is vrged when obedience cannot possibly bee performed But here it is necessarie that we distinguish and discerne the nature of men corrupted from it selfe being vncorrupted For in nature beeing not as yet depraued or corrupted through sinne there were and shal be againe also in nature perfectly restored these two vses of gods lawe especially The first is the whole and entire conformity of man with god For there did shine and againe shall shine in the minde of man the perfect knowledge of god and his will and the same did woorke againe shal worke the correspondence and congruity of all our inclinations and motions with this diuine order that is perfect iustice and righteousnesse before god For the mind iudging aright doth rightlie also gouern guide the hart wil not being through stubburnesse peruerted depraued Nowe that both there was perfect knowledge of the law in mans nature not yet fallē and did woorke also in it perfect conformity with god the doctrine concerning the image of god doth testify whereunto man was created which is by Christ in vs restored The other vse of the Law in nature vncorrupted is a good conscience or a certaine perswasion of gods fauour and a certaine hope of eternall life For when as the Lawe both commandeth perfect obedience and promiseth eternall life to those that perfourme it Therfore it worketh in nature vncorrupted as perfect obedience so also certaine expectation of the reward according as it is saide Leuit. 18. Rom. 10. Gal. 3. He that doth them shall liue in them Mat. 19. If thou wilt enter into life keepe the commaundements But in nature now corrupted there are other effects or vses of the Law those partly accidental partly the remaines of those proper effectes which it hath in nature vncorrupted partly in the regenerate partly in the vnregenerate As therefore the whole Law is a Schoolemaster to Christ so likewise is the Morall whereof the first vse is both in the regenerate and vnregenerate the preseruing and mantaining of discipline both in the church and without also For the Lawe both being by god himselfe engrauen in the mindes of all men and speaking by the voice of teachers magistrats doth by binding of the conscience and by denouncing ordaining of punishments by shame bridle restraine the vnregenerate also so that they shunne open and manifest wickednesse and some order is thereby kept in the world amiddest the furies of Diuels and wicked men that mankinde may be preserued and the church thence collected and gathered 1. Tim. 1.9 The Law is giuen to the lawlesse and disobedient But albeit this vse of the law doth chiefely belong vnto the vnregenerate who are not bridled by the loue of god and righteousnesse but by the feare of punishment onely shame not to make open profession of wickednesse yet hath it place also in the godly For they indeede haue another bridle whereby they are guided euen the holy ghost illightening and inclining their harts vnto obedience but yet by reason of the weakenes and corruption of the flesh prone to sinne experience teacheth that this chaine and bonde also is profitable and necessary for them for the shunning and auoiding of transgressions Many places also of Scripture witnesse this which threaten euen vnto the saintes if they run into grieuous offences grieuous punishments As Ezech. 18. If the righteous turne away from his righteousnesse and commit iniquity hee shall die for it And the examples of punishmentes as of Eli of Dauid and many others For therefore both threatnings and examples are set before the godly to keepe them in good order The second vse is the acknowledgement and accusing of sinne in the regenerate and vnregenerate Rom. 3.20 By the Law commeth the knowledge of sinne Rom. 7.7 J knew nothing but by the Lawe for neither had I knowen lust except the Law had said Thou shalt not lust This vse of the Law belongeth vnto all men because all haue so much knowledge of the Lawe as is sufficient to breede in them a pricke and remorse of conscience But there is a double effect hereof For in the vnregenerate the knowledge of sin of the iudgement of God against sin engendereth an hatred of god an increase of sinne For so much the more doth nature not yet regenerated desire to commit and excuse sinne and murmureth against gods iudgemēt how much the more the law vrgeth and presseth the prohibition and condemnation of sinne Rom. 4.15 The Law causeth wrath Rom. 7. Sinne took an occasion by the commandement and wrought in mee al manner of concupiscence Moreouer if those vnregenerate be also reprobate then woorketh it at length in them despaire and blasphemy Therefore 2. Cor. 3. it is called the ministery of death But in the elect the knowledge of sinne is a preparing of them vnto conuersion For it woorketh in them a desire of Gods fauour and of deliuerance from sinne enforceth them despairing of their own righteousnesse to seeke for righteousnesse and life in Christ their Mediatour And after they are once conuerted it continually instructeth them with due contrition truely to humble themselues in the sight of God and maketh them to profit and goe forwarde daily in true conuersion vnto God and in the dread fear of God Now although many wicked men beeing blinded with security doe not acknowledge their sinne for a time yet the Law accuseth all and the terrours and torments of conscience doe at length oppresse them Vnto the regenerate also although they neither are subiect to damnation neither liue without the acknowledgement and bewailing of their sinne yet necessary is the preaching meditation of the Law that thereby they more and more knowing the remnants of sinne which are in them may continue and go foreward in true repentance and amendment of life Moreouer concerning both these vses namely the maintenance of Discipline and acknowledgement of sinne it is said that the Lawe is a Schoolemaster vnto Christ For neither can men be instructed concerning god neither doth the holy ghost woorke faith and conuersion in their heartes except open and manifest transgressions be eschewed and they persist not in sinnes against their conscience Jsai 66. J will regard the poore and contrite in spirite Rom. 8.13 If yee mortifie the deedes of the bodie by the spirite ye shall liue but if yee liue after the fleshe ye shall die Neither do they indeede seeke for desire earnestly deliueraunce from sinne and death who doe not truely knowe and agnise the greatnesse of sinne Joh. 9.41 If yee were blind yee should not haue sinne but now yee say Wee see Therefore your sinne remaineth The third vse of the moral Law is proper vnto the regenerate to witte an instructing and informing of them concerning the true seruice and woorship of God This is done by the doctrine of the Lawe in teaching and exhorting For seeing there are yet remaining manifold ignorāces
