these are all of one signifycation but in no place are we said to be iustified or saued for faith Rom. 10.8 This is the vvord of faith which we preach And hereupon it is called righteousnesse of faith in regard it is apprehended by faith when the Gospell is beleeued 2. The inward sealing cause is the holy ghost who sealeth Iustification in our hearts so as wee cannot doubt therof Eph. 1.13 Wherein also after that ye beleeued ye were sealed with the Holie spirit of promise which is the earnest of our inheritāce And 1. Cor. 6.11 You are iustified by the spirit of God in the name of our Lord Iesus Christ 3. The outward sealing causes are the Sacraments the one of initiation or entrance the other of Redemption Rom. 4.11 He receiued the Circumcision as the seale of righteousnesse which is by Faith Also 1. Cor. 11.23 and Tit. 3.5 He hath saued vs by the washing of the new birth and renewing of the holy Ghost In what sence then are we said to be iustified by faith Not by any inward dignitie or merit of faith it selfe not as it is a worke or new quality in vs not by any force or efficacie of Iustifying taken from Charitie nor because it hath charitie adioyned to it or worketh by it not because faith doth participate of the spirit of Christ to the end the beleeuer may be made righteous for that wee are commaunded to seeke righteousnesse not in our selues but in Christ a 2. Cor 5 2◠But wee are iustified by faith in regard it doth receiue and embrace the righteousnes that is offered in the Gospell Rom. 1.16.17 The righteousnesse of Christ is reueiled from faith to faith For as to iustification faith is a thing meerely passiue bringing nothing of our owne to procure vs fauour with God but receiuing that from Christ which is wanting in and toe our selues How then is faith said to be imputed for Righteousnesse Not absolutely but by Relation namely when it is vnderstood not to be alone but with his obiect Christ crucified as Rom. 3.22 The righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And verse 25. through faith in Christes bloud In which places by the word faith by a metonymie of the thing cōtaining for the thing cōtained Christ crucifyed is vnderstood but as he is apprehēded by faith In this sence Faith was imputed to Abraham vnto righteousnes or for righteousnes Rom. 4.9 And faith is imputed for righteousnesse vnto euerie one that beleeueth that is to say Christ crucifyed apprehended by faith is accounted our righteousnesse It is accoūted I say of god pronouncing from his tribunal seat the sentence of righteousnesse Euen as therfore the hand that receiueth a treasure that is giuen doth not enrich vs but the treasure that is it that enricheth so neither doth the work or action of faith iustify vs but Christ himself whom we apprehend by faith And this is that that the sound Diuines say that we are iustifyed by faith Correlatiuely that faith is imputed for righteousnes by reason of the obiect which assertion is plainly proued by that of Paul Rom. 3.27.28 Gal. 2.16 Where this sentence We are made righteous by faith is opposed vnto this proposition Wee are iustified by vvorkes as beeing contradictories Wherefore it is manifest by the nature of contradiction that no man is iustified by faith as it is a worke either our worke or Gods worke in vs but as it includeth the merit of Christ To speake properly and simply incredulitie is repugnant vnto faith and to the workes of the Lawe not working or the intermission of good workes is opposite but in respect of Iustification faith which resteth vpon the merit of Christ and workes which rest vpon the merits of Christ are contraries Hereupon also it is that Paule doth oppose the righteousnesse of the lawe and the righteousnesse of faith as contraries betweene themselues when Phil. 3.9
them which dwell in houses of clay 3. In the multitude and greatnesse of his owne sins Psal 130.3 If thou Lord straightly markest our iniquities who shall bee able to abide it For being thus seriously cast downe and humbled with the sence and feeling of our owne miserie and want and beeing deiected and discomforted in our selues wee doe then thirst after the grace of Christ and fly thereunto for succour For to this end he saith he was sent Esay 61.1 That he might preach glad tidings to the poore binde vp the broken hearted preach libertie to the captiues and to them that are bound the opening of the prison Comfort to those that mourne that hee might giue beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse and he calleth none to bee partakers of his bounty but onely those that labour and are heauie loaden Mat. 11.28 And chap. 9.13 I came not saith hee to call the righteous but sinners to repentance Examples whereof wee haue in the Publicane and the Pharisee Luk. 18.10 and so forward What things are there repugnant and contrarie to this Doctrine of iustification by faith 1. The error of the Papists who first teach that workes of congruitie that is workes preparatorie are the efficient impulsiue cause of Iustification Secondly that Sacraments doe iustifie ex opere operato by the verie worke wrought Thirdly that we are not iustified by faith alone because say they it is common to many wicked men but yet it doth iustifie as it it guided by charitie and that onely as in respect of the beginning of Iustification 4. that charitie is the forme of righteousnesse 5. That the doctrine of free iustification by faith giueth libertie to sinne and weakeneth the desire of well doing 6. That we must stand in doubt of the forgiuenesse of our sinnes 7. That men may satisfie the Iustice of God by gay shews of there owne works 8. Distrusting the merites of Christ they flie vnto the merits of good works and the helpe and succor of the saints 9. They attribute vnto the virgine Marie the aucthoritie and power of iustifieng .. 10. They ascribe vnto the Pope power to sell forgiuenesse of sinnes 11. the gift of the righteousnesse of Christ imputed through faith they make a mocke of 12. They teach that a man is iustifyed principally for Christs sake and lesse principally for euery mans owne workes and merits 13 that wee are iustified by an Euangelicall faith which commaundeth doe this and ye shall liue Luk. 10.28 by the fulfilling of the lawe the ministery and absolution of the Priests and the obseruation of mens traditions 14. That christian righteousnesse consisteth of faith and workes together 15. That Christ hath satisfied onely for the fault and offence and not for the punishment due vnto our sinnes 16. that men regenerate doe in this life by their owne obedience fully satisfie the law that they may oppose their workes before Gods Iudgment seat and that they may doe many workes of supererogation more then duety more then the law requireth of them 2 The error also of the iustitiaries who hold 1. that Iustification is not onely the pardoning and forgiuing of sinnes but also the sanctifying and renewing of the inner man 2. that Iustification according to Aristotle is a motion toward the atteyning of righteousnesse 3. that to Iustifie is nothing els but to powre into a man inherent righteousnesse or newnesse of life the former whereby beleeuers are indued with charitie and other vertues the later whereby a man being furnished with these qualities doth merite and deserue more and more righteousnesse and euerlasting life and that iustification is consummated and perfected by good works 4. that Christ by his death oâ—â—ained this of his father that wee should be indued with inherent righteousnesse and charitie by the merite whereof we do obtaine life and saluation Fiftly they confound as one sanctification with iustification 3. The error of Osiander who affirmeth that men are made iust by the essentiall iustice of God that is by that iustice which is the vâ—rie diuine essence 4. The error of the Libertines who teach carnall securitie as if any thing were lawful for a man to doe who is iustified freely by grace The two and thirtieth common place Of good workes What are workes properly EIther the accomplishing of actions that is the effects of actions ordained for some speciall end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an house is the worke of him that buildeth it or else the verie actions themselues as the building of the house calling vpon god loue of our neighbour giuing of almes c. To omit sundry distinctions of workes what is a good worke To speake according to the word of god not Philosophically or ciuilie it is an action whether outward or inward conformable to the law and will of god Mat. 19.17 If you will enter into life keepe the commaundements And Rom. 12.2 Proue ye what that good acceptable and perfect will of God is By what names are they called Of the efficient or working cause the fruites of the Spirit of the instrumentall the fruites of faith from the fourme the workes of the lawe of their qualities good works good fruites Why doth the Scripture oftener vse the title of good workes then of vertue Because the name of vertue is verie glorious amonge the Philosophers whereby they vnderstand a voluntarie habite and a great and strong inclination and a naturall disposition to doe well but the name of good workes is more cleare because it signifieth not onely externall actions but also the inward of the will agreable to the word of god although the inclinatioÌ„s be very weak How many kindes of good workes are there Two one which requireth our duetie towards God Another which requireth our duety towards our neighbour What is the efficient cause of good workes The proper efficient cause of them is the Holie Ghost in respect of Christ laid hold on by faith working in vs vnderstanding and will and by the word illuminating changing renewing bowing our members which are cleane turned away from God to the end that we may obey the will of God made knowne vnto vs. For he worketh in vs both to wil to doe Philip. 2.13 And without me ye can doe nothing saith Christ Iohn 15.5 whereupon Dauid Psalm 51.12 Saith create in me a cleane heart o God and renue a coÌ„stant spirit in my bowels heÌ„ce they are called the fruites of the spirit not of free will vnlesse it be so farr forth as it is made free by grace a Gal. 5.22 The nearest efficient or the immediate cause and the beginning of good workes are the humane and naturall powers of the soule the vnderstanding will and affections but yet so farre as they are in parte or in some measure regenerate or become spirituall For neither the spirit that is the new qualitie begunne by the inspiration of
renued by the spirit of GOD not as it is of nature and the law of sinne and the inner man is renued daily and the flesh striueth against the spirit so long as wee carie this mortall bodie about vs as the Apostle witnesseth Rom. 7.23 I see another law in my members rebelling against the law of my minde Therefore seeing the naturall faculties of our soule which are the nearest causes of humane actions are not altogether spirituall and regenerate neyther the flesh that is the corruption of nature is not fully wiped away of them neyther is the faith perfect neyther the spirit and the flesh although distinct yet haue their seuerall seates and abode in vs or worke a sunder seuerally but mixtly It followeth that there is no work of any regenerate man though neuer so excellent which is fully pure or in euerie part thereof is pure from all defilement of the flesh and in some other part altogether vicious and is not wholy mixed with something of the flesh although comparatiuely it be to be iudged a good worke wherein the spirit resisting the flesh doth preuaile as they are euill workes wherein the flesh doth ouercome whereupon Paule saith of himselfe being regenerate I doe not the good that I would but the euill vvhich I vvould not that I doe Rom. 7.19 Hovv then are they said to be perfect a Gen. 6.9 Psal 7.9 Luk 1.6 And easie to all that be borne anevv b mat 11.30 Not because of the perfection of degrees that is the extreme rigour of the law requiring perfect fulfilling thereof in the highest degree but first for the perfection of the parties that is the integritie of obedience conformed according to all the commandements of God and not some onely 2 Because of the synceritie of the heart being void of counterfaiting and hypocrisie 3 Because of the presence of Christs spirit wherewith the regenerate are led a Rom. 8.1.2 4 Also by grace wherby they be deliuered from the curse of the law 5 Lastly because of faith vvhereby all that is borne of God ouercommeth the vvorld 1. Iohn 5.4.5 Seeing that vvhich is good onely in part cannot satisfie the lavv of God and therfore that cannot please God vvhich hath the least imperfection in it hovv then doe the good vvorks of the regenerate please God Not by reason of the worthines of the worke in it selfe or for the excellency order or condition of the man for they are altogether vnworthie in themselues to appeare in the sight of God because they are not the fulfilling of the law But 1 by meanes of the person by faith reconciled accepted and pleasing God and iust thorow Câ—rist euen as Gen. 4.4 The Lord had respect to Abell and to his sacrifice but to Cain and his sacrifice he had no regard And Hebr. 11.5 The person of Enoch pleased God and therefore his works also and because the person pleaseth GOD by faith they are imputed vnto righteousnesse that is they are esteemed as iust as it is written of the zeale of Phinebes when hee thrust thorow the fornicators b ps 106.33 2 They please God because they are brought into light into the sight of God with the couering and vaile of the merite and most perfect righteousnes of Christ applied by faith wherewith the blemishes and defects of our good works are couered 3 Because God doth mercifully approue and crowne them not as they are in themselues but as the works of his owne spirit in vs and as the testimonies of our faith 4 So farre forth as he doth consider them not as they are in themselues but as they are presented in the obedience of Christ our Mediatour in whom being most seuerely punished and in his bloud purged he beholdeth all those things which did make discord betweene vs and him 5 Our obedience being but begun doth please God as it were in the children of obedience not of themselues or their owne worthines but thorow Christ according to that 1. Pet. 2.5 Offer vp spirituall sacrifices acceptable to God thorow Christ For which cause also the regenerate are sometimes called perfect a gen 17 1 Saints and vndefiled in the way b psa 119.1 Iust without rebuke vnblameable vnreproueable c Luk. 1.6 1 Not legally but euangelically not simply and absolutely but by way of comparison or comparatiuely namely so as perfect are opposed to rude 2 By imputation because the person is accompted iust holy vnblameable perfect before God thorow Christ 3 Also inchoatiuely because the new life is begun in them 4 In affection not in action I say in affection vnto godlines not in the perfect action of godlines in the sight God vnlesse it be by imputation VVhat are the Adiuncts or the appurtenances of vvorks There be two merit and recompence or reward VVhat is merit In generall it is an accident of workes which respecteth eyther the reward of a good deed or the punishment of an euill deed Hovv manifold is merite Two fold the merit of punishment which is vsually called the guiltinesse or binding ouer to punishment and the merite of reward which retayneth the generall name of merite and it is a dutie or good turne not due profitable for him to whom it is performed and which doth respect a iust recompence or reward a Ro 47 VVhat is recompence It is the fruit which is giuen to him that worketh for his work and respecteth the desert and by another name it is called vvages and it is double eyther rewarde or punishment VVhat is the proper adiunct of wages Due or debt for wages properly is nothing else but that which is giuen of due or debt for that which is giuen is generall but it is restrained as it were by these differences Grace and debt For that which is giuen is giuen eyther of fauour and is a free gift or else it is giuen of debt and is wages properly so called but in generall wages is vsed for that which is giuen whether it be giuen of fauour or of debt And so there is a double reward or wages one is due the other is not due or freely giuen as it appeareth Rom. 4.4 To him that worketh the wages is counted not of fauour but of debt Whereby it is gathered that by the name of wages is signified in the Scriptures euen a free gift For that which is called Math. 5.46 VVages Luke 6.32 is called fauour or free gift So as the schoolemen doe vainely dreame of a mutuall relation betweene merite wages out of Math. 6.1 For that reward alone which is due of debt doth put on the merit of works but that which is not due debt or free doth not And we doe freely confesse the good works of iust men haue a most liberall remuneration or recompense both in this life and also in the life to come but by fauour not of debt What is debt It is that which a man is bound to pay and it
is double debt by order of iustice for the payment whereof a man is bound by reason of the excellencie and worthinesse of the benefit bestowed vpon him and this properlie is called debt But improperly that is called debt which is due by couenant and free promise or because it is so couenanted and agreed vpon Out of all which it followeth that that properly is a merite or a meritorious worke whereunto by reason of the excellencie therof something is due by order of iustice VVhat then are the good vvorkes of men meritorious in the sight of God If you speake of euill workes wee affirme that they are meritorious taking the name of merite properly and punishment is due vnto them taking the name of debt properly for the vvages of sinne is death Rom. 6 23. But if wee speake of good workes wee denie out of the promises that any good worke no not of the most most excellent creature doth merite at the handes of GOD because the scripture expresly teacheth it Rom. 4.4 To him that vvorketh c. And Chap. 11.6 If it be of vvorkes then not of grace a Eph. 2.8.9 2 Because Christ hath sufficiently by his owne merit deserued eternall life for vs b Mat 20.28 Ioh 16 2 1 Ti. 1.10 Heb 9 12 3 Because all our boasting must be taken away c Eph. 2 9 1 Cor 4.4 4 Because the nature and condition of a merite doth require these three things 1 That that worke whereby wee merite be free not due from vs to him to whom we doe performe that worke of ours But whatsoeuer good we doe it is onely some part of our dutie towards God which wee owe vnto him a Luk 17.9 10. c Ro. 8.12 and who hath giuen to the Lord first and it shall be restored to him againe Rom. 11.35 2 That the selfe same worke of ours and gift which is offered be profitable and commodious for him of whom wee merite but no action of ours brings any profit to God Psal 16.2 My good dooing reacheth not vnto thee Iob. 22.2 For the Lord hath no neede of any thing of ours Psal 50 11.12 3 It is required that the thing wee offer bee proportionable and in price and worthinesse equall to that thing which wee doe receiue of another and wherewith another doth recompence vs e Ro. 1 27 But no good workes of ours are worthie that is proportionable to saluation and life eternall which wee receiue of GOD because there is no proportion betweene our good workes and life eternall f Rom 8 18 Therefore to conclude our good workes merite nothing at the handes of God and for this cause eternall life is called the free or gratious gift of God Rom 6.23 Further wee deny that simplie God oweth any thing to a good worke if the name of debt or wages be taken properly for neither is there any such excellencie of any good worke whatsoeuer that god should be indebted to it by the order of iustice g Luk. 17.9 doth the Lord thanke that seruant because he did those thinges that were commaunded him I trow not Although it cannot be denyed that rewarde is due to good workes by couenant free promise to wit if they be perfect Rom. 4.4 to him which vvorketh namely to him that perfectly fulfilleth the law rewarde is counted to him of debt and in the law shewing mercie to thousands of them that keepe his commaundements c. Exod. 20. Is there any thing then due to the good vvorks of the regenerate at least by couenant and promise No. 1. Because we liue not vnder that legall couenant of workes wherein God couenanteth with man vnder condition of the workes of the lawe but we are vnder the couenante of grace wherein god maketh a couenante with man vnder condition of Christes merit to be laid hold on by our faith 2 Because though we graunt that we are still vnder the couenante of the law yet according to that couenant and promise made therein God oweth not any thing to our workes but death for our workes euen in the state of regeneration are imperfect neither can they indure to be examined according to that rule of the lawe of god vnlesse you would make that law of God so holy and so perfect a leaden rule as the papists doe at this day Are there not also in the Gospell euery where promised many blessings both temporall and eternall to our good workes In deed they are promised as Psal 84.12 He will not depriue them of good thinges that walke in innocencie 1. Timoth. 4.8 godlines hath the promise of this life and of that that is to come Math. 5.12 your rewarde is greate in heauen Luc. 6.38 Giue and it shal be giuen vnto you Math. 25.29 to him that hath it shall be giuen and the faithfull seruant shall haue rule ouer many things And. Cap 10.42 he that shall giue a cup of colde water in my name shall not lose his reward And Cap. 19.29 he that shall leaue house brethren sisters etc. for my sake shall receiue an hundred fold in this life and shall inherite eternall life Reuela 22.14 Blessed are they that keepe his commaundements that they may haue right vnto the tree of life and may enter by the gates into the City But yet not vnder condition of workes which should procure those benefits vnto vs but as they do manifestly shew vnto vs prooue as effects better knowne to vs that wee are pertakers of that condition which is in the couenante of grace whereby alone it being fulfilled those benefits are procured neither are they bestowed on vs as of debt but as free rewardes How doe the promises which are made in the gospell with condition of workes differ from the Legall promises 1 All the promises which are to be found in the gospel with condition of workes are made in Christ and for Christs sake for his merite sake 2 They be altogether franke and free therefore the rewarde is not giuen of debt or by couenante because we haue fulfilled the condition of workes but of mere grace and mercy for Christs sake and his merit But the Legal promises are not made for Christs sake nether is rewarde giuen to them of mere grace but for the condition of works performed and obserued which is impossible to man VVhat then are the Legall promises concerning the rewarde of good workes to no purpose Truly they are for they performe nothing vnlesse the condition of perfect obedience be performed do this and thou shalt liue Yet they are performed and become profitable thorow the gos in them that beleeue not because they fulfill the lawe but because they beleeuing thorow Christ are reconciled vnto god and the law thorow faith is established Rom. 3.31 both because he hath perfection which beleeueth in Christ saith Ambrose as also Rom. 10.4 Christ is the end and fulfilling of the law to euery one that beleeueth hence 2.
ceremonies Furthermore some humane rites are not in themselues impious but yet little or nothing auailing to edification which it were good if they were cleane taken away In the vsing of these or in the omitting of them wee must haue regarde of offence Doth this speech of Christ Math. 23.2 the Scribes and Pharisees sit in Moses chaire whatsoeuer they say doe yee allow of traditions or opinions contrarie to the word of God No in no case but of Moses his constitutions and manner of gouernment which were by the ordinance of God for heere indeed they were to be heard howsoeuer in other things they did wickedly Thus much the metaphor or borrowed speech of the Chaire doth import which they did occupie as the Teachers of Moses Lawe And he that bids to heare the Pharisees if they teach out of Moses else where warneth his disciples to beware of their Leauen Math. 16.6 so neyther ought that saying Luke 10 16. He which heareth you heareth mee to be applied to opinions contrarie to the Gospell What should wee thinke of good intents as they call them That there is no good intent which doth appoint any thing in the worshippe of God euen without all reason against the word of God by the onely rule of mans reason See that yee doe not euerie man what seemeth him right in his owne eyes but whatsoeuer thinges I commaund you Deuter. 12.8 and 11.8 When Paule doth commaund Rom. 13 5. to obey the Magistrate not onely for anger that is feare of punishment but also for conscience sake doth he meane that it is lawfull for the magistrate to impose a law on mens consciences No seeing he doth euerie where extoll the worship of God and the spirituall rule of liuing well aboue all the deuises of men whatsoeuer But his meaning is only this that we are to obey the magistrate commanding honest lawfull things that is so farre as we may by the word of God because God doth enioine vs this obedience whose commaundement no man can refuse with good conscience in the sight of God Therefore hee doth not subiect the conscience to mens lawes but to the ordinance of God so farre forth as he doth command vs to obey the lawes of men which are not repugnant to the lawes of God What are we to thinke of ceremonies ordained by Christ They must be obserued because of the commaundement and authoritie of him that ordaineth them but yet so as by the obseruing of them men are not iustified in the sight of God Againe in the case of necessitie that men are excused if they doe not obserue them as if any man being by necessitie hindered doe abstaine from the vse of the Sacraments so that there be no contempt according to the saying of Bernard not the want of sacrament but the contempt is damnable VVhat is the end and fruit of this part of Christian libertie 1 That wee may vse the giftes of GOD with a quiet conscience for which purpose he hath bestowed them vpon vs yet so as we must moderate this vse by the edification of our neighbour 2 That wee may knowe that our consciences are at libertie from the power of all men 1. Corinth 3.21 7.23 yee are bought with a price bee yee not the seruants of men 3 That wee should not condemne our brethren which are yet but simple for they stand or fall to the Lord. Rom. 14.4 Lastly that wee might serve God and not Creatures with true worship that is with spirituall worship neyther tha we should sooth our selues or other men in euill VVhat things make against this Not the seruice of the bodie which is of the inferiours toward the superiours nor that seruice which is of the spirit towards God or of the bodie to the spirit of which 1. Cor. 9.27 But the slauerie of sinne errour and of the ignorance of the law and of the constitutions of men 2 The Iewes who dreame of the earthly kingdome of the Messias The Paradoxe or odde opinion of the Stoicks which attribute libertie to none but onely to the wise men of the world 4 The bands of humane lawes and traditions wherewith the consciences of men are burdened 5 The errour of those who boast that they are freed by the preaching of the Gospell from all bodily debts and therefore denie all duties which they owe vnto their maisters creditors and magistrates As also of the Libertines and Anabaptistes which vnder a colour of Christian libertie bring in libertie of sinning abusing the saying of Paule Rom. 7.25 I my selfe in my minde serue the law of God but in my flesh the law of sinne For hereupon they say that they doe in the flesh onely commit adulterie are drunken liue impurely but in minde and spirit that they are pure and serue the law of God whereas our libertie doth rather respect this that we should bee seruants of sinne no more for hee that committeth sinne is the seruant of sinne Iohn 8.34 And Paule Rom. 8.13 If yee liue after the flesh yee shall all die So then the words of Paule are the words of one who wrastleth against sinne neyther are they to be vnderstood of voluntarie and outward actions but of the sinfull affections which do spring forth from which not the most holy men can be wholy freed so long as they carie about them this mortall bodie 6 Of the Millenaries concerning the kingdome of the saints in this whole which shall last a thousand yeares before the last day 7 The error of the same Anabaptists who vnder the colour of spiritual libertie take away the Magistrate freedome from the duties of Magistrates and ciuill subiection where there is nothing hinders but a man may be free in minde and seruant in his bodie Therfore Paule saith 1. Cor. 7.21 Art thou called being a seruant let it not trouble thee as though this calling was vnworthy of Christ And Ephes 6.5 yee seruants obey your bodily maisters as the Lord. 8 The rashnesse of those who abuse things indifferent vnseasonably or intemperately or without all difference hauing no regard at all of their weake brethren but rashly offend them Rom. 14.15.16 1. Cor. 6.12 and 10.23 2. Cor. 11.12 The foure and thirtieth common place Of Offences VVhat is the signification of the word THE Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Math. 18 7 a Scandal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an offence b 1. Cor. 8.9 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stumbling blocke c 1. Cor 9 12 and this word Scandall is deriued eyther of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to halt so as a scandall is an offence or stumbling blocke whereat he that stumbleth falleth or staggereth or is so hurt that he begins to halt or else of a word that signifies some crooked thing as we say acrooked thing will neuer be streight So then a scandall doth most properly signifie the crosse beame in a trappe wherewith mise foxes or wolues are taken Whereupon
worship of God c 2. Cor. 10.1 6 2 They differ in the proper end For the ende of the magistrate is that he may keepe the societie of men in peace and quietnesse instruct them by good lawes preserue and keepe safe the bodies and goods of his Citizens and maintaine and defend their liues namely so farre forth as they are inhabitants of this world doe liue vpon this earth a Rom. 13.2.5 1 Tim 2 2 albeit euen by him God will haue that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Religion to be preserued as 2. Chron. 15.13 King Asa made a law on this manner If any man seeke not the Lord God of Israell let him die But the direct end of the Pastors is that they may build vp gouerne instruct and teach the consciences of the Citizens of the Church by the word of God so farre forth as they are freemen of the kingdome of heauen and are in time to be gathered together in heauen b Eph. 1◠8 Phil. 3.20 Coloss 3.2.3 whence it is that the Ecclesiasticall authoritie is called Ius poli or the law of heauen and the ciuill authoritie is called Ius Soli or the lawe of the land or soyle 3 They differ in forme for ciuill authoritie for the most part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Arbitrarie and therefore Praetory or Dictatory consting in the pleasure of those vpon whom it is bestowed for they haue power of life and death and authoritie to make lawes But the gouernment Ecclesiasticall is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministratorie bounded within certaine limits and lawes by God himselfe the onele lawgiuer For the Church hath receiued lawes of beleeuing but she makes no lawes neyther can she alter those lawes she hath but must preserue and keepe them and hath no power but as a Deputie or Vicegerent and that at the wil of the Lord and doth onely as an Eccho resound and deliuer that vnto others which it hath heard God speaking in the scriptures a Malach. 2 6.7 Ezech. 