is gratefull vnto him thou shalt reape thence no comfort 2. Because there is first of all true consolation where there is thankfulnes for except thou be thankful thou canst not applie vnto thy selfe the merit of the Sonne of God For it is offered and applied onely to vs being thankful now thou canst not shewe thankfulnesse except thou knowe after what maner the Lord bestoweth on vs his benefites 3. The knowlege of our thankfulnesse is required necessarily because it is the chiefe ende and scope of our deliuery 1 Iohn 3.8 for this purpose appeared the Sonne of God that he might destroie the workes of the diuel 4. That we may know that those thinges which we doe are no merit but onely a declaring of our thankfulnes And what thou giuest thankes for that thou knowest that thou hast not deserued 5. By this thankfulnes our faith comfort is confirmed in vs. Obiection That which of it selfe followeth is not necessarie to be taught But thankfulnes must needes follow of it selfe Therefore it is not necessarie to be taught Aunswere Thankfulnes followeth deliuerie But not the maner of thankfulnes likewise for of this we are to bee instructed out of the word of God Furthermore that proposition is not vniuersally true for a thing may be taught which of it selfe doth greatlie followe for greater and fuller knowledge and confirmation Now thankfulnes it selfe we know 1. Out of the Gospel because it promiseth deliuerie with a condition of repentance 2. Out of the Law because the Law in speciall doth declare and determine the kindes of obedience Seeing that then the true sure and onely comfort of the faithful is the scope of the whole doctrine of christianity seeing that to that comfort these three are necessarily required that is The consideration of mans miserie of his deliuerie and of his thankfulnes it appeareth that these three are the chiefe partes of Christian doctrin And therfore we wil intreat of thē hereafter in order THE FIRST PART OF THE MISERIE OF MAN Whence knowest thou thy miserie OVT of the law of God a Rom. 3.20 What doth the Law of God require of vs That doth Christ summarily teach vs Mat. 22. Thou shalt loue the Lord thy God with all thy hart with all thy soule with al thy minde with all thy strength b Luk. 10.27 This is the first and the great commaundement and the second is like to this Thou shalt loue thy neighbour as thy selfe On these two commaundements hangeth the whole Law and the Prophets Art thou able to keepe all these thinges perfectlie No truely c Rom. 3.10 23. 1 Iohn 1.8 For by nature I am prone to the hatred of God and of my neighbour d Rom 8.7 Ephes 2.3 Tit. 33. Did God then make man so wicked and peruerse Not so e Gen. 1.31 But rather hee made him good and to his owne image f Gen. 1.26 27. that is endewed with true righteousnes and holines that hee might rightly know God his creator and hartily loue him liue with him blessed for euer and that to lawde and magnify him g 2 Cor. 3.18 Col. 3.10 Eph. 4.24 Whence then ariseth this wickednes of mans nature From the fall and disobedience of our first parentes Adam and Eue h Gen. 5. Rom. 5.12.18.19 Hence is our nature so corrupt that wee are all conceaued and borne in sinne i Psal 51.5 Gen. 53. Are wee so corrupt that wee are not at all apt to doe well and are prone to all vice Indeede wee are except we be regenerated by the holie Ghost k Iohn 3.5 Gen. 6.5 Iob. 10.4 15 14.16 3◠Esaie 53 6. Doth not God then iniurie to man who in the Law requireth that of him which he is not able to perfourme Noe l Iohn 3.5 Eph. 4.24 For God had made man such a one as he might perfourme it But man by the impulsion of the diuel m Luk 10.30 and his owne stubburnesse bereaued himselfe and all his posteritie of those diuine graces Doth God leaue this stubburnesse and falling-away of man vnpunished Noe But is angrie in most dreadfull maner n Rom. 5 1◠Heb. 9.27 as well for the sinnes wherein we are borne as also for those which our selues commit and in most iust iudgement punisheth them with present and euerlasting punishmentes as himselfe pronounceth Cursed bee hee that confirmeth not all the words of this Law to doe them o Deut. 27.26 Gal. 3.10 Is not God therefore mercifull Yea verilie hee is mercifull p Exod. 34.6 but so that hee is also iust q Exod. 20.5 Psal 5.5 2 Cor. 6.14 Wherefore his iustice requireth that the same which is committed against the diuine Maiesty of God should also be recōpenced with extreme that is euerlasting punishmentes both of bodie and soule IN THIS first part concerning the Miserie of man there are three places handled 1 Of sinne 2 Of the creation of man which maketh to the vnderstanding of the former place concerning sin 3 Of free will How we come to the knowledge of our miserie and sinne By the Lawe We know our miserie and that we haue sinned out of the Lawe of God which exacteth and requireth of vs the contrarie to that which is in vs. For we are prone to hate God and our neighbour which is very sinne it selfe but the Lawe requireth of vs the loue of God Nowe the name of miserie stretcheth farther then the name of Sinne. By the name of miserie we vnderstād the euil of trespas or offence that is al sin and the euil of punishment which comprehendeth al the destructions of our reasonable nature as griefes torments calamities To be short the euil of punishment comprehendeth al miseries and sinnes that follow after wherewith sinnes that goe before are punished So the numbring of the people committed by Dauid is both a punishment and a sinne That our miserie is learned out of the Law it appeareth sufficiently by this syllogisme or reason whose * That is proued by a syllogisme Whose maior being set by the Law Deut. 27.16 Gal. 3.30 Mat. 22.38 Maior or first proposition the Law it selfe mentioneth Accursed be euerie one who abideth not in the perfect loue of God and his neighbour Now this loue of God Christ calleth the first greatest commandement Likewise our conscience addeth the * And Minor added by our conscience The conclusion must necessarily follow as an approbation of the sentence of the Law Mat. 22.37 The part of the maior explicated 1 Why In perfect loue and what that is Minor or second propositiō I haue not abiddē in al of these two propositiōs ariseth the conclusion which is the approbation or alowing of the sentence of the Lawe therefore I am accursed So then out of the Law commeth our knowledge of sinne Neuertheles the Maior or first proposition is to be declared more at large First it is said
at the creation by his perpetuall efficacy and operation and doth inspire into all by his vertue true notions and right election But if they challenge a libertie vnto the creatures depending of no other cause whereby it is guided wee denie their whole argument as knowing such a liberty of creatures to stand against the whole Scripture and that it only agreeth vnto God For him alone doe al things serue In him we liue and moue and haue our being he giueth vnto al not only life or power of mouing themselues but euen breathing too that is very mouing it selfe To the same tendeth this Obiection also If the will The will worketh togither with God is not mere passiue when it is conuerted of GOD or turned and inclined to other Obiectes cannot with-stand it is euen meere passiue and so woorcketh not at all But this consequence deceiueth them because there is not a sufficient enumeration in the Antecedent of those actions which the will may haue when it is mooued of GOD. For it is able not only to withstand God mouing it but also of it owne proper motion to assent and obey him And when it doth this it is not idle neither doth it onely suffer or is mooued but it selfe exerciseth and mooueth her owne actions And yet this is to bee vnderstoode of the actions of the wil not of the new qualities or inclinations which it hath to obey God For these the wil receiueth not by her owne operation but by the working of the holy Ghost The will of man withstanding the reueiled will of God is yet guided by his secret wil therefore resisting doth not resist Thirdly they say That which withstandeth the will of God is not guided by it But the will of men in manie actions withstandeth the will of God It is not therefore alwaies guided by the will of God But the consequence heere faileth because there are foure termes For the Maior is true if both the reuealed and the secret will of God bee vnderstood so that simplie and in all respects it bee withstood and that bee doone which simply and by no meanes it would haue done that which is impossible to come to passe because of the omnipotency and liberty of God But in the Minor the will of God must bee vnderstoode as it is reuealed For the secret decrees of Gods will and prouidence are euer ratified and are perfourmed in all euen in those who most of all withstand Gods commandements Neither yet are there contrarie wils in god For nothing is found in his secret purposes which disagreeth with his nature reuealed in his woord And God openeth vnto vs in his Law what he approueth and liketh and what agreeth with his nature and the order of his mind but he doth not promise or reueal how much grace he wil or purposeth to giue to euery one to obey his commandements God though the mouer of wicked wils yet not the mouer of the wickednes of the wil◠Fourthly as touching this Obiection If all motions euen of wicked willes are raised and ruled by the will of God and manie of these disagree from the Lawe of God and are sinnes god seemeth to be made the causer of sinnes The aunswere is that it is a paralogisme of the accident For they disagree from the law not as they are ordained by or proceed from the wil of god for thus far they agree very wel with the iustice and Law of God but as they are done by men or Diuels and that by reason of this defect because either they doe not know the will of god when they doe it or are not moued by the sight knowledge therof to do it that is they doe it not to that end that they maie obey God who will so haue it For whatsoeuer is doone to this ende it disagreeth not from the Lawe seeing the Law doth not but with this condition either commaund or forbid any thing if God hath not commanded a man to doe otherwise So doth the Lawe of God forbidde to kill anie man except whome God hath commaunded anie to kil Who then killeth a man God not commaunding it hee out of doubt doth and offendeth against the Lawe Neither doth God dissent from himselfe or his law when he wil haue some thing done either by his reueiled or secret will otherwise than according to the generall rule prescribed by himselfe in his Law For hee hath such endes and causes of all his purposes as that they cannot but most exactlie agree with his nature and iustice Fifthly they obiect Libertie which is guided of another can not be an image of that liberty which dependeth of no other which is in god But the liberty of mans will is the image of the liberty which is in god Therefore the liberty of mans will dependeth not or is not guided by the will of god We denie the Maior For seeing that euerie thing which is like is not the same with that vnto which it is like to conceiue in some sort the libertie of God it is enough that reasonable creatures doe woorke vpon deliberation and free election of will albeit this election in the creatures is both guided by themselues and another in God by no other than by his owne diuine wisedome The image of a thing is not the thing it selfe and the inequality of degrees taketh not awaie the image as neither the likenesse and similitude of some partes taketh awaie the dissimilitude of others Wherefore the libertie of reasonable creatures both is gouerned of God and is notwithstanding a certaine image of the libertie which is in God because it chooseth thinges once knowen vnto it by her own and free or voluntary motion For as of other faculties or properties so also of libertie it is impossible that the degrees should bee equall in God and his creatures whereas all thinges are infinite in God and finite in his creatures Seeing therefore wisedome righteousnesse strēgth in the creatures is the image of the vnmeasurable wisedom righteousnes power which is in god a portion also of liberty agreeable and competent for the creatures may be the image of the liberty which is in God The will is not idle or mere passiue when God worketh by it no more than the sun raine and such like instrumentes of Gods operation Sixtly they say If the creature cannot but doe that which God wil haue done and cannot do what god will not haue done the wil hath no actiue force but is wholy passiue especially in our conuersion which is the work of god Likewise there is no vse of laws doctrine discipline exhortation threatnings punishments examples promises and lastly of our study and endeuour Wee denie the consequence Because the first or principal cause beeing put the second or instrumentall cause is not thereby taken away For as god lightneth the world doth quicken the earth bringeth foorth corne nourisheth liuing creatures yet are not the