3.17 Ier. 23.28 Mat. 28.20 4 They differ in the manner both of their iudgement and execution For the Magistrate iudgeth according to the lawes of man made by himselfe he himselfe weaueth the iudgement webb he condemneth the offender against his will yea though he denie that fact yet by the mouth of witnesses he condemneth him as truly guiltie b Deut 19 15. Mat. 18.16 But the Ecclesiasticall authoritie iudgeth onely according to the written word of God it weaueth not the webb of iudgement but summarily knoweth the whole matter through Charitie and by the mouth of the sinner himselfe and then when he hath confessed the matter then doth he know him as guiltie and exhorteth him to repentance c Mat. 15.25 16 1 Cor 5.4.5 2 Cor. 2.7 7.11 Moreouer the ciuill authoritie executeth iudgement with the carnall sword with fine with imprisonment marshall force with death it selfe the Ecclesiasticall gouernment executeth her decrees with the sword of the spirit that is the word of God namely with censures reproofe suspension and lastly excommunication a 2 Thes 3 14 1 Tim. 1.20 For that the Apostles did sometimes vse corporall punishment b Act. 5.5 13.11 it was a matter extraordinarie when the Magistrate was a wicked man So that the one doth not take away the other but establisheth it Of how many sorts is the Ecclesiasticall authoritie or gouernment Of three sorts the authoritie of Ministerie of Order and of Reproofe or Ecclesiasticall gouernment whereof hereafter in his proper place What is the power of Ministerie It is the authoritie or power of teaching in the Church not euerie thing but that alone which the Lord hath prescribed by his Prophets and Apostles and of administring those Sacraments which he hath instituted according to his ordinance and of blessing of mariages according to the perpetuall vse of the Church which power doth belong onely to the Pastors though oftentimes Deacons in these things haue supplied the Pastors roomes And this is that that is specially meant by the termes of the keyes and of opening and shutting c Mat. 16.19 And it is the former part of the keys for the later part belongeth vnto the discipline of excommunication What is the first part of these keyes Nothing else but the preaching of the Gospell committed vnto the ministers wherby is pronounced vnto the beleeuers free remission of sinnes through Christ and to the vnbeleeuers is denounced the reteining of their sinnes For that which Christ said vnto Peter Math. 16.19 I will giue thee the keyes of the kingdome of heauen whatsoeuer thou shalt binde or loose vpon earth shall bee ratified in heauen Saint Iohn thus properly expoundeth it Iohn 20.23 Receiue the holy Ghost whose sinnes ye remit they shall be remitted and whose sinnes yee retayne they shall be retayned in heauen How many Keyes are there Although there be but one ministerie of the word wherby sins are loosed and bound and therefore there is but one key to open and shut the kingdome of heauen yet notwithstanding in regard of the diuers obiects and effects the Key is accompted to be two fold one loosing or opening the other binding or shutting inasmuch as the same Gospell is the power of God to saluation to euery one that beleeueth Ro. 1.16 the sauour of death vnto death to euery one that doth not beleeue 2. Cor. 2.16 The loosing key is that part of the ministerie whereby remission of sinnes or absolution from sinnes in the name of Christ is pronounced vnto the beleeuers according to the word of God sometime publikely and sometime priuatly And so heauen is opened and the beleeuer is loosed and set at liberty by the preaching of the gospell from the bonds of sinne which hold vs in captiuity yea from death and euerlasting damnation and is declared to be an heire of life eternall a Luk. 1.77 Act. 2.38 Ioh. 20.23 The binding key is the other part of the Ministerie whereby the retention of their sinnes is denounced vnto the vnbeleeuers and disobedient and so heauen is shut vnto them they are bound that is they remaine captiued in the chaines of sinne and are adiudged vnto death and damnation vnlesse Repentance follow And those keyes are of such weight and efficacy that whatsoeuer is opened or remitted and likewse whatsoeuer is shut or retained in earth by the preaching of the Gospell is said also to be opened loosed and remitted and contrarily to be shut bound and reteyned in heauen according to that Luke 10.16 He that heareth you heareth me he that despiseth you despiseth me And Ioh. 7.18.36 Hee that beleeueth shall be saued he that beleeueth not is alreadie condemned So that indeed the key of the ministerie is but one but in vse double But he that beleeueth the gospell by the power of the holy ghost bringeth also faith which is as it were another key of the kingdome of heauen Whereon
or to be vsed and obserued in writing those lawes and humane traditions 1 That they be not repugnant to the analogy of faith or that they lead vs not from Christ or be superstitious of which sort for the most part the popish rites are neither must our consciences be intangled as though those lawes of order and decency be for that cause onely brought in as if they were parts of diuine worship 2 That they be not preferred before the heauenly doctrine which the Apostles receiuing from God haue deliuered neiâ—â—â—â— must those lawes be eternall or immutable but as necessitie shall require mutable 3 That those things which are vnprofitable ridiculous foolish parasitical and operatiue should not be appointed for a graue honest and profitable order such as those which the Papacie doth commaund of Auricular confession the difference of meates daies and apparell vowed peregrination and the like 4 That the Church be not burdened with the multitude of those precepts as is done in poperie and the true and pure worship of God be oppressed as it was once done of the Pharisies b Mat. 23.4 and so the commaundements of God be made void in respect of men c Mat 15.3 Mar. 7.13 Act. 15.10 That they doe not degenerate into superstition or impietie that there be no merit ascribed to them or worship or necessitie that is they may not be accounted necessarie to saluation or a part of Gods worship and that of themselues by the work done as they speake which if it come to passe let them presently be reformed or altogether abolished by the example of Ezechias which brake in peeces the brasen Serpent d 2. Reg. 18 4 and lastly we must beware least through a pretence of indifferencie they offer poyson and hide a deadly hooke vnder a hony bayte VVho can ratifie or abolish those lawes In particuler Churches the Pastors by the sage iudgement of the Consistory and the authority of the Christian magistrate his consent being thereunto adioyned lastly the flocke being certified therof approouing the same who verily ought not rashly to forsake the opinion of their Pastors and superintendents being confirmed by the word of God sound reasons but in prouinciall Churches it is the office of the Synods being lawfully called in the Lord to constitute such kind of lawes VVhat is a lawfull Synode It is an assembly or meeting and councill either of certain places that is named A prouinciall Synod or else of the whole Church and so it is called Oecumenicall or vniuersall represented by certaine choise persons of her selfe for a certaine time as Pastors and gouernours being remoued as well from all popular gouernment as from smal gouernment and especially from Antichristian â—yrannie that they may expell the wolues and compose all controuersies which are raised in the Church out of the word of God prouided that it be alwaies their rule that they may maintaine pure doctrine and appoint such an outward cutaxie and goood order as seemeth most expedient for the whole Church a Act 15.2.6 c And of such Synods there is great profit 1. Because that which is sought of many is with greater facility obtained 2 Because errors heretiks patrons of errors are more easily repressed and condemned by common consent and iudgement of many By whom are Synods to be called and appoynted By the chiefe Magistrate if hee bee faithfull or at least if he tolerate the Christian faith who also eyther by himselfe or by others whom he hath made choyse of ought to be president of the Synode For it is the office of the Magistrate as the nurce of the Church to preserue the peace and quiet thereof but so that he doth submit himselfe to the word explaned by the mouth of the minister but if hee bee an infidel then it is the office of the Pastors to haue regard as much as in them lyeth that the Church of Christ be no whit damnified and mutually to stirre vp each other that by a common consent they may meete in the name of the Church without any prerogatiue of places to choose those who are knowne to excell in doctrine integritie of life and other gifts of the holy Ghost the Laitie being not excluded as it is manifest out of the Acts. Chap. 15.2 22.23.25 but especially that as Chrst did sit b Luk. 2.46 in the midst of the doctors so now he must be present and beare rule in the councel of the doctors Are all things which Synods decree to be accounted alwaies for true and vndoubted They are not as it is apparant by the second Nicene Councell which did determine against the word of God for the worshipping of Idols and the second Councell holden at Ephesus where the heresie of Eutiches preuailed and the Aphrican Councels where Cyprian was where it was established that those which were baptized by hereticks should be rebaptized for the Church on earth may erre yea being gathered together as it is euident out of Esay 56.10 Ier. 6.13 a Exod. 22.25 1 Reg. 22.6 22 Mar 12.29 Ioh. 11.2 47 2 Thess 2.4.11 the reason is because the Church on earth is not composed of the blessed Angesl but of men whose propertie it is to erre and to be deceiued for that which is said Psal 89.6 that the truth of God is in the congregation of his saints it is to be vnderstood either of the holy Angels liuing in heauen or els of the church where the pure preaching of the gospel souÌ„deth Is there any authoritie of the Synods There is but that which doth depend on the word of God namely which is of Christs promise Mat. 18 2â— where two or three so more be gathered together in my name there am I in the the midst of them neither is it to be doubted but that much more some vniuersall company he doth gouern by his spirit b Act. 15 2â— Cor. 5.4 Therfore the iudgments of Synods are not to be despised especially of those where Christ doth sit in the middest but withall obserue by what condition Christ is in the middest of a councell if it be gathered together in his name and the scripture bee in the most eminent place for then the definition of the councils concerning that opinion which is controuersed after lawfull examination and iust inquiry hath his waighâ— which notwithstanding it selfe must be tried by the touchstone of the scripture according to that try all things keepe that which is good 1. Thess 5.21 Doth not the Apostle commaÌ„d vs to obey rulers gouernors He. 13.17 Yes verily but both with an implicite condition if they be true rulers let not the word of God the volume of the law depart froÌ„ their mouths c Ios 1.7.8 if they sit in Moses chaire that is they teach the doctrine of Moses incorruptly d Mat. 23.2 in those things which are peculier to their ministery as in the word of God lawfull
of God which especially shined to the church in the time of Christ when as the Gentiles imbraced the preaching of the gospel concerning which Heb 13 15. 6. 56. 66 Let vs by Christ himselfe offer to God the sacrifice of praise 13 And whereas Daniell 12.11 saith that in the last times Antichrist raging a docilie sacrifice shal be offered that is to be meant either of the daily legall sacrifice which was interrupted in the time of Antiochus and afterwarde quite taken away in the destruction of Ierusalem as Chrisostome will haue it in the oration against the Iewes or metaphoricallie of the worship of God prescribed out of his worde to be taken away Antichrist possessing the worlde as Hierom will haue it vpon Daniel Chap. 12. 14 But although Melchisedech was a figure of Christ yet not in regarde of outward sacrifice whereof there is no mention made Gen. 14.18.19.20 neither in all that comparison of Christ with Melchisidech which the Apostle doth vnfold most accurately Heb. 7. But 1. because Melchisedech was a King and also a priest 2 Because the same Melchisedech as a Priest blessed AbrahaÌ„ that is he prayed for the grace and fauour of God to him saying blessed art thou Abraham of God most high 3 Because he is set forth vnto vs in the scripture without genealogy as though he were eternal 4 It is gathered that he was more excellent then Abraham his posterity by that that Abraham offered tithes vnto him Notwithstanding that we may graunt which is not spoken that Melchesedech before he entertained Abraham with a banquet returning with his seruants from the conquest tooke parte of the bread and of the wine and sacrificed that is oblation being made gaue thanks to God for the victorie and for the wholesome vse of bodily foode and for all other benifites which was the custome of the holy fathers and which also went forward from them to the Gentiles as Atheneus doth praise Homer because he describeth the Grecian Princes neuer to sit downe at the table or to depart without Sacrifice and praiers it doth not therefore follow that that thanksgiuing was a Sacrifice applyed for Abraham and his companie that it might merit for them remission of sins So in the Lords Supper there is made a most holy Sacrifice that is the bodie and bloud of the Lord being tasted wee giue thanks for spirituall nourishment and for so great victorie whereby Christ hath ouercome sinne and death for vs and hath made his conquest common vnto vs but this thanksgiuing doth not deserue for our selues or others remission of sins It doth much lesse follow that Christ in the Supper offered himselfe to God in the forme of bread and wine but onely in an argument Allegoricall it followeth that the bread and wine offered of Abraham were types of Christ who offereth himselfe to vs in the Supper to be receiued by a true faith In which sense the Fathers doe apply the type of Melchisedech to the Supper of the Lord. Which thing Lombard doth inough declare Melchisedech shewed the rite of this Sacrament b 4. Sentence distinct 8 when as he offered bread and wine to Abraham Lastly wheras the ancient fathers doe euerie where call the Eucharist a sacrifice they do it 1. For the blessing of the signes 2. Because in this mystery there is a commemoration of that onely sacrifice which was made for vs vpon the crosse and a certaine representation of it vnder the image of the Sacrament 3. Because it is an Eucharisticall sacrifice by reason of the solemne profession of faith praiers and especially of a peculiar giuing of thanks 4. Because in it we consecrate our selues wholy vnto God Ro. 12.2 5. Because in old time it was a custome that when the holy Supper was celebrated the faithfull did offer almes wherewith they might helpe the needie brethren which also is a kind of spirituall Sacrifice a Heb. 13.16 Distinct 2 Lombard saith Christ died once vpon the crosse and there Sacrificed in himselfe but he is daily offered in the Sacrament because in the Sacrament there is a remembrance of that which was done once b 4. senten And Distinct 13. It is called a Sacrifice as it were a holie thing done because by a mysticall prayer it is consecrated for vs in remembrance of the Lords passion Because in the celebration of Mysteries there hath beene alwaies a threefold oblatiâ—n obserued in the Christian Church one meere spirituall whereby euery one doth present himselfe before God with a contrite heart and endued with faith another visible euery one bringing something least he should appeare before God emptie Ex. 23.15 The third both of the bodie and of the bloud of the Lord himselfe whether are both the latter iustly taken away by our Churches Yea rather neither of both if they be rightly vnderstood is taken away but rather renued For although now almes are bestowed not as in times past whereby both the common feasts which they did call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loue feasts were furnished and also the ministers and the poore were helped and which serued for other necessarie vses of the Church which were wont to be laid either vpon a table or a cupbord made for that purpose which in the Canons which they call the Apostles Canons Canon 3. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Altar and by solemne prayer vnto God consecrated to holy vses the bread wine first of al being set apart which they did blesse seuerally to the vse of the Sacrament yet notwithstanding the loue feast being now taken away according to the Precept of Paul If any man be hungry let him eate at home not in the Church 1. Cor. 11.34 and so by little and little things being so ordained in the Christian Church that wee neede not labour to seke goods wherewith Ecclesiasticall persons are nourished but rather wee must bee carefull that the wealth wherewith they do abound be bestowed in good vses It was not needefull to retaine in our Churches these kinds of offerings prescribed by no lawe in the word of God but it is better to take heede by what means both iust stipeÌ„ds may be paid to the ministers of the word and also that the poore of euery place may be prouided for and also that an eye may be had to setting vp of schools and to nourishing of poore schollers to maintaine the buildings of Churches neither yet is the collection of priuate almes therefore to be neglected Therefore the offering of the vnbloudie sacrifyce doth remaine among vs sound whether you regard the blessing it selfe of the signes that is the rehearsing and explication of the Lords institution ioyned with prayers wherby after a sort the passion it selfe of the sonne as Cyprian speaketh is offered to God the Father and the whole Church shewing the death of Christ after a sort doth sacrifice and vowe it selfe to God whether by name of a sacrifice you