or second causes produceth those effectes to which those creatures or causes are by the accustomed and common order of nature fit and so made of God as when he susteineth vs by nourishments Deutr. 8 3. and driueth away diseases by medicines Isay 38.21 Take a lump of drie figges and lay it vpon the boile and he shall recouer So likewise God by his worde written read heard sheweth vnto vs both his will himselfe Luk. 16.29 They haue Moses and the Prophets let them heare them His mediate working sometimes by good means sometimes by bad Moreouer the mediate woorking or action of God is doone sometimes by good sometimes by vitious and sinfull instruments as wel naturall as voluntary Yet in such wise that the work of God in them and by them is alwaies most good most iust and most holy For the goodnesse of gods works depend not vpon the goodnesse wisedome and rightnesse of the instrument but of god As touching good instruments that by thē God worketh verie wel there is no controuersie among the Godly but of euill instruments all thinke not the same Neuerthelesse yet except we wil deny 1 the trials and chastisementes of the Godlie or 2 the punishmentes of the wicked which are doone by the wicked both to bee iust and to proceede from the will power and efficacie of God as also 3 the vertues and such actions and deedes of the wicked as haue beene for the safetie of mankinde to be the giftes and blessings of God that is except we will deny that God is a iust iudge of the world and power-full in operation and the efficient of all good thinges wee must needes doubtlesse confesse that God doth also execute and accomplish his iust and holy works and iudgementes by euill and sinfull instruments So God Numb 23.8 blesseth Israell by Balaam Deutr 13.3 tempteth the people by false Prophetes 1. Sam. 16.14 vexeth Saul by Satan 2. Sam. 15 12. punisheth Dauid by Absalon 8 He worketh al good things Euen in all creatures 8 All good thinges done by the will of God both great and small hee woorketh good things so that not onely hee doth engender and preserue in them a generall power and force of woorking but doth also effectuallie moue them so that without his will being effectuall and woorking that power and force neuer in any thing sheweth forth it selfe or is brought into act that is not onlie all force of working but also the act and operation it selfe is in al creatures from GOD as the efficient thereof and directer For by the name of good are vnderstood What thinges are saide to bee good 1 The substances and natures of thinges 2 Their quantities and qualities forces or powers or inclinations 3 Habits and faculties of the minde conformed to the will of God 4 Motions actions and euents as they are motions and agree with the Law of God 5 Punishments as they are the execution of gods iustice and are inflicted by god the most iust and righteous iudge of the world All these since they are either things created of God or some thing ordained by him and agreeing with his diuine Lawe and iustice they must needes both partake of the nature of good and proceed from god their efficient and by his prouidence continue and be directed Furder 5 All thinges present past and to come done by God whereas al thinges are saide to be done by the prouidence of God we vnderstand both things past euen from the beginning of the woorlde thinges present and thinges to come euen to all eternitie Isay 46.9 Remember the former thinges of olde for I am god and there is no other god and there is nothing like me c. 9 He permitteth also euill things to be doone 9 God permitteth euill thinges Euill is twofolde the one of crime or offence which is sinne the other of pain or punishment which is euerie destruction or affliction or forsaking of the reasonable creature inflicted by God for sinne Example of each signification meaning is Ier. 18. The euill of punishment is a Moral good and is done by God If this nation against whom I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vpon them But now because the euill of paine or punishment being the exequution of the Law and declaration of Gods iustice is indeed a natural euil as it is a destruction of the creature but is in a consideration a moral good as it is agreeing with the order of gods iustice this sort of euils also not onely as it is an action or motion but also as it is a destruction or affliction of sinners is to bee ascribed to God as autor efficient thereof 1 Because hee is the first cause efficient of al good things now all euill of punishment or pain as it is a punishment dooth partake of the nature of morall good because the law and order of Gods iustice requireth the punishment of sinne 2 Because it is the part of a iust iudge to punish sinne But God is iudge of the world wil be acknowledged the maintainer of his iustice and glorie 2. Chron. 19.6 Ye execute not the iudgements of man but of the Lorde 3 Because the whole Scripture with great consent referreth both the punishments of the wicked and the chastisements and exercises Martyrdomes of the godly as also the passion and death of the Sonne of God himselfe which is a sacrifice for the sinnes of men to the effectuall and forcible working of the will of God As Amos. 3. There is no euill in the Cittie which the Lorde hath not doone Isay 47.5 I the Lord make peace and create euill Wherefore wee account in the number of good things the punishments of the wicked and gods iudgements which God not onely by his vnchangeable decree wil haue doone but also doth them by his effectuall power and will For although destruction be euill in respect of the creature who suffereth it yet is it good in respect of the Law and order of diuine iustice exacting it and in respect of God most iustly inflicting it executing as it were the proper and peculiar woorke of the iudge of the worlde 1 Obiection Wised 1.13 God made not death Answere True not before sin when he created all things 2 Obiect Hose 13.9 Thy destruction is of thy selfe Israel Answere True as concerning the desert but as concerning the effecting or inflicting of their punishments it is from God 3 Obiect He will not death Ezech. 18.23 33.11 Answere He wil not death with a desire of destroying God wil and wil not death or that he delighteth in the destruction vexation or perdition of his creature neither would he it or woulde effect or cause it if it were nothing else but a destruction and perdition But he will it woorketh it and delighteth in it as it is the punishment of sinne and the
conuicted by the force of the trueth to haue stubbornely sought after error and blindnes The difference of this true doctrine from others 1 This doctrine was deliuered from God other Sectes are sprung from men and haue beene inuented by Diuels 2 True Religion hath firme testimonies diuine such as quiet consciences The Law by nature known yet darckened and conuince al other Sects of error 3 In the doctrine of the Prophets and Apostles is deliuered the whole Lawe of God rightly vnderstood and vncorrupt and both the Tables of the Law are perfectly kept As for other Sects they cast away the principal parts of Gods Law that is to say the doctrine concerning the true knowledge and worshippe of God which is contained in the former Table of the Decalog as also they do reiect the inward and spirituall obedience of the second Table That little good and true which they haue is a part of the commandement concerning the discipline conteined in the second Table or concerning the outwarde and ciuile duties towardes men The Gospel by nature not knowen 4 The whole Gospel of Christ that rightly vnderstood is in the true church alone taught and in this true doctrine alone is it contained Other sects either are clean ignorant of it as the Ethnickes Philosophers Iewes Turkes who also are as very enemies of the Church or they doe patch some litle part of it out of the doctrine of the Apostles vnto their owne errors of which part yet they neither know nor perceiue the vse as the Arrians Papists Anabaptists and al other Heretikes of whom some concerning the person others concerning the office of our mediator maintaine errors Al these though they arrogate vnto themselues the title of the Church and professe the name of Christ yet since that they depart from that onely foundation of the Church which is Christ that is since they do not acknowledge Christ either to be true God or true man neither do seek for righteousnes and saluation wholy in him they are not the members of the true Church not so much as in outward profession as it is said 1. Iohn 4. Euery spirit which confesseth not that Iesus Christ is come in the flesh is not of God and this is the spirit of Antichrist The difference of this true Doctrine from Philosophie It is true that wee studie Philosophie and not the Doctrine of other sectes but yet there is a very great differēce between these twoo Doctrines 1. Philosophie is whollie naturall but the principall part of this doctrine that is the Gospel is reuealed from aboue euen from God 2. Only this doctrine declareth the Gospel Philosophie is quite ignorant of it 3. The Doctrine of the Church sheweth the originals of our miseries Philosophie doth not so 4 This doctrine whereas it doth assure vs of eternal life it doth minister comfort vnto our consciences and sheweth vs the way how to wade out of dangers Philosophie teacheth vs not so much as this 5. Of this we are taught the whole Law Philosophie letteth passe the chiefest partes Indeede Philosophie conteineth two partes profitable for mans life as Logick Mathematikes others which God would not deliuer in this doctrine But as concerning this doctrine Philosophie hath but a little part of the Law that obscurely and that taken out but of a few preceptes of the Law It hath certain common comforts those that are not common it hath not as being proper vnto the Church Commō comfortes are these 1 The prouidence of God or the necessitie of obaying him 2. A good conscience 3. The woorthines of vertue 4. The final causes or the endes which vertue proposeth 5. The examples of others 6. Hope of reward 7. A comparing of euentes because a lesse euil is compared vnto a greater Those comforts which are not common but proper vnto the Church are 1. Remission of sinnes 2. The presence of God in miseries themselues 3. Our finall deliuerie Certaine notes or markes by which the Church is distinguished from others The marks which distinguish the Church or the professors of true doctrine from others are these 1. Puritie of doctrine 2. The right vse of the Sacramentes 3. Obedience towards God and his doctrine both in life and maners Many times truly great vices do grow in the Church but they are not maintained as falleth out in other Sectes For the true Church is the first her selfe that doth comprehend and condemne them before any other As long as this remaineth so long remaineth the Church OF THE THIRD QVESTION Whence it may appeare that this Religion alone was deliuered of God which is conteined in the Scripture GOD in the very creation of the woorld put this bridle in the mouth of all reasonable creatures that no man without extreme and manifest impudencie such as was the Diuels in paradise durst saie that anie thing if it were once apparantly knowen to haue beene spoken or commaunded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heauens hearken O earth For the Lord hath spoken Thus saith the Lord. The woorde of the Lord came to Esaias Ieremias c. Since therefore it appeareth that the bookes of the olde and new Testament are the wordes of God there is no place left of doubting whether that bee the true Religion and doctrine which is conteined in them But whether these bookes were written by diuine instinct and by what proofes and Testimonies we are certaine of so great a matter this is a question not to be let passe of vs. Wherefore this question is necassary For except this aboue all other things remain stedfast and immoueable that whatsoeuer we read in the bookes of the Prophets and Apostles doth as truely declare the wil of God vnto vs as if wee did heare God openly speaking to vs from heauen it cannot chuse but that the very foundation and whole certainty of Christian Religion must bee weakned Wherefore it is a consideration worthy those who are desirous of the Glory of God and do seeke for sure comfort to enquire whence it may appeare vnto vs that the holy Scripture is the word of God To this question now long since answere hath bin made by the Papists that forsooth it is not otherwise certain The first part The autority of the Scripture doth not depēd of the Church then because the Church doth confirme it by her Testimonie But we as we neither reiect nor contemne the Testimony of the true Church so we doubt not but their opinion is pestilent and detestable who often saie that the holie Scriptures haue not their authoritie else-where then from the woorde of the Church For first wicked is it and blasphemous to say 1. Reason The reproch of God that the autority of Gods woord dependeth of the testimonie of man And if it be so that the chiefest cause why