faith and to shewe their Pastors what they think of the Doctrin taught like as Peter commandeth that VVe should be ready alwaies to giue an answere to euery man that asketh a reason of the hope that is in vs. 1 Pet. 3.15 Is it gathered from this Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is himselfe that euerie one is to bee left to his owne priuate iudgement and that the Sacrament is not to bee denyed to any man comming to the Lords table No because all are not sufficient to examine themselues neither is it manifest concerning all whether they are or are not of the Church neither is it sufficient for them which by a lawfull knowledge going before haue beene iudged impenitent and therfore accursed out of the Church that they should be thought fit and to haue truely repented if after any manner of fashion they present themselues againe at the Lords table Who doe come vnworthily to the Lords table Not they which are simplie subiect to sinnes or any weake in faith seeing that the Supper is instituted especially for the weake And the Centurion said rightly Lord I am not worthie that thou shouldest come vnder my roofe Mat. 8.8 But they which know not what this thing is and which are all together void of the feare of God or of repentance and faith and doe continue in sinnes against knowledge In like manner they which doe nourish confidence of their owne strengths superstition and hypocrisie and false worships which doe maintaine manifest errors or doe liue in strife doe still keepe an euill purpose of fostering anger lust or other bad affections or doe despise the poore or doe come not as it were to a mysticall but as it were to a common or prophane table VVhat is the punishment of them which eate vnworthily As there are diuers degrees of vnworthinesse so the punishment or iudgement is vnlike the cheefe degree of vnworthines precisely so called is to come to the mysteries of faith without faith or any repentance which is the vse of vnbeleeuers castawaies hypocrites and wicked men They therefore which so come are guiltie of the bodie and bloud of the Lord the imputation of his death is laide vnto them that is the death of Christ it returneth vnto death not vnto life to them and as Basill speaketh They doe beare the offence of Christ crucified euen as they who through vnbeleef crucified him corporally For these men doe esteeme the bloud of Christ profane and they haue him in no other account then as an hainous offender a Heb. 10 29 concerning these men it is said he that beleeueth not shall bee condemned Mar. 16.16 These therefore doe vndergoe the iudgement of condemnation vnto euerlasting torments a 1 Cor. 11.32 Another degree of vnworthinesse taken more moderately is of the beleeuers which doe not discerne or iudge of the Lords bodie that is which although they are not altogether voide of faith yet they haue a faith as it were faint and weake and therefore not as it were effectuall by charitie and repentance neither doe they discerne the mysticall bread of the Lord from common bread but handle it vnreuerently nor in that manner as the Lord appointed it To these iudgement is threatned Paul 1. Cor. 11.29 saying Hee which eateth and drinketh vnworthily eateth and drinketh his owne damnation that is by eating and drinking he drinketh it and calleth for it But this iudgement is not of eternall damnation but of temporall punishment which the Lord doth inflict in this worlde euen vpon his owne faithfull ones which doe sinne as it is manifest out of the words following of the Apostle wherein hee doth rehearse examples of this iudgement diseases and the death of the bodie For this cause many are weak sick among you many sleepe and especially out of verse 32. where hee saith That we are therefore iudged ihat wee should not bee condemned with the wicked but that wee should be chastised of the Lord. And this iudgement is of correction and discipline To whom therefore is the Lords Supper to be giuen To all the faithfull members of the Church which can examine themselues and are taught in the mysterie of faith and can shewe forth the Lords death for to this mysterie is required the examination of a mans owne selfe and this shew forth the lords death And therefore not to Infidels not to infants not to madmen not to them that are ignorant of the mysteries or to them which knowe not what is done not to the impenitent not to them which are excommunicated by the lawfull iudgement of the Church not to the polluted either with manifest errours or with any notorious wickednesse vnlesse they haue first satisfied the Church and giuen a testimonie of their repentance Finally not to the deade nor for the dead For the oblations of bread wine which were offered in times past by the friends of the deade after a heathen custome went to the vse of the poore In like manner the sacrifices and offerings which Cyprian saith were offered for Martyrs were in his vnderstanding praises and thankesgiuings vnto God in that it pleased him to afford his Church such excellent lights as they were Are godly and honest persons to bee kept from the Lords Supper for beeing in warre or hauing controuersies depending in Lawe No for actions and lawfull warres are a part of that politique order which the Gospell doth not abolish And Constantinus and the soldiers with him which were now in the battell readie to put to the sworde the huge armie of Licinius were iustly admitted to the Lords Supper And Melchisedech receiued Abraham returning from the battell and blessed him a Ge◠14 17 And good men may without bitter hatred and desire of hurting each other dissent about inheritances contractes and other like businesses But yet both soldiers and those that goe to Lawe when they are about to receiue must bee admonished to lay aside hatred strife and other vices which happen not of themselues but by accidentes to warfare and suites in Lawe What is it to make difference of the Lords bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to discerne a thing and to seuer or exempt it as it were from the common order and to account it and vse it more honorably then the rest as in Iude verse 22. wee are bidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a difference betweene sinners that are recouerable and those that are obstinate And 1 Cor. 4.7 Who hath made thee more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore to discerne the Lords bodie is to distinguish that breade as a most precious signe of Christs bodie from other things and to vse it with fit deuotion and therefore with faith repentance and most high reuerence not to come vnto it as to common bread and drinke but as vnto the mysterie of a thing of all other most precious Doe they of the first sort of vnworthy communicants that is to say
〈◊〉 Regencie Burgesship ciuill conuersation a Philip. 3.20 And they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to practise policie who are in publicke office or about the common good Whence also Basill calleth the Lyturgie that is that policie which is in the Church according to God and the Gospell Ecclesiasticall policie What is Respublica or the Commonwealth It is a companie of many people vsing the same lawes and that by common consent whether they inhabite one or seuerall Cities What is the Originall cause of Commonwealthes God himselfe that author of mankind who instituted the first societie to wit the band of mariage betwixt Adam and Heuah whence by Gods blessing vpon that mariage and his reall confirmation of that word increase and multiply came an house or priuate congregation out of which anone came first children after that Families and they diuers and distinct one from another The head and chiefe of which house or family was called the Maister or Mistres of the house in Latine Pater or Mater familias These inhabiting neere together by reason both that mans nature is sociable and that they might afford each other mutuall ayde did of those diuers families collected together make Villages in Latine called vici a via of the way and Pagi of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the doricke dialect a fountaine whereupon they were called Pagani Pagans who came to one fountaine or spring for water but these Villages were built in the fieldes without such walles as now Cities haue After villages walled Cities were erected to preserue the inhabitants from carnall men and wild beasts These were enuironed with a wall or ditch and were called in Latine Vrbes of Orbis a circle because as Varro saith they with ploughes made a rounde circle about that ground which they meant to wall in a Gen. 4.17 Out of one or diuers of the Cities came that societie which wee call the Commonweale But many Cities and townes hauing the same vniforme administration were called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Gens in English a Nation But the first Monarchie in which the gouernment was partly Herus a master then Rex a King was established at Babylon in Caldaea after the floud and diuision of languages b Gen. 10 8 By Nimrod a Giant or mightie man the Nephew of Cham by his sonne Cush who to make himselfe great abused his might and tyrannized ouer men as his vassals Some thinke he was after called Belus This Monarchie was both of the Caldaeans Babylonians and Assyrians For Ninus translated it to the Assyrians who made rather Niniue then Babylon the seate of his kingdome which Niniue was founded by Assur the sonne of Sem Noahs sonne c Gen. 10.11 After this Monarchie was that first of the Persians after it of the Graecians and last of the Romans Should there if Adam had continued in his innocencie haue beene vse of Ciuill gouernment There should and such as one as is fully distinguished from domesticall least diuers distinct families should remaine without an head but yet should that commonwealth haue beene guided with greatest equitie iustice and clemencie euen as there is a pollicie and certaine order amongst the companie of the blessed Angels and therefore it should haue beene farre different from these Empires which nowe wee haue after the fall Did subiects goe before and constitute them Princes or Princes goe before and create vnto them subiectes Although Princes and subiectes are Relatiues yet in nature and time subiectes were first But Princes except tyrantes were not as Fathers made by nature but by the subiectes suffragies and consentes and that vpon certaine conditions for the good of subiects Whence is that Daniell the 4.32 Know that the most high gouernes the kingdomes of men and giues them to whom he will By this it appears that subiects are not so much borne for Princes as that Princes ought to rule for the good of subiects How manifold is politicke gouernment Twofold the one lawfull which is appointed and approoued by the word of God and the generall consent of all mankinde the other vnlawfull which is condemned by the same word and by the generall voice of all men How many formes are there of lawfull gouernment Three the first in which one commaundeth by iust lawes which is called a Monarchie Regnum a kingdome or the gouernment of one the second in which Optimates or the best sort doe rule by good lawes and haue chiefe commaund this is called Aristocratia or the gouernment of the best in Latine it is called especially Respublica the Commonwealth and Politia a pollicie the third in which all that is the people themselues doe by themselues beare rule and it is called Democratia or a popular state Which is the best kinde of lawfull gouernment That which is eyther composed of all those three or at the least of two of them such as was the gouernment of the people of Israell as is plaine in the olde testament for one of these doe temper the other so as neyther one Prince or diuers great ones or the people it selfe can abuse their gouernment to tyrannize But yet that gouernment is best vnto euerie people or nation which is most agreeable to the manners nature place commerce and other circumstances of that people and nation What formes of gouernment are contrarie to these three Three other 1 To a Monarchie tyrannie which is when one ruleth vniustly and contrarie to the prescript of holy lawes 2 To Aristocratie Oligarchie that is the rule of a few and it is called faction and in Latine Duumuiratus when two rule or Triumuiratus when three rule Now this is when a few rich men dominere vniustly and besides the lawes thirdly to Democratie that is the right gouernment of the whole people is opposed Ochlocratia that is the power of the tumult or that confusion which causeth mostlye vprore and sedition whilst one will not yeeld to another and this is when the people doe vniustly rule Which are the parts of politicke gouernment Three the Magistrate the Lawes and the people or Subiectes Whence is this word Magistrate deriued Eyther of Magister a Maister which word is deriued of Magis rather as saith Pompeius whence in all things those Offices saith hee are called Magisteria Maisterships which rather cōmaund then others as the Maistership of the horse of villages townes cities whence this word Burgi-magister and magistrare in Festus is for to rule and moderate expences or else it comes of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest whence they who in Greeke are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine Magistratus are by Suetonius keeping the Greeke word called Megistanes that is peeres or Maximates the greatest in the life of Caligula where he saith that Germanicus would not ioyne with the Megistanes now although there be diuers sortes Magistrorum of maisters yet vse hath obtained that
humane ordinance 1. Pet. 2.13 this hee doth not because man deuised it for it is an excellent gift of God but because it is either proper to men or appointed for the good of men Out of all this wee may gather that the Pope of Rome is Gods aduersary in that he dares arrogate this to himselfe to translate Kings to set vp and pull downe whome hee will Is it necessarie to keepe this particle in the difinition of a magistrate that hee is ordained of God It is 1. First that by this wee may acknowledge God the author thereof 2. That wee may obey this diuine ordinance 3. That the Magistrate may know that in his faithfull seruice to God he doth that which pleaseth him 4. That both Magistrates and subiectes may receiue comfort from this that God gouerneth all the daungers of this politicke life but as for tyrants and rebels hee will punish them May a Christian man being lawfully called by the Law of God and in a good conscience become a Magistrate Surely he may 1. Because magistracie is the good ordinance and disposition of God a Rom. 13.1 1 Pet 2 13 2. Because the Gospel doth not abrogate policies politicke administration no more then it doth physick or Architecture the sciēce of building onely it proclaimeth spirituall righteousnesse which is by faith in Christ 3 Because the Magistrate is cōmaunded to serue the Lord in feare and to kisse the sonne of God b Ps 2.11 that is by this symbolicall note of subiection to acknowledge and professe Christ his Lord. Now this no man can better doe then a true Christian who aboue others is indewed with the knowledge faith and feare of God 4. God commaunds praiers to be made for the Magistrates Ierem. 29.7 Pray for the kingdome of Babilon for in the peace thereof shall bee your peace Thus Abraham prayed for king Abimeleck c Gen. 20.17 Iacob blessed the king of Egypt d Gen. 47.10 1. Tim. 2.1 I exhort you saith Paul that praiers and supplications and thankesgiuings be made for all men for Kings and such as are set in authoritie yet the magistrates of those times were Infidels it followeth therefore necessarily that magistracie is both a good thing and acceptable to God for we must not pray for the establishing of that which is euill 5 We haue also examples of such as bare rule and yet were Christs most faithfull disciples such were Ioseph of Arimathea Nicodemus Sergius Paulus Erastus and many others and such we read that the Centurions were e Mar. 15.9 Ioh. 3.1 Act 13 7 12 Rom. 16.25 that I may say nothing of those most holy Emperors Constantine Theodosius and others who defended the church both by publick authority and victorious armes Is thinke you power and authority from the Diuell because he is called the prince of the world Iohn 12.31 16.11 And because he saith Math. 4.8.9 That the kingdomes of the earth are in his power and he can giue them to whome he will In no sorte for he is not called a prince by right absolutely simply but in that he is so by treachery malice vsurpation abusion and relation to those who are subiects vnto him as for his speach to Christ he belyes his authority and therein shewes himselfe a lying spirit for he cannot giue kingdomes to whome he will But doth not this make as though god allowes not the authority of Princes because he is displeased with his people for making a king in Israell 1. Sam. 8.6.7 No but he rather disliked 1. The diffidence of the people who relied more vpon man than God 2. Their boldnesse in erecting a new forme of gouernment 3. The contempt of Gods gouernment in that contemning God their King they sought a certaine King after the example of other nations 4. Their tedious wearinesse both of faith and hope whereby they were bound to depend vpon God and expect iudges at his alone pleasure for the Israelites from Moses to Samuell had Iudges who sometime of one and sometimes of another tribe were set ouer them for the most part by the extraordinarie hand of God therefore God in his wrath saith vnto Samuell Hearken vnto the voice of this people for they haue not onely dispised thee but mee that I should not raigne ouer them 1. Sam. 8.7 and in Osea the 13.11 saith the Lord I haue giuen thee a King in my wrath and taken him away in mine indignation But since many bad men yea tyrants are Magistrates and in gouernments much iniustice is committed in iudgements are many deceipts can we say that euen their offices are of God 1. Surely they are because they are the good ordinances of God Rom. 13.1 as for these abuses and corruptions they are in the persons who take vpon them the office of Magistrates neither are these from God but haue another beginning as from the Diuell and from both the malice and weaknesse of men we must therefore distinguish betwixt the office and bad persons which are in office For this is a fallacion of the accident when by reason of the corruption of some gouernours manifold confusions in mans life the politick gouernment it selfe is condemned 2. Neither must wee looke onely what euill is in gouernment but what good is in it the good wee must commend as the consociation of mankinde marriage and in it the procreation and education of children contracts distinctions of Lordships iudgements punishments of the wicked defence of the good nourceries to schooles and Churches and such like but as for the euils in gouernment wee must wisely couer them and by the consideration of our good not so much as name them 3. To conclude corruptions in gouernments are oftentimes punishments and as it were prisons whereby God doth punish the sins of men as it is said Ecclesiasticus 10.8 Because of the vnrighteous dealing and wrongs and riches gotten by deceipt the Kingdome is translated from one people to another and this saying is often true Quicquid delirant reges plectuntur Achini Let Grecian Princes doe amisse The Grecian subiect punisht is Doth not the Gospell vtterly abolish politick order in prohibiting Reuenge No for reuenge is twofold one ordinate or publick which is done by the Magistrate in a certaine order by certaine lawes to a good end without hatred to the person which the Gospell forbiddeth not nay it is a part of the magistrates office whereupon Paul Rom. 13.4 doth expresly call the Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an auenger of him that doth euill and it is most agreeable to the Lawe of nature and consonant to that Deut. 32.35 Vengeance is mine and I will repay it for God the iust iudge doth punish sins either without mans helpe as in the destruction of Sodome or by ordinarie punishments which hee hath committed to Magistrates 2. The second is inordinate proceeding from an euill affection tending to the hurt or ouerthrowe of him of whome wee seeke