of his disease Yet these benefites stretch no further than the commodities of this life and as other thinges which befall vnto the wicked in this life whether good or bad are turned to their destructiō but serue for the defence deliuery of the chosen for whose sakes God oftentimes like as he punisheth the wicked so also enricheth them with his benefits They are the ministers of the Elect by Christ The ministerie then and gard of Angels properly belongeth to the Saintes and chosen vnto whom that beeing lost by sinne is restored by the merite and benefite of Christ For hee is the heade of the Church which consisteth of Angels and men restoring that good will and coniunction which is betweene the members of the same bodie betweene men and Angels and vsing at his good pleasure the ministerie of Angels to safegard and defend his Eph. 1. That hee might gather together in one all thinges which are in heauen and in earth in Christ Psalme 97. and Hebrewes 1. Let all the Angels of god worship him Math. 13. Hee shall send his Angels Heb. 12.22 Ye are come vnto the mount Syon and to the Citie of the liuing god the celestiall Ierusalem and to the companie of innumerable Angels And Gen. 28.12 Iacob sawe a ladder which reached from earth to heauen on which the Lorde stoode and the Angels went vp and downe by it which signified Christ God man the Mediator Iohn 1.51 Ye shall see heauen open and the Angels of god ascending and descending vpon the sonne of man Now god doth manie things by Angels and sometimes by many together which he coulde as wel doe either without them Why God vseth the ministry of Angels beeing able to bring what hee will to passe whithout them or by anie one of them Partlie in fauour and regard of our infirmitie which vnlesse it see it selfe inuironed with many succours defences and instrumentes of his diuine power and bountifulnes falleth presently to doubting of the prouidence safegard and presence of god as it is manifest by the example of Elisaeus seruant 2. Kings 6. and by those consolations and incouragementes which promise vnto the Church the aid of Angels Partly to shewe his power also ouer his Angels who vseth their labour and ministerie as his pleasure Hereof 2. Thes 1. The Angels are called the powers of the lord Iesus when he shal shew himselfe frō heauen that is by whō he exerciseth his power Likewise Ep. 1. Colos 1. They are called principalities might powers dominions created by the sonne of God subiect vnto him being exalted at the right hand of God Because by them he sheweth and exerciseth his principalitie or rule might power and dominion Likewise Psalm 103. 148.1 King 22. Apoc. 19. The host of the Lord and the host of heauen Because both the number of them is huge and great and God ruleth ouer all of them as a Captain ouer his souldiours and doth by them whatsoeuer he will Hereof also are they called Cherubins that is flying or winged because they performe and execute with all readines and celeritie the hostes and commaundementes of god and doe each their owne partes and dueties Wherevpon wee pray Let thy will be done in earth as it is in heauen They are also called gods Psal 8. Heb. 2. Because the nature and Maiestie of god shineth in their strength vertues functions and maruelous woorkes Which is also signified both by the name of Gabriel that is the strength of god by the name of Raphael that is the medicine of god For the same cause also the name of Michael that is who is like god Dan. 10. 12. in the Epistle of Iude and in the Reuelation cap. 12. Is giuen to the son of God and an Angel who is called the Archangel either because the sonne of god is head of the Angels or because god doth according to that measure which seemeth best to him distribute his giftes to the Angels and shewe forth his powerfull operation by them Of euil spirits or Angels THEY which now are euill spirites or Angels although they also were at their creation good and adorned by God with the same holinesse and righteousnes and blessednesse wherewith the rest were yet notwithstanding by their own will that free therefore by their owne fault they auerted themselues from GOD and reuoulted from his loue and from obedience due vnto him so that they left the habitation of God and no longer continued their conformitie with God but euer burne with a horrible hatred of GOD and men and that they maie despite GOD force men to sinne and by force and sleightes attempt to cast all downe head-long into destruction 2. Pet. 2.4 God spared not the Angels that had sinned but cast them downe into hell and deliuered them into chaines of darkenesse to bee kept vnto damnation And Iude. The Angels which kept not their first estate but left their owne habitation hee hath reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great daie Ioh 8.44 Yee are of your father the Diuel and the lustes of your father yee will doe He was a murtherer from the beginning and abode not in the trueth When he speaketh a lie then speaketh hee of his owne for hee is a lyar and the father thereof 1. Iohn 3.8 Hee that committeth sinne is of the Diuell for the Diuell sinneth from the beginning Iohn 13. Satan entered into Iudas Actes 5. Satan filled Ananias heart that hee shoulde lie vnto the holie Ghost and keepe awaie part of the price of the possession Ephes 2. According to the course of this woorlde and after the Prince that ruleth in the aire the spirite that nowe woorketh in the children of disobedience 2. Thessal 2. it is saide of Antichrist Whose comming is by the woorcking of Satan with all power and signes and lying woonders and in all deceiueablenesse of vnrighteousnesse among them that perishe because they receiued not the loue of the trueth that they might bee saued And therefore hee is called the wicked 1. Iohn 3.12 Caine which was of the wicked Ephes 6.16 That yee maie quench al the fierie dartes of the wicked And euerie where in the Scripture hee is called Satanas that is the aduersarie of god and men 1. Chronic 21.1 And Satan stoode vp against Israel and prouoked Dauid to nomber Israel And he is in like maner called Diabolus Diuel because hee depraueth the woorde of God and is a slanderer of men as in Paradise Iob. 1. 2. And the Dragon or old Serpent Reuel 12. 20. because speaking by a Serpent in Paradise he seduced mankind through his subtilty neither ceaseth he to seduce them stil Gen. 3.2 Cor. 11. Apoc. 12. The great Dragon that olde Serpent called the diuell and satan was cast out which deceiueth all the world Again The accuser of our brethren which accused them before our GOD day and night And Cap. 9. he