to bee reuenged and is when either the Magistrate himselfe contrarie to law vpon priuate grudge doth abuse his authoritie and hurt the harmelesse as when Saule seekes to kill Dauid or when a priuate man vpon hatred emulation and malice pursues a wrong and seekes not so much his owne defence as the ruine of his aduersarie or without lawfull knowledge will bee his owne iudge and auenger as when Ioab would kill Abner a 2. Sam. 3.27 of this kinde the Poet saith At vindicta bonum vita iucundius ipsa Reuenge is good to men of strife Sweeter to them then is the life This kinde of reuenge the Gospell forbids Rom. 12.17 Recompence to no man euill for euill Mat. 5.36 Resist not euill Deu. 32.35 Vengeance is mine saith the Lord and I will repay So Prou. 24.29 Say not as he hath done to me so I will doe to him To this beelongeth that precept thou shalt not kill to wit vpon priuate affection and pleasure and contrarie to the order instituted and approued by God yet let the Magistrate according to Law punish malefectors euen with death But that Elias caused fire to descend from heauen vpon them who came to take him 2. King 1 10 and Elisha cursed the children that scorned him Chap. 2.24 it proceeded from an heroicall spirit and was an effect not of a priuate wrong but of such an one as was done against GOD and his Church Therefore Celsus Iulian and others did falsly accuse the Gospell writing that it by prohibiting reuenge did take away magistrates but by this it appeareth that the Doctrine of the Gospoll doth not forbid all kinde of reuenge Why doe Magistrates punish offences 1. Because God by these examples would bee knowne to bee a God who discerneth betwixt things iust and vniust and who truely is angry with sins 2. Because he would haue these momentarie punishments vpon fewe to forewarne vs of the iudgement to come and eternall punishments 3. Because by this meanes he prouides for the commodity of others whilst the disobedient are taken away so as they cannot hurt more 4. That by this men may be aduised to repent for exemplarie punishment shewes that others should not sin Seing Iohn Baptist Luke 3.13 graunted to his young auditors to vse politicke offices ught not the like to bee graunted to other Christians who should bee more perfect It ought 1. Because God in the Baptisme of Christ by a notable testimonie confirmed the calling and Doctrine of Iohn 2. Because politicke seruices are things propounded by God that he may bee more knowne in the societies of men and that we may haue exercises of confession patience loue and faith Therefore to forsake these offices is rather an infirmitie then perfection euen as it is said Magistratus ostendit virum Magistracie shewes a man And Christ not as a Counsell but as an vniuersall Mandate giues this precept to all men Giue vnto Caesar the things which are Caesars and vnto God the things that bee Gods Did not Christs when hee would not condemne the Adulteresse to death Iohn 8. by that fact disalowe the seueritie of politicke punishments Surely no more then hee did disalowe the diuision of inheritances when hee would not diuide them betweene those two brethren saying Who made mee a Iudge or diuider amongst you Luke 12.11 but by this hee taught that hee came not into the worlde to bee a Magistrate or a Iudge but to call sinners to repentance and to saue such as truely repent Neither did hee simply absolue her in regarde of politick iudgement but in regard of her conscience and for a peculiar testimonie of his mercie and free forgiuenesse propounded that example but to the magistrate hee left his office of whome it is saide Hee beareth not the sworde for naught Rom. 13.4 To conclude by this hee plainely put difference beetweene the ministerie of the Gospell and the office of the Magistrate Who hath power to choose Magistrates Either the Magistrates themselues who are to appoint either inferiour magistrates for the good of their subiectes or their successors so Moses chose his inferiour officers a Exod. 18 25.26 by the counsell of his father in Lawe and this same Moses ioyned to himselfe 70. of the Seniors for the gouernment of the whole people b Numb 11 24 and being now to die by Gods commandement left Iosua his successor c Numb 21.22 Or the subiects themselues who appoint for their owne good and profit a Magistrate so the people and gentlemen of Rome created magistrates and in times past the souldiers made choice of their Emperors But if the Kingdome be hereditarie the King may bee chosen if the former king haue many children different in maners or there be seuerall branches of the same princely family and the election may be made either by the King himselfe in his owne life or by the peeres and states of that Kingdome yet so as the first fundamentall Lawes made at the beginning of that Kingdome betweene the king and his people doe permit as wee may see in the coronation of Solomon and Azarias d 1 King 1.3 2 King 14 22 to this if the people giue their assent and voice it procures much authoritie to the newe King as it fell out to Rehoboam e 1 King 12.1 and to Solomon f 1 Cro. 28.1 for to them it belongeth to defend the Kings issue to preserue the lawfull successor of the Kingdome and to helpe him against all vsurpers and intruders Also the Pastors of congregations in as much as in them lyeth ought to further such consultations as by the helpe of Iehosabe the daughter of King Ioram and Iohoida the Priest her husband the young childe Ioas was preserued yet from slaughter and made king g 2 King 11.24 2 Cron. 23.4 How ought Magistrates to be chosen Such as goe by choyce are to be chosen 1. Freely and incorruptibly without ambitious seeking 2. Religiously and holily that is with serious inuocation euen in that place vpon the name of God and as it were with his aduise as was done Iud. 1.1 and numb 27.16 Let the God of the spirits of all flesh set a man ouer this companie 3. Hee must be chosen with circumspection that is with triall made of his sufficiencie How ought Magistrates to bee qualified and who elected and created This Moses teacheth Deut. 1.13 saying Choose out from among among you men of wisdome and prudence and knowne vnto you from among your tribes that I may set them ouer you and Exod. 18.21 Iothro doth briefly describe them thus First that they feare God that is be godly and religious 2. That they bee true that is louers of trueth righteousnesse and sinceritie 3. That they hate filthy lucre that is couetousnesse and bribes for Gifts doe blinde the eyes of wise men and peruert the words of the iust Exod. 23.8 Deut. 16.19 but they must bee such as loue the publick good 4. That
both can say Our prouerbe is One tale is good till the other be heard Seeing Christians are by the law of God forbidden to kill and it is prophecied of the Church Isa 11.9 and 65.25 there shall none hurt or destroy in all the mountaine of my holines doth not the Magistrate therefore offend in putting malefactors to death No For he executeth Gods iudgements And it is one of his royall vertues to reuenge the afflictions of the godly according to the commaundement of the Lord to take away the wicked out of the land and to cause all the workers of iniquitie to be destroyed out of the Citie of God a Psal 101 8 Neyther doth he beare the sword in vaine saith Paule Rom. 13.4 for he is the minister of God to take vengeance on him that doth euill But a way with that sauage crueltie Cassian tribunall which was called Reorum scopulus The Rocke of the acused yea precious rather in the eyes of the king must be the bloud of his subiects b Psa 72.14 But those propheticall speeches of the Prophet do signifie that there can be nothing hurtfull to the Church inasmuch as to them that loue God all things worke together for the best Rom. 8.28 Seeing our Sauiour Christ Iohn 8.7 answereth the accusers of the adulterous woman on this manner Let him that is without sinne among you cast the first stone at her may therefore offenders be condemned or punished but by them that are iust and free from sinne Yes for we must not respect the vice of the person but looke vnto his publicke office and the order and course of the lawes which the Iudge must follow in giuing sentence vpon others though himselfe be polluted with some kind of blot Although indeed it is true that it is no small scandall of offenc if the Iudge be guiltie of the same crime for the which he condemneth another man But that answere of our Sauiour Christ is a particular answere appropriate vnto the Pharisees that lay in wait for him to intrap him and thereby he reproueth their hypocrisie who being most seuere censurers of other men were blinde in their owne faultes and did most foully flatter and deceiue themselues May the chiefe magistrate with a good conscience shew fauour or giue pardon vnto malefactors that are lawfully conuicted So farre forth as the offences doe eyther directly concerne God himselfe and are committed against him as blasphemie Idolatrie magicke sacriledge or sorcerie in which God is eyther dishonoured or denied or else are committed against the very nature of mankinde as Sodomitrie or the burning lust of a man toward brute beast or theft these the magistrate should not forgiue for these offences doe as it were extinguish and dash the verie welspring and fountaine of mankinde And therefore in this case the king must beware that he doe not spare the offender with the hinderance and endangering of Gods glorie and of humane societie a Deut. 13 8.9 For in that case It is better as Bernard saith that one should perish then the whole companie Vnus quam Vnitas But so farre forth as the offences that are committed concerne onely some particular persons directly there vpon weightie reasons and wise vnderstanding of the matter hee may forgiue as farre as the safetie and state of the Commonwealth with equitie and iustice will permit the same For as it is lawfull for the Prince to aggrauate and increase the punishment that is appointed by the law vpon a good and iust cause as Dauid 2. Sam. 12.5 when he was questioned withall concerning the rich man that had taken away the poore mans sheepe pronounced him worthie of death so may the same prince vpon iust cause mouing him mitigate and abate the punishment that the lawe hath appointed Moreouer the will and purpose of the offender make a difference in the offence and the diuers and vnlikely circumstances of persons sexes age and the former course of a mans life may be causes that in one and the same fact of one and the same offence in men that are partakers in guiltinesse yet the crime may not be alike and therefore not the like punishment to be inflicted vpon them But if pardon be granted let it be 1 Vpon a iust cause and necessarie for the Commonwealth and not out of the sole fauour of the Prince toward any 2 Let not the offendor that is guiltie of a crime be freed from the whole punishment but onely from some part of the greatnesse of the punishment vpon hope of amendement After the example of Salomon toward Abiathar the Priest who tooke part with Adoniah when he sought to be king And by the example of Dauid toward Simei when he railed vpon him and cursed him b 1. K. 2.26 36 3 The Prince must take heed that the example of his lenitie do not breed libertie of offending and that the people doe not grow worse thereby for the impunitie of sinne when offenders may escape without punishment it makes them the bolder to offend The Magistrate indeed ought to be mooued with pitie toward those that are malefactors and to abstaine as much as may be from the exact torment of their deserued punishment but absolutely to forgiue those that deserue death he ought not For to him especially belongeth that saying which is so much beaten vpon in the law Thou shalt take away euill out of the middest of thee Deut. 19.19 And 1. King 20.42 Because thou hast let go out of thine hands a man whom I appointed to die thy life shall goe for his life Forasmuch as we haue no example or precept in the new Testament for warfare is it vnlawfull therefore for Christians to go to warre No For. 1. It was not the purpose of Christ in the Gospell to frame a politicke gouernement Epist 14. ad Marcell but to erect a spirituall kingdome 2 As Augustine saith They whom Saint Iohn Baptist commaunded to be content with their owne wages he did not surely forbid them to goe to warre And it is vsuall to argue from the Concreets to the abstractes and the consequent followes well where there is no ambiguitie as thus Iohn Baptist intertaineth and approoueth of souldiers that remained in their offices therefore also he approueth of warfare for by the approbation of the example in his proper subiect the thing it selfe in generall is approoued 3 If the Magistrate doe iustly punish those theeues whose offences are onely against a few then by no meanes may hee suffer the whole land to be spoyled wasted with robberies yet the offenders goe vnpunished For Hee beareth not the sword for nought but is the minister of God to take vengeance on him that doth euill Rom. 13.4 And lawfull warres whereof 1. Sam. 25.28 Abigail speaketh to Dauid Thou fightest the Lords battels Are of publicke reuenge 4 It is written Hebr. 11.34 that men that were truly a part Godly did make warres yea and that
these cautions following are to be obserued 1 Burning or pulling downe of villages trees that beare fruit cutting vp and spoyling of cornefields vnlesse the enemies abuse the same to our preiudice are not allowed by the word of God b deut 20.19 2 In iust warres it is lawfull and meete to vse against our enemies spies ambushes pollicies yea and stratagems but so as no promise made vnto the enemie be broken for wee must keepe faith euen with the enemie so long as he doth not breake with vs. Whereupon Augustine hath this speach c Psal 15 4 Lib. quest Quest 83 VVhen warre is once iustly vndertaken it skilleth not whether a man fight openly in the field or closely by way of ambush And this he proueth by the authoritie of God himselfe who commanded Ioshua that he should lye in waite against the Citie of Ai d Ios 8.2 And commaunded also Dauid that he should turne about behind the Philistines come vpon them on the other side e 2 Sam 5 23 For in warre that sentence is verie true Dolus an virtus quis in hoste requiret If once I fight against my foe I looke for fraud let vertue goe And we see that euen by the commaundement of God spies were sent from the hoast of Israell vnto the promised land and that good men euen Caleb and Ioshua f Numb 13 17 3 When the enemie seeketh peace the law of suppliants and of those that yeeld and submit themselues is to be obserued by which meanes the Gibeonites were spared Ioshua 9.3 4 In Cities or Townes that are vanquished by force after once the victorie doth appeare certainly to be thine refrain from shedding the bloud of the Citizens that are taken and so also from crueltie towards women infants and old decrepite men and aboue all beware of rauishing or deflowring of women for the law of God neuer tolerateth adulterers or rauishing of virgins or matrones but most seuerely condemneth it and so long as the enemie liueth so long continueth the diuine bond of mariage Those whom God hath ioyned together let no man put asunder Math. 19.6 5 The victorie must be vsed moderately and difference made betweene the causes that moued the leaders and the error of the people and the armie or people yeelding themselues must not be cruelly put to the sword g 2 Cron 28 18. For saith Augustine writing to Boniface As he that fighteth it out and resisteth is to be requited with violence so the conqueror oweth mercy to him that is taken captiue specially if he be such a one as in whom there is no feare of disturbing the common peace And therefore the Romans are commended because they knew Parcere subiectis debellare superbos To pitie those that subiect were And stubborne proud ones downe to beare And in generall vnlesse there be a speciall and peculiar commandement of God to the contrarie clemency is more to bee commended then too much seueritie For it is no vnaduised speach that in lenitie and mercie is the chiefe part of the victory 6 The ransackings and spoyles taken in warre doe of right belong to the Conquerour and are of right his goods and that as Ambrose saith by the verie lawe of warre For there is a iust translation of things from one to another when he that wageth lawfull warre doth possesse the substance of them that are offenders as Cyrus was iustly made ruler of the king of the Babylonians a Isay 45.1 And this point is confirmed by the examples of Abraham b Gen. 14.21 Dauid c 1 Sam. 30 20 and the Israelitese. 7 There must be a meane vsed in the defending of places besieged that we fight not with mans nature d Ios 22 8 but with men our enemies as Xenophon in his first booke of the matters of Greece reporteth that Anaxilaus being accused before the Spartane Iudges for yeelding into the enemies hands the citie of Byzantium which was committed to his charge when he saw many die for hunger he made answere that he defended it as long as the warre was betwixt them and the enemie but when he saw that the warre was betweene them and nature and that such men perished as in warre vse to be spared he then thought there was an ende of the warre which honest excuse when the Iudges heard they acquited and discharged him for warlike offices haue their bounds confirmed by the law of God and nature 8 As for common souldiers and those in garrison trauelling along the countries eyther of their companions they haue these lawes giuen them by Iohn Baptist Luke 3.14 Doe violence to no man neyther accuse any falsely and be content with your wages And the sentence of the Emperour Aurelian in Vopiscus is worthie of exceeding great cōmendation who gaue vnto the Tribune his vicegerent these commaundements If thou wilt be a Tribune nay if thou wilt liue restraine the hands of the souldiers let no man take another mans pullen let no man touch another mans sheepe let no man take away other mens grapes nor destroy their corne nor exact of them oyle salt or wood let euerie one be content with his diet let him take part of the enemies pray not of the teares of the inhabitants c. Seeing that for the most part Princes make warre of an euill and corrupt affection how shall the subiects that are their souldiers satisfie their consciences They are thus to be perswaded that the warre is made vpon a iust cause and that it is not vndertaken against the word of God which is spoken to this end that subiects should not suffer themselues wittingly and willingly to be compelled to oppugne iust and true causes But because subiectes cannot alwaies vnderstand the true causes and counsels of their Princes in this case in the middest of their doubtfulnesss this rule is to bee followed hold that which is certaine and leaue that which is vncertaine Now this is certaine that wee must obey authoritie when it commaundeth not things manifestly vniust And as in the law of Moses Exod. 21.13 there was a refuge and sanctuary appointed for him that had killed another man not willingly nor of set purpose so are the subiects worthie of excuse when in a doubtfull cause they obey their Prince Are those mercenarie souldiers to be allowed of that being hyred with a price will follow eyther side No in no sort For. 1 The most of them doe not fight for their owne magistrate but for forraine Princes 2 They doe most filthily forsake the calling that they haue from God and leauing their parents their wiues their children their trades or their husbandrie they betake themselues to such a kinde of life as there cannot be at this day a worse or a more wicked life deuised 3 They propound vnto themselues none other end but spoile or to satisfie their lust and they are for the most part of the number of those that shed
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in respect of the circumstances of the matter it abateth the seueritie of Iustice and moderateth and tempereth the extremitie of the law which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extremity of law And it is of two sorts 1. Publicke or the Iudges equitie supplying the place of that person wherby he bendeth the law vnto the cause in hand that is he doth not respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extremitie of law but applieth the meaning purpose of the law to the manner of the cause On the contrary the cause is bended to the law when in iudgement the extremity of law is retained and no equity admitted in respect of any circumstances And then Summum Ius summa iniuria Extreame law becomes extreame wrong In this respect it is said Ecclesiastes 7.14 Be not iust ouer much neyther make thy selfe ouer wise And Prouerb 30.33 Hee that wringeth his nose ouermuch causeth bloud to come out Yea the Lord himselfe adddeth exceptions of certaine cases to the extremitie of the law as to the law of manslaughter And lawes are generall and vniuersall rules which doe not presently fit euery particular matter and case in question And therefore they are to receiue a fit interpretation by the industrie of the Iudge In this respect Christ defendeth his disciples for plucking the eares of corne vpon the sabbath day And Dauid for the same reason contrarie to the law did eate of the shew bread a 1 Sam. 21 6 Mat. 12 3 And this is publike equitie or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Priuate equitie or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of euerie priuate man is that which 1. tolerateth the infirmitie of our neighbour 2. It couereth secret faults 3 It interpreteth doubtfull actions or words not to the worst but in the best sence where there appeare no manifest tokens of malice It doth not lay open to the world secret offences but cureth them by Instruction Counsell Admonition and brotherly reproofe Of which we read Phil. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your moderation your equitie your gentlenesse mildnesse and patient minde be knowne to all men 3 The chiefe equitie or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that of Christ in that hee tooke the punishment of our sinnes and laid it vpon himselfe prayed for his enemies and left pardon and forgiuenes readie for all repentant sinners at what hower soeuer 4 Lastly priuate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or equitie or moderation remitteth ofences yealdeth from his owne right both in defending and reteyning the good and in repelling the euill and in reuenging of iniuries for the peace sake What politicke lawes are to be allowed Those which are agreeable to the law of nature whereof the decalogue is an abridgement and composed for the safetie of the people or those which doe not swarue from the eternall rule of the honouring of God and louing our neighbour and are made by a lawfull magistrate Those that are made after any other manner they are no better then tyrannicall bonds Isa 10.1 What things are there that giue weight and strength to the law 1 The example of the magistrate if he be a liuing law that is if he expresse in his life that which he commaundeth in his lawes for Regis ad exemplum totus componitur orbis The kings example beares such sway That all the people goe that way 2. A care of the keeping of the lawes that they bee not made like spiders webs 3. Equitie in the obseruing of them that Crowes may not bee fauoured and Doues censured that is the wicked spared and the innocent punished 4. The speedie execution of the Lawes Doth the Iudiciall lawe of Moses binde the Christian magistrate No not precisely as it was appropriated to the people of the Iewes during the gouernment of Moses Law For the lawe as the rule is bindeth none but those for whome it was made And The Lawe was giuen for a certaine time and is of no authoritie after that time But it doth binde him so farre forth as it commaundeth equitie and setteth downe punishments for sinne though not the peculier manner of the punishment which is to bee tempered according to the estate of the time place and country It is lawfull therefore for Christians to vse the Lawes of their owne nations beeing agreeable vnto reason Are tythes abolished because the Lawe Ceremoniall is abolished No because the Precept of Tythes was not simply ceremoniall but partly morall imprinted in the rationall nature which teacheth that stipends are due to such as watch for the common good The which the Apostle prooueth by arguments a 1 Cor. 9 taken from the Lawe of nature and the common custome of men saying Who goeth to warre of his owne cost or who planteth a vineyard and eateth not the fruit therof and this Christ confirmed Mat. 10 10. The Labourer is worthy of his hire But the determination of a certaine portion suppose the tenth rather then the seuenth ninth eleuenth or twelfte was a Iudiciall precept which may without sinne and ought to be obserued if it be set downe by the authoritie of the Magistrate What is vnderstoode by this name Subiect The whole multitude of people who are gouerned and the name of a subiect is more generall then the name of a citizen For euery citizen is a subiect to the Soueraine Magistrate but euerie subiect is not a cytizen For hee vpon whome onely burdens and seruices are imposed and not honours that is offices and dignities he in that common wealth in the which he liueth is not a citizen but a subiect but if in the same common wealth in the which he liueth he be partaker both of dignities seruices either in whole or part with the rest who liue vnder the same Lawes hee is a citizen a citizen also one is said to bee either in respect of his country or common wealth in which hee is borne or inrolled but a subiect in respect of the Magistrate Who are the Magistrates subiects All and euery one who liue in his Kingdome of what condition soeuer whether high or lowe politick or Ecclesiasticall persons so euen Aaron the Priest should haue obeyed Moses the ciuill Magistrate a Ex. 4 15 32 21 so the Prophets who when they were ruled by the spirit of God did couragiously constantly perform the office of reprehension cōmitted to them of God yet to their kings princes whom they did reprehend as in was meet they did reuerēce Christ the high Priest our maister did acknowledge the Magistrate and obeyed him in ciuill things b Mat. 17 24.27 the like Paul performed and commaunded Rom. 13.2 Let euery soule Emphatically that is euery man without exception bee subiect to the higher powers Whereupon Chrysostome saith that this commaundement is giuen to all to Priests and to Monks and not onely to Lay people the Apostle in the beginning declareth when hee saith Let euery soule be
subiect to the higher powers be he an Apostle bee hee an Euangelist bee hee a prophet bee he who hee may bee for this subiection doth not ouerturne pietie and. 2. Peter 2.10 Peter condemnes them who despise gouernement and feare not to raile on them who are in authoritie The which it is plain against whom it is spoken Neither was it lawfull for princes and gouernours so to depart from their right as to exempt the Clergie from the authoritie of the magistrate neither must we looke what they did in this matter but what they ought to haue done because they cannot neither euer could annihilate the commandements of God What is the office of a good subiect and citizen towards his commonwealth 1. In generall to profit it in the Lord according to his calling both in peace and warre a 2 Sam. 2◠16 22 Heb. 11 22 2 2. To pray for it and the safety of it b Ps 122 7 Ier. 29 3. To helpe it but in a iust cause by the precept of Christ Mat. 20.27 in a word amongst Christians a good man a good citizen hath in euery thing the like office What is the office of subiects to the Magistrate 1. Obedience that all men if hee bee lawfull obey him bee he faithfull or an Infidell whither hee commaunde iustly or couetously or cruelly c 1 Sā 8 11 Ier 27 8 29 7 Ac 24 16. Tit. 3 1 1 Pet. 2.13 Rom 13.1 because not without the singular prouidence of God euen they who iniustly and cruelly rule are stirred vp to punish the sinnes of the people d EZe 29 19 Dan. 2.21 37. 5.18 Rom. 13.1 There is no power but of God Nay it is necessarie most equall to be subiect neither is it a thing indifferent or arbitrarie but such as binds the verie conscience Rom. 13.5 Because no man with a good conscience can resist him to whose power God hath made him subiect And surely subiects are bound to obey in all things but vsque ad aras not violating religion and so farre forth as Magistrates commaund not things impossible and aboue our abilitie and contrarie to the lawe of Nature or of God or forbid those things which God commandeth according to that rule of Christ Math. 22.21 Giue vnto Caesar the things that are Caesars and vnto God the things that are Gods and Acts. 5.29 It is better to obey God then men according to which rule Sidrach Misach Abednego and Daniell did well not to obey but without deliberation constantly and sincerely withstoode the vngodly edicts of the Kings both of worshipping the grauen Image and not calling vpon God a Da. 3 18 6 11 on the contrarie the Israelites are condemned who obeyed the vngodly Edict of King Ieroboam to worship the golden calfe b 1 kings 12 30 What if some Magistrates commaund things iust or vniust are the godly citizens to esteeme them as such Lawes as they are bound to keepe No surely not simply to both the termes of the Lawe because euery Lawe bindeth either to obedience which is one terme or to punishment which is another terme but they are so farre forth to esteeme them as lawes and are bound vnto them as they themselues or their country or that common wealth in which they liue can yeeld or else can willingly vndergoe the punishments appointed if they liue in that common-wealth and cannot obey these lawes for priuate men cannot violate publick and ancient Lawes though they be euill but they must either obey them or if with a good conscience they cannot they must either submit themselues to punishment or else depart out of such gouernments but the states of a Christian common wealth must either abrogate such Lawes or prouide that they be abrogated Doth Paule exempt the faithfull from obedience to these Lawes in saying 1. Tim. 1.9 The Lawe is not giuen to the righteous No but hee sheweth that the Law was not made against him who ordereth his life according to the rule thereof such a one is onely hee whom the Lord indueth with true Doctrine and the holy Ghost against such a man also the Law cannot pronounce the sentence of condemnation because he is iustified neither doth it handle him as an enemie but ruleth teacheth and delighteth him as one assenting vnto it but this Lawe is against him who hath not these fruites of the spirit which are repeated Gal. 5.13 and it confirmeth that which is Rom. 13. The Magistrate is not to be feared of them that doe well but that doe euill and thou shalt not feare the King What is the second office of subiects towards the Magistrate Honour or feare or reuerence 1. That they admire and reuerence gouernours ex animo in heart in word in gesture and feare them as Gods vicegerents such was the reuerence which Quintus Fabius Maximus yeelded to his sonne beeing Consull but Christians must goe farre higher Further that they thinke charitably and iudge honorably of the whole state a 1 king 1 23.31 that they construe euen faults in the best part and either couer them with a godly equitie or passe ouer them by a prudent dissimulation or correct them by moderate counsels and admonitions that they submit themselues willingly to his sentence b 2. Sam. 19 19 that they pardon all wrongs forbeare the least violence and in a word that they speake not euill of him c Exod 22 2.8 Act. 23 5 1 Pet 2.17 But that they Giue feare to whome feare belongeth and Honour to whom Honour belongeth Rom. 13.7 VVhat is the Third Fidelitie or that naturall requiting affection which the grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that subiects doe as much as they can by an honest and godly meanes preserue keepe and defend the safetie life right dignitie cause person and familie of their Soueraine Magistrate against all such as shall conspire against him d 2 Sam. 16 9.20.2.11 2 K. 12.2 c For if wee must giue our liues for the brethren much more for our Gouernors who are fathers 1. Iohn 3 16. What is the forth Piety to pray for the Magistrate for his safety and gouernment 1. Tim. 2. 1. Ier. 29.7 Dan. 6.21 So the Christians of the Church Primitiue prayed for their heathen Emperours wishing vnto them long life secure gouernment a safe house Tract in Apol. Cap. 30 valiant soldiers faithfull Senators good people and quiet Kingdomes Onely Iulian the Apostata was that Emperour for whom they durst not pray e 1 Ioh 5.16 Gal. 5 12 VVhat is the fift Not as Polypragmous to make an inroarde vpon the dutie of the Magistrate but rather if wee knowe any thing which may be for the good of the common weale to acquaint him with it and to craue both aduise and assistance from him a 2 Sam. 4.4 2 K 6 26.8 3. Those two verses are therefore worthy to bee remembred of all busie bodies which Iohn Functius as hee went