which are written in the booke of the Law to doe them Now that the Law dooth not take away the intercession of Christ is apparant out of the gospell which teacheth that it is correspondent and agreeable vnto the iustice and Lawe of God that sinners should be receiued into fauour a sufficient satisfaction and their conuersion being interposed and comming between For god is not at variance with himselfe in the doctrine of the Law and the gospel The Ceremonial or lawes deliuered of god by Moses concerning Ceremonies binding the Iewes vntill the comming of the Messias that they should distinguish this people the church from others and should be signes symboles types or shadowes of spirituall thinges to be fulfilled in the New Testament by Christ That this definition may be vnderstood we must know what ceremonies are to wit solemne externall actions that is often to bee after the same maner with the same circumstances reiterated ordained of God or of men also to be vsed in the seruice and woorshippe of God for order or signification sake But the Ceremonies which are ordained of God are simple absolutely diuine worship The ceremonies which are ordained and instituted of men if they be good are a woorship onely seruing for diuiuine worship The Judicial or Lawes concerning the ciuill order or ciuil gouernement that is of the offices of Magistrates iudgementes punishments contractes and of the distinguishing and bounding of dominions deliuered of God by Moses for the settling and preseruing of the Jewes common wealth binding al Abrahams posteritie vntil the comming of the Messias and furder that they should be the bond of the preseruation and gouernment of this Mosaicall common wealth vntill the Messias was manifested and certaine markes whereby this people which was bound vnto them should be discerned from al others and should withall bee kept in honest discipline and good order lastlie that they might be types of that order which should be in Christs kingdome that is of the spiritual regiment of the Messias Ceremoniall and ciuill Lawes whether they be diuine or humane so that they be good are verily agreeable vnto the Decalogue But yet are they deduced thence onely by a necessary consequence and serue thereto as certaine prescriptions of circumstances Hereby plainly appeareth the difference of these Lawes which yet is diuerse because there is not one and the same gouernement of the common-wealth and of the church neither is there the same end of al these Lawes neither are al these Lawes after the same maner abrogated But the chiefe and especiall difference of these lawes is drawen frō the binding time knowledge or manifestation 1. The Moral ordinances are knowen by nature The ceremonial and ciuil are not knowen by nature but are instituted according to the diuersity of causes and circumstaunces 2. The Moral bind al men and euen the Angels also The ceremonial and ciuill were onely prescribed vnto the people of Israel And therefore Iob Iethro Naaman the Cyrian and others who are recounted for religious men that is such as were borne of Paynims and liued amongest them but yet worshipped the God which was manifested among the people of Israell they did not obserue the Leuiticall ceremonies and yet did neuerthelesse please God And the verie ordinaunces themselues concerning the ceremonies and the forme of ciuill gouernement shewe that they bind Abrahams posteritie onelie whom God woulde by this fourme of gouernment and worshippe distinguish from other nations 3. The Lawes of the Decalogue are perpetual in this life and after this life The ceremonial and ciuill were deliuered of God at a certaine time and againe abolished 4. The Moral Lawes speak of both internall and external obedience The ceremoniall and ciuil speak of externall obedience only albeit neither doth this please God without the internall and morall obedience 5. The moral Lawes are not limited by certain circumstances but are general as that there is a time to bee granted for the ministery and seruice of God and that the ministery is to be preserued that adulterers and theeues are to be punished But the ceremonial and ciuil Lawes are special or a limitation of circumstances which are to be obserued in external rites or actions both ecclesiastical and ciuil as that the seuenth daie is to be alotted for the ministery and seruice of God that the Tenths and first-fruits are to bee giuen to the Priestes that adulterers are to be stoned that theeues are to be amerced with a four-fold restitution 6. The ceremonial and the ciuil Lawes also are types or figures of other things for whose cause they were ordained The moral signifie or prefigure nothing but are signified by the rites and ceremonies 7. The morall are the end for which other causes are to bee made or they are the principal seruice and worshippe of god The ceremonial and ciuil serue for the moral ordinances that to them obedience might be rightly and duely perfourmed that a certain time and certain rites may be obserued in the publique ministery of the church that the ministery it selfe maie bee maintained and preserued 8. The ceremoniall giue place vnto the Morall The Morall giue not place vnto the Ceremoniall The Morall Lawe the Naturall and the Decalogue differ The Decalogue is the summe of the morall Lawes which are scattered throughout the whole Scripture of the olde and new Testament The Naturall lawe dooth not differ from the Morall in nature not corrupted but in nature corrupted a good part of the natural law is darkened by sins and but a little part only concerning the obedience due to god was left remaining after the fall For which cause also God hath in his church repeated againe and declared the whole sentence and doctrine of his Lawe The distinctions of these Lawes are to bee knowen both in respect of the differences of the same and also in respect of their aborgating and lastly for the knowing and vnderstanding of their vse 3 What the vse of the Lawe is THE first and principall vse of the ceremoniall and iudiciall Lawes of Moses was to serue as a schoolemaster vnto Christ and his kingdome that is to bee a signification of spirituall and Heauenly things in Christs kingdome namely the benefites of Christ towardes his Church and the duty of the Church towardes God and christ Gal. 3.24 The Law was our Schoolmaster to bring vs vnto Christ This S. Paul prouounceth of the whole Lawe of Moses But that it is true concerning the forme of ceremoniall worshippe and ciuill gouernment for a type and signification of christs kingdome the Epistle to the Hebrues doth purposely teach from the beginning of the fourth chapter to the end of the tenth all places of Scripture which referre the ceremonies and kingdome of the old people vnto Christ as Coloss 2.11 Wee are circumcised with circumcision made without hands 1. Cor. 5.7 Christ our passeouer is sacrificed for vs. Psal 110. Thou art a Priest for euer Dan. 9. The