to be punished did repeat Disce meo exemplo mandato munere fungi Et fuge ceu postem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Learne by my losse to doe alone that longs to thee And as a plague that kils all busie medling flee What is the sixt Loue or gratitude and beneuolence which they must declare by their best seruices b Gen 47 7 to 2 Sā 14.4 2 K 19.2 20 7 What is the seauenth They are bounde to helpe him according to their abilities be it by Taxes or Subsidies or tenthes or other waies and this they must doe without murmuring c 1 Sam 8 1◠Pro. 13.7 Christ did so d Mat 17 and commaunded subiects to doe so e M 22.21 Abraham paid tythes to Melchisedech Gen. 14.20 Ioseph and Marie in the New Testament went to be taxed f L 2.4 5 And how can the common wealth be preserued and gouerned without tributes yea and The labourer is worthy of his hyre Luke 10.7 Nay the Lawe of Nature teacheth it by which all Nations who had any forme of gouernment since the creation of the world haue paid tributes For Taxes Subsidies and regall hereditaments are graunted to Princes either to testifie the loue of subiects or to rewarde the care of the Magistrate and that they may better endure all publick charges And if citizens are bounden to aduenture their liues in the Kings seruice much more must they communicate their goods for the common good Are Clergie men or Church men as they are called exempted from all taxes and Subsidies Surely Christ chalenged no such priuiledge for hee was readie to pay tribute for himselfe and Peter And it is against the Lawe of charitie that they who haue proper Lands and other emoluments by the Church should bee exempted from ciuill charges casting that burthen vpon the shoulders of others as though when all others are in want they onely should be free g 2 Cor. 8.33 As for that Gen. 47.26 where wee reade that the Egyptian Priests paid not the fift part this was because their fields were not sold to the King in that dearth they hauing corne from the Kings Granaries But the Leuiticall Priests were in Israell iustly exempted because they possessed no fields amongst that people but only liued of oblations Notwithstanding Iustinian made a Law that Churchmen should be free from such personall seruices as were performed by industry and labour because if they were bound to them they must needes be withdrawne from their dueties Wee also deny not but that princes may remit to them somewhat of their tributes so it bee not to others hinderance and to maintaine their ryot But wee auouch that Churchmen cannot chalenge such immunitie by gods word neither that they can in conscience deny trybute to princes if it be demaunded Wherefore wee auouch that that decree of Boniface the eight is most iniust wherein hee straightly forbiddeth Churchmen not once to pay tribute to profane Princes without the Popes authoritie Why must subiects performe obedience to the Magistrate 1. For the commaundement and ordinance of God 2. To auoid punishments because they who resist magistracie are subiect to punishment Rom. 13.2 and we must be subiect not onely for wrath that is for feare of temporall punishment but also for conscience that is the feare of God least wee offend god before whom wee must keepe a good conscience or not only to auoide punishment but because it is acceptable to God and note that the conscience becomes guiltie and subiect to eternall punishments not for violating the Princes commaundement which sometimes may bee vniust but for violating the institution of God which commaunds obedience to Magistrates and Lawes politick because not humane but diuine Lawes binde the conscience and make it guiltie of eternall death May Subiects rise vp in armes against Magistrates or become mutinous No for God hath often punished the authors of sedition so Core and his companie murmuring against Moses was in the desert consumed with fire and the earth swallowed vp Dathan and Abiram aliue with their families b Numb 16 12 31 so Absolon was hanged in his owne haire being thus punished as a rebell to his father neither did Ziba Adoniah and Zimry escape d 2 Sam. 12 22 1 K. 2.10.20 25.16.16 Did Naboth well 1. King 21.3 to deny Ahab his vineyard who deserued it and offered mony for it Hee did well 1. Because God gaue an especiall law to this people that hereditarie possessions should not passe from one tribe to another but should bee reteined still in the tribes who to that purpose must marrie amongst themselues a Leui. 25 23 Num 36 7.9 because God would haue that stock to be knowne out of which hee had decreed the Messias to be borne What if the Magistrate offer thee some open and great wrong what must thou doe I must not vse any violence against him for now no priuate person hath with Ehud Iudges 3.21 Extraordinarie commandement from god Tihis 7 questiōs after are added of purpose to this English trāslation to kil Princes as may be obserued in the Lords prouident disanulling of such trayterous attempts And here note that all such persons as in the Scriptures attempted any thing against the life euen of Tyrants they had not onely a personall warrant from God but also effected their purpose and without the losse of their owne liues deliuered the people And surely it were better for priuate men priuately to beare all wrongs done by Princes as it were in a doubtfull case then in auenging themselues to sin against God For here Christ bids mee to turne the other cheeke that is to beare all wrongs done especially by my gouernour for Gods sake knowing this that he who is reiected by men is not for an iniurie receiued abiected by God Secondly it becommeth wise men to try all meanes and suffer all wrongs rather then to rise in Armes against Gouernours Thirdly if it bee an inferior magistrate who wrongs me I am to come by supplycatorie petition to the superior for his aid and euen against him vse rather Lawe then force in a free common weale Fourthly I am by flight to auoid the present wrong of my gouernour This in the Scriptures wee finde Practised by Gods people to Pharaoh Exod 5 1. Isa 29 7 and the same people to Nebuchadnezzar a tyrant were commaunded to performe obedience and to pray for him His successor Darius Daniell obeyed and said O King liue for euer b Dan. 6 21 And when Dauid was moued to kill Saul though he was to succeed him in his kingdome and had receiued many wrongs from him as that he gaue his wife to another banished him out of his kingdome and killed the priests for his sake yet he said God forbid that I should lay hands vpon the lords annointed c 1 Sam 26 11 and when he had but cut off the lap of his garment he was grieued for
him and made not many but one onely wife nor brought diuers but one wife vnto him Also whoredome adulteries detestable sodomy and buggery with beasts do repugne this doctrine Leuit. 18.20 Rom. 1. Leu. 18.20.22.23 20.10.11.12.13 Rom. 1.26.27 Heb 13.4 1. Cor. 7.2 What kind of men may marry Mariage is honorable amongst all men and the bed vndefiled wherefore all sorts of men may marry yea it is necessary and inioyned them which cannot liue continently Let euery man haue his owne wife where the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him haue is commanding not leauing it free Whether is it lawfull for the Ministers of the Church to marrie Yea because God hath made them also fit for marriage and procreation of children Gen. 1.27 2.18.24 Heb. 13.4 and the law of nature alloweth of coniunction betweene male female Secondly because it is holy good and honorable amongst all men and the bed vndefiled For Christ calleth mariage a diuine coniunction and therefore holy when he saith Those whom God hath ioyned together And Paul saith Mariage Mat. 19.6 1. Tim. 4.4.5 1. Cor. 7.14 1. Tim. 2.15 Tit. 1.15 1. Tim. 3.2 Tit. 3.6 meate and such like are sanctified by the word and prayer Also the vnbeleeuing man is sanctified by the beleeuing wife Also the woman is saued by bringing forth children in faith To conclude To the cleane all things are cleane And Paphnutius said in the Nicene Synode that it was chastitie for a man to lie with his owne wife Sozom. lib. 1. cap. 23. Thirdly because a Bishop saith the Apostle of the Gentiles must be vnreproueable the husband of one wife not of one Church as the Romanists say for the Apostle speakes not in that place of the Bishops office but of the qualitie of his persoÌ„ nor forbids him to marry any other if his first wife die for he that marieth a second wife after the death of the first is the husbaÌ„d of one wife if he be content with his own wife but he wil haue an honest man to content himself with one wife not to haue two or moe wiues at one time after the maner of the Iewes Gentiles 4. Because the Ministers of the Gospel represent not the Leuiticall priests who yet did not perpetually abstaine from their wiues but onely whilest they serued about the holie things in the Temple for they were types and figures of Christ our Mediator whose more then angelike puritie they ought euery way to represent beyond the custome of men Also when they were to enter into the tabernacle they abstained from wine a Leu. 10.9 from the buriall of the dead b 21.1 and from shauing c vers 5. wherein notwithstanding the Romish priests do not imitate them but yet they that are godly know how to moderate the vse of mariage for a time as also how to possesse their vessels in holiâ—â—sse d 1. Thess 4.4 And that they must sometimes refraine that they may giue themselues to prayer e 1. Cor. 7.5 which yet Paul will not haue to be perpetuall Fiftly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inuersion because the priests prophets prophetesses Apostles as Peter Philip and others mentioned 1. Cor. 9.5 apostolicke men for Polycrates sonne to Gregorie Nazianzene Bishop of Ephesus saith he was the eight Bishop and sprung from Bishops his auncestors were married f Euseb lib. 5. Eccl. hist Sixtly because Daniel giueth Antichrist this note to rule in the Church not regarding women but defiling the Church with filthie and incestuous lusts g Dan. 11.37 And Paule plainely calleth the Law of being vnmarried in generall a doctrine of diuels h 1. Tim. 4.1 Seuenthly because Christ saith They worship me in vaine teaching for doctrines mens precepts i Mat. 15.9 19.12 willing all men to vse mariage except those whom either nature hath made vnfit or some casualtie made vnable or some speciall grace hath made continent so as that they can liue purely without mariage To all others Christ saith All are not capable hereof saue onely they to whom it is giuen and againe 1. Cor. 7.2 Euery one hath his proper gift one thus another thus And 1. Cor. 12.4 There are diuersitie of gifts which one and the same spirit worketh diuiding to euery one priuatly their proper gift as he will Eightly because the single life of the Romanists aboundeth with prodigious and infamous lusts yea euen amongst those Fathers that would be thought to liue like Curius but yet are Epicures Ninthly out of the Decrees of the third Councell of Carthage holden in the yeare of our Lord 421. in which the heresie of Pelagius was condemned at which Councell Augustine was also present it is plaine that Bishops were married For the twelfth Canon is in effect this We decree that the sonnes or daughters of Bishops or any Cleargie man shall not marrie with heathen people or Heretickes and Scismatickes Whether doth the Apostle 1. Timoth. 5.11 condemne those widowes whose marrying haue made voide their first faith giuen to God to keepe themselues continent This maketh nothing for the Nuns vowes wherin at least is to be obserued that which the Apostle requireth the younger widowes for danger of incontinencie saying ver 14. I would haue the younger to marrie But he teacheth that the younger widowes were not to be admitted vnto the number of the Deacons for that they are vnfit for that office who are tied with the bond of matrimonie But youth did often sollicite the yonger widowes to mariage which they could not contract without some offence and signe of lightnesse What thinke you then of vowes Some are holy and free touching things lawfull and possible and out of Gods word and will but others wicked compelled rash besides and often against Gods word and vndertaken besides the gifts giuen by God The first I thinke are to be obserued but these to be broken l Deut. 23.21 according to the old saying In an ill promise break thy faith in a wicked vowe change thy decree What things repugne this Doctrine The opinion of Pope Syricius and of the Romanists who blasphemously pronouÌ„ce contrary to the Apostle m Heb. 13.4 that mariage is an vncleanenesse pollution of the flesh They forbid the maried holy orders vrging the vowe of perpetual single life and forswearing mariage against the expresse word of God to those that are to bee ordained They call the solemne vowe of continencie an impediment hindring contract in matrimony and breaking the contract made nor that it is lawfull after the solemne vowe such as the Monkes and Nunnes make They say that the single life is an Angelicall kinde of life deseruing remission of sins Whether may a man mary another wife his first wife being dead Hee may First because that saying of God It is not good for man to bee alone n Gen. 2.18 is generall and perpetually true Secondly the Apostle saith
If the man be deade the woman is free from the lawe of her husband o Rom. 7.2.3 so as she is no adulteresse if she be maried to another and 1. Tim. 5.14 Let younger widowes mary and 1. Cor. 7.37 The woman is bound by the law vnto her husband being aliue but if her not first second or third but indefinitely husband be dead she is at libertie to marie another So may a man also by the same lawe Thirdly Abraham the father of all beleeuers maried Cethura after Sarahs death p Gen. 25.1 Fourthly because it is better to mary then to burne q 1. Cor. 7.9 15. and vers 8. 9. he commaundeth the vnmaried and widowes to mary if they cannot liue continently also If the vnbeleeuer will depart let him depart A brother or sister is not subiect in such like things vers 15. VVhat is contrarie to this doctrine The errour of Tertullian Hierome and others who to the end they might condemne second mariages do affirme that mariage is not dissolued no not by death VVhat things are required in the right and lawfull contract of Matrimonie Two things fitnesse which is not so much ro be gathered by the number of yeares as by the ablenesse of the bodie and lawfull consent What is consent It is a will proceeding from a sound and perfect iudgement whereby errour of the person craft drunkennesse foolishnesse parents threats iust feare externall compulsion and such like are excluded from contracting matrimonie all which must bee away to the ende that the will may be sound free and proceeding from a right iudgement So when the parents and brother of Rebecca sate in commission with Abrahams seruant about her mariage they said Call the maid that we may know her willing consent Gen. 24.57 VVhich is a lawfull consent That which agreeth both with the lawe of God and nature and with the honest constitutions of men VVhat doth the law of God and mercie require Honour and obedience toward our parents and shame and reuerence towards our kindred What is the honour due vnto the parents That the children contract not matrimonie without their parents counsell and will First for that the first man Adam tooke not a wife without Gods will and consent a Gen. 2.22 where God is said not only to haue created her but also to haue brought her vnto Adam Secondly because children are not at their ownâ—â—isposing but in their parents power Thirdly for that the Fathers Abraham Isaac b Gen 24.3 4. Iacob c 28.1.12 yea and Ismael d 21.21 though fierce otherwise and Sichem a Gentile e 34.4 shewed that mariage is not to be contracted without the parents consent Fourthly Paule saith Children obey your parents in all things f Eph. 6.1 Col. 3.20 and therefore in that matter of mariage Fiftly God did not ratifie a vow made by children without the parents knowledge or consent g Num. 30.6 much lesse matrimonie made by contract without parents consent Esay married wiues both which grieued and vexed his parents h Gen. 26.34 And the Scripture prescribeth precepts vnto the parents about giuing their children in mariage i Deut. 7.3 Ier. 29.6 1. Cor. 7.37 further Christ saith that the law of honoring parents is violated when the children take the parents goods without their knowledge and offer it vnto God in the temple k Mat. 15.5 How much more is that law violated when children withdraw themselues out of their parents power Which they doe when they contract matrimonie without their parents knowledge or consent But yet the godly Magistrate is to consider whether the parents haue reasonable or else vnreasonable cause to withstand and hinder it What contrarieth this doctrine The opinion of the Papists who do ratifie secret mariages contracted without either the parents knowledge or consent and that their consent is of honestie only and not of necessitie and with such mariages approue of rape when as a maide is taken violently out of her fathers house that after she is defloured she may be takeÌ„ to wife What doth modestie or reuerence towards kindred require That matrimonie be not contracted betweene those of consanguinitie affinitie within those degrees which are forbidden both by Gods law l Leuit. 18.6 and the honest constitution of Princes For such mariages are called vnlawfull and incestuous because they are not approued by publike lawes and ceremonies for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the mariage girdle which declared those mariages which were lawfull and publikely approued others which are made against the constitutions of Princes are called vnlawfull What rules are to be obserued in contracting matrimonie God hath propounded three in his law First mariage is forbidden in infinitum in the right line so well ascending as descending because the gâ—â—â—ter or superior in the right line hath alwaies the place of the father in respect of the yonger And the Scripture saith A man shall leaue father and mother and shall cleaue vnto his wife So Iohn cannot marrie his mother grandmother great grandmother c. nor his daughter neece cousin c. So Martha may neither be married to her father grandfather great grandfather nor to his son nephew nor cousin of the son or daughter n Leuit. 18.7.10 2. In the collaterall and equall line that is betweene brothers and sisters onely either of one parent or both ver 9.11 For wheras the first brothers married their sisters it is to be vnderstood of necessitie and by diuine dispensation seeing there were no other women in the world there was a precept of multiplying mankind o Gen. 1.28 3. In the collaterall and vnequall line as thou maist not marrie thy aunt by father or mothers side and so ascending for they are to thee instead of parents and so Martha may not marrie her vncle by the father or mothers side So though for the vncle to marry his brother or sisters daughter be not expressely forbidden yet because à simili from the like the like precepts are deduced thou maist not marrie thy brothers daughter nor his daughters daughter because thou art to them in their parents stead In the 18. of Leuit. see this at large Now for affinitie the law forbiddeth the son to marie his stepmother the father his sonnes wife or his daughter in lawe or her daughter and these are in the right line In the collaterall line the brother cannot marrie his brothers wife his wiues sister his wife liuing nor his fathers brothers wife nor the children of his sonne or daughter in law See Leuit. 18.15.16.17.18 Is this Leuiticall lawe concerning degrees a law ceremoniall or iudiciall or naturall and morall It is naturall and conformable vnto the law of nature and therefore not to be remitted by any but by God onely because euen the Gentiles were obliged and bound vnto it and the Scripture calleth more or lesse all
It is double 1. For comfort that we are freed from the dominion of sinne which maketh vs strangers from God The other for instruction that we should be thankfull to him that hath deliuered vs and with all care to take heed we do not againe intangle our selues in the snares of sinne least the later end be worse then the beginning c 2 pet 2.20 that is least our last estate be more miserable then our former d Mat. 12 15. Therefore Rom. 6.14 Paul reasoneth thus sinne ought not to raigne in vs because wee are not vnder the lawe which maketh vs guilty and prouoketh vs to sinn for which cause it is called the power of sinne e. 1. Cor 15.56 but vnder grace that is indued with the spirit of Christ by vertue whereof we do subdue the reliques of sinne Gal. 5.13.14 VVhat is the second parte Freedome from the morall law not in regard of obedience but in regard of iustification and condemnation that is from the dominion rigour extreame iustice the importunate exaction and iustification of the lawe or from the necessitie of perfect fulfilling of the law to attaine to righteousnesse Againe from the binding ouer to punishment and therefore from the care and feare of the anger and curse of God or of eternall death for breaking the law Gal. 3.13 Christ hath redemed vs from the curse of the law being made a curse for vs that is he susteined the curse inflicted by the law that we might escape the same and that we might obtaine the blessing of Abraham in Iesus Christ and that we might receiue the promise of the spirit by faith Hence Paul saith Rom. 6.14 we are not vnder the lavv because we are not vnder the curse nor vnder compulsion And that the lavv is not giuen for the Iust to vvit in regarde of the burden of the curse and compulsion VVhy are not wee freed thorow Christ from the first death as well as from the second death seeing both of them are the vvages of sinne and depend vpon that threatning Gen. 2.17 whensoeuer thou sinnest thou shalt die Because the kingdome of Christ is not of this worlde Iohn 18.36 Though he hath not cleane taken away the first death yet to the faithfull he hath changed the nature of it So as it is the vtter abolishing of the reliques of sinne and a gate vnto eternall life according to the rule Rom. 8 27. to them that loue god all things are a furtherance for their good which Dauid meaneth Psal 116.15 pretious in the sight of the lord is the death of his saints And Paule Philip. 1 21. death is to me aduantage And verse 23. I desire to remooue from hence and to be with Christ And. Eccle. 7.2 the day of death is better then the day of ones birth And Cyprian saith death is the gate to life the victorie of warre the hauen of the sea 3 We must put a difference betweene the times of the Kingdome of grace and the glory of Christ and the distinct times of the benefits of God the soule of the beleeuer is regenerate in this life but the body must of necessity first die before it be regenerate 1. Cor. 15.36 43. That which thou sowest is not quickned except it first dye now saith he verse 44. it is sowne a naturall body but it riseth a spirituall body not in substance but in quality for he calleth that a naturall body which liueth by the soule alone and a spirituall which together with the soule is quickned with the spirit of God 4 For the exercising of the faith hope inuocation and of the dutyes of charity of the faithfull in the conflict 5 Because the death of the flesh according to the saying of Paule 1. Cor. 15.26 is the last enemy which must at length be abolished by a glorious resurrection VVhat is the vse or effect of this libertie That the beleeuers haue a quiet conscience they doe no more tremble at the law but are delighted with it a They beleeue that their obedience though imperfect is acceptable to god as to a father b VVhat is the third parte of Christian lihertie The giuing of the holy ghost which is the inuisible inward sealing vp of the former Rom. 8.15.16.18 ye haue not receiued the spirit of bondage to feare but the spirit of adoption whereby we cry abba Father And. Verse 16. And he testifieth with our spirit that we are the sonns of God now if we be sonnes then heires also euen the heires of God and fellow heires with Christ He doth also take away the vaile of our heart that is that miserable slauery of blindnes and the yoke of darknes whereunto we are subiect by reason of sinne and doth enlighten the heart conuerteth it to the Lord and maketh vs fit to behold the light of the Gospell that we may be deliuered from this slauerie of blindnesse into the libertie of light Therefore 2. Cor. 3.17 Where the spirit of the Lord is there is libertie that is quickening or illumination thorow the holy Ghost by the preaching of the Gospell whereby that vaile of ignorance darknesse and weakenesse is taken from our hearts that we might be able to behold the glorious face of Christ and lastly it causeth vs to obey the law not by constraint but willingly and chearefully Psal 51.14 What is the fourth part of Christian libertie Freedome from the rites of Moses his Law or from the ceremoniall Law and much more from the traditions and inuentions of men which are ordained for the worshipp of God and first from the sacrifices and sacraments commaunded of God to the people of the Iewes which because they were but types and shadowes of the truth ought to cease after the truth was reuealed as now being fulfilled and hauing obtained their end for which they were ordained as the Apostle teacheth in the whole Epistle to the Hebrewes concerning which we must obserue this rule All the ceremonies of Moses before at or after the comming of Christ in the flesh are abolished so as he which will obserue them falleth from the libertie which we haue in Christ Gal. 2.4.5 and chapt .. 3.25 After that faith came c Ep. 2.15 Ga 2.14.16 vvee are no longer vnder the Schoolemaister Further from the necessitie of obseruing certaine legall things concerning things indifferent as of the choyse and eating of certaine meats obseruing of daies and such like of both which parts of libertie Gal. 5.1.2.13 a What call you things indifferent Basill calleth them such things as be in our power and indifferent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzene such things as be placed in the meane Chrysostome vpon the Rom. calleth them things indifferent So then things indifferent are workes or actions which of themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in their owne nature are neyther good nor euil but are iudged good or euill by the circumstances of the vse of them Or else those things or
actions are said to be indifferent which by the law or word of God are neyther precisely commaunded neyther expressely forbidden to be done As to eate flesh or this kinde of meate this day or that day or not to eate to weare garments of this fashion or colour or not to weare them For such things which are eyther expressely commaunded in the word of God or are manifestly contrarie to the word of God as to be present at Masse to be partaker in superstitions contrarie to the word of God and repugnant to the benefit of Christ or else such as be impious by reason of the opinon of merit or worship ioyned with them are not middle things and indifferent Is it lawfull vvithout all respect and indifferently to vse things that be middle and indifferent No but these cautions are to be obserued 1. Concerning faith to wit that we neuer enterprise or dare to doe any thing with a doubting conscience which causeth a scruple as whether it be lawfull for vs to vse this thing to doe that thing with a good conscience or not But that we be thereby perswaded out of the word of God what is lawfull for vs what is commanded what is forbidden according to that Rom. 14.5 Let euerie man bee fully perswaded in his owne minde and verse 14. There is nothing vncleane of it selfe but to him that thinketh any thing to be vncleane to him it is vncleane And vers 22. and 23. Blessed is he that doth not condemne himselfe in that thing which he alloweth c. 2 In the vse of things indifferent three sortes of men are to be considered For some be weake in faith that is lesse exercised in the Doctrine of faith and not knowing their Christian libertie some be obstinate some in deed bee stong and haue learned what Christian libertie is Concerning the first we must beware that wee vse not those thinges which we haue learned out of Gods word to bee indifferent eyther to satisfie our owne lust or rashly and vnseasonably with the offence of our brother that is yet weake in faith but that wee should moderate the vse of those things for the edification of our brother as yet weake thorow ignorance and but a Nouice in the schoole of Christ and that so long till those simple ones may be instructed a Rom. 14.2 One man such an one as hath well profited in the knowledge of the Gospell and knoweth what that meaneth whatsoeuer GOD hath created is good and nothing is to bee refused if it be receiued with giuing of thankes 1. Timoth. 4.4 So that all thinges are pure to the pure but to the polluted and vnbeleeuing nothing is pure but their minde and conscience is defiled Titus 1.15 Thinketh hee may lawfully eate any thing But another being weake in faith eateth hearbs he that eateth namely knowing his libertie let him not esteeme as nothing him that eateth not that is let him not proudely despise him and hee vvhich eateth not let him not condemnd him that eateth that is Let him not condemne that hee vnderstandeth not So 1. Corinth 8.11 Doe not thou destroy him vvith thy meate for vvhom Christ died VVherefore if meate offend my brother I will not eate flesh vvhile the vvorld endureth least I should offende my brother And to the second kinde of men this rule doth appertayne The obstinate superstitious or such as maliciously seeke to insnare our libertie are at no hand to bee confirmed by our abstinence in the abuse of libertie in their wicked opinion Wee must yeelde vnto the weake for their edification But to the Pharisees that is such as bee obstinate and malitiously seeke to intangle our libertie wee must yeelde nothing at all that our Christian libertie may bee maintayned safe and sound Whereupon Christ Math. 15.24 Let them alone So Paule permitted Timothie to bee circumcised hauing regarde of the infirmitie of the beleeuing amongst the Iewes a Act. 16.3 But would not suffer Titus to bee circumcised because it was needefull for him to defende the christian Libertie against the obstinate and such as creept in priuilye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2.4 Or laye in waiteb. 4 Our libertie is not to be dissembled or neglected but to be vsed to the edification and confirmation of those which are alreadie strong and are well instructed in the word So Paule Gal. 2.11 writeth that he did verie sharpely reprooue Peter because to please the Iewes he had withdrawen himselfe from the Gentiles least he should offend them whereby he did embolden the obstinate Iewes to iudge the Gentiles for euer to be vncleane 5 Those which be ignorant and frowardly weake must not condemne that they know not but must leaue their power and libertie to those which be stronger then themselues a Ro. 14.13 Neyther let any Church condemne another because of their diuers manner of obseruing of things indifferent as it fell out with no small danger in the primitiue Church about the feast of Easter and fasting What should we thinke of the tradions of men which are not ordained of God Wee must haue respect to the written word of God alone in whatsoeuer concerneth his worship and not vnto the traditions of men For God hath reuealed vnto vs the manner how he will be both knowne and worshipped And therefore there is no obedience due to constitutions which concerne doctrine or the spirituall gouernment which are eyther directly or indirectly contrarie to the word of God and doe drawe men from Christ or else to such rites and ceremonies whereof some bee foolish vaine and verie toyes others eyther in themselues or by some other accident superstitious other some impious and wicked as the selling of Masses praying to Saints vowes of single life the differences of meates the supremacie of the Bishop of Rome the making of Idoles and the crosses the opinions of freewill of merits and of Indulgences of transubstantiation of the Chrisme of fasting in Lent of holy-water of the consecration of Altars the determinations of Councils monasticall vowes prayers for the dead the dreame of Purgatorie the worshipping of reliques Math. 16.6 Beware of the leauen of the Pharisees and 15.9 In vaine doe they worship me vvith commaundements of men And Ezech. 20.18.19 VValke ye in my precepts and not in the precepts of your Fathers VVee ought rather to obey God then men Act. 5.29 If any man preach another Gospell let him be accursed Gal. 1.9 But lawfull ceremonies ordained by an Ecclesiasticall Synode without all opinion of worship and of necessitie but that all things might be done in the Church comely and according to order 1. Cor. 14.40 although not of themselues yet by the law of charitie ought to be obserued So as he which doth contemne them and obstinately refuse them with offence is guiltie before God of violating order and breaking the bond of charitie But where there is no scandall not obstinate disobedience they do not sinne which omit such