Likewise Reioicing at another mans harme and vncompassionatenesse voide of al griefe In the excesse Remisnesse when they are spared whom God wil not haue spared which is cruel pitty whereby the whole societie of men is hurt yea he himself also who is spared Vnto Amitie or Frindship are opposed 1. Jn the defect al iniustice and treacherie whereby frindship is violated enmitie neglect of frindes deniall of good wil and mutual duties a faigned shew of frindship 2. Jn the excesse flatterie or vniust gratifieng likewise lightnes in ioining and loosing friendship THE SEVENTH COMMANDEMENT THOV shal not commit adulterie The end of this commaundement is The preseruation of chastitie and wed-locke Now when God nameth adulterie hee doth not forbid that only as being the most grosse vice of all those which are repugnaunt to chastity but also al vices that are contrary to chastity and such as are of neere affinity vnto them likewise their causes occasions effects antecedentes consequents and of the contrary he commandeth al things which make for the preseruation of chastitie The reasons are these 1. By one special the rest that are of neere affinity with that are vnderstoode So when adultery is forbidden other speciall vices of lustes are condemned and Adultery is mentioned because it is reckoned amongest the grossest vices of lustes 2. Where the cause is condemned there also the effect is condemned and so of the contrarie So here are commaunded or forbidden as wel the antecedentes as the consequentes 3. The end and scope of this commaundement is the preseruing of chastity and protecting of wedlocke among men Whatsoeuer therefore maketh for the preseruing of chastity and for the protecting of wedlocke is commaunded in this Law and the contrary is withall forbidden The vertues of the seuenth commaundement are in number three Chastitie Shamefastnes Temperancy Chastity is a vertue preseruiug cleannes of mind body agreeing with the will of God and auoiding all lustes forbidden by God all vnlawful companings and inordinate copulation all the desires occasions causes and effects either in single life or in wedlocke Chastitie hath his first original from a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke woord which signifieth to adorne because it is an ornament not onely of the whole man but also of all the rest of the vertues Wherefore that name was giuen by speciall regard and preeminence to this vertue because it is one of those principall vertues that make the Image of god Now there is a double chastitie one of single life an other of mariage Chastitie of single life is a vertu auoiding al lusts remaining in a sole state without mariage Chastitie of marriage is to obserue in marriage the order instituted by the woonderful counsell of God The causes of chastitie are 1. The commaundement of GOD. 2. The preseruation of Gods Image 3. A studie and desire to auoide the defacing of Gods image and the coniunction that is betweene God and the Church 4. Rewards and punishments The extremities of chastitie are All lustes their causes occasions and effects all vnlawfull coniunctions all corrupt desires that violate and hurt the conscience also in marriage For by reason of the corruption of our nature all sinnes are not taken away by marriage as when the chiefe and principall ende of marriage is not respected Shamefastnes is a vertue abhorring all filthinesse ioined with a shame griefe sadnes either for some former vncleannes or for feare of falling into any hereafter and hauing a purpose and desire to flie not onely vncleannes it selfe but also the occasions and tokens and signes of vncleannes Shamefastnes is required vnto chastitie as a furtheraunce and cause of chastitie and also as an effect consequent and signe thereof The extremities or vices contrarie to shamefastnes are 1. Shamelesnes or impudencie which maketh light of vncleannes 2. A rude and vplandish bashfulnes or an vnciuil and peruerse bashfulnes when a man is ashamed of that whereof hee ought not to bee ashamed as of a thing which is good and honest and requireth not any bashfulnes to bee shewed therein Temperancie is a vertue obseruing the meane agreeable to nature honestie mediocritie order of persons places and times according to the lawe and rule of nature in things concerning the body as in meat drink Temperancie is required vnto chastitie as a cause without which wee cannot be chast The extremities of temperancie are Jntemperancie in meate quaffings of drink Likewise an hurtful teÌ„perancie or too great abstinence hypocritical not greeable to nature such as is the abstinencie of Eâ—emites Whereas all sorts of lusts are repugnant vnto chastitie and to the drift and scope of this commaundement the same are to bee noted and obserued They may bee referred vnto three seuerall kindes Of the first kinde are those which are contrarie to nature and from the Diuel namely such as are euen against this our corrupt nature not onely because they corrupt it and bereaue it of that conformity with God but also because this our corrupt nature abhorreth them of this kind are those which are recited by the Apostle Rom. 1. as confounding of kindes and sexes likewise the vnnatural abusage of woman-kind These heinous sinnes and horrible trespasses are to bee punished by the magistrate with extraordinarie punishments Incest hath for a great part a repugnancie with this our nature albeit there were examples of incests in our first pareÌ„ts because those were doone but of necessitie and by dispensation from God himselfe Therefore this was an exception from the generall rule Of the second kinde are those which proceed from this our corrupt nature as fornications amongst those that are free froÌ„ marriage adulteries betweene persons that are both married companings of married persons with others that are vnmarried If a married person haue companie with another married person it is a double adulterie for he violateth both his owne wedlocke and the others If a married man haue to doe with an vnmarried woman it is simple adultery Simple fornication is of those that are vnmarried Magistrates are by duty bound seuerely to punish incestes adulteries For they are much more heinous than thefts robberies God appointeth death for adulteries Nowe although God did not ordaine that simple-fornication also should be punished with death yet when he saith after Let there not be a whore among you hee signifieth that it is to bee punished in his kinde There are other things also which are committed of this our corrupt nature with an euil conscience as lustes and euill desires vnto which we yeeld or wherewith wee are delighted neither endeuour to auoide them Such vitious and lewd desires and the like although they bee not punished in the ciuill court yet are they ioyned with an euill conscience and are punished of God Of the third kind are corrupt inclinations vnto which yet good men doe not yeeld but with-stand them and take away from them all occasions and their