that they in the old Testament were destitute of this grace For vnto them also was the same grace effectually applied by Christ and for Christ but beeing as yet to be manifested in the flesh and therefore more sparingly Whatsoeuer grace and true knowledge of God was euer in any men they had it by Christ Iohn 1.18 No man hath seene God at any time the only begotten son which is in the bosom of the father he hath declared him Reply But hee saith The Law by Moses therefore not the gospel Answere The consequence is of no force which is inferred from the manner of handling a thing to the thing it selfe As Moses doth comprise and deliuer the gospell in dark and sparing maner Therefore he doth not at al meddle with it This consequence is not of force For the Law is said to be giuen by Moses because this was chiefly belōging to his office that he should publish the law though withall hee taught the gospel albeit more obscurely sparingly For the promises of grace are intermingled with the law and al the rites of the old testamēt haue a significatiō a testificatiō of the grace of the gospell which grace was bestowed on beleeuers for christ who shal hereafter be manifested But it was christs chiefe functiō to publish the Gospel albeit he also taught the law For he purged the moral Law from corruptions by rightly interpreting it and did write it by the woorking of his holy spirit in the harts of men abrogating the Law ceremonial and iudicial 3 How the Gospel differeth from the Law ALthough in the doctrine both of the Lawe and of the Gospell is entreated of the nature of God and of his wil and workes yet is there very great difference between both The law knowen by the light of nature They differ 1. In their reuealings or in the maner of their reueiling The Law is knowen by nature that is knowledge of the Law was graffed and ingendered in the mindes of men in the very creation and therefore knowen to al although there were no other reueiling of it Rom. 2.15 They haue the effect of the Law written in their harts The Gospel knowen by the light of grace onelie The gospel is not knowen by nature but is peculiarly reuealed to the Church alone by the Sonne our Mediatour For no creature could haue seene or hoped for that mitigation of the Law and the way howe to recouer out of punishment except the sonne had reueiled it Matth. 11.27 No man knoweth the father but the Sonne and hee to whome the Sonne wil reueile him Matth. 16.17 Flesh and blood hath not reueiled it vnto thee Iohn 1.18 The sonne which is in the bosome of the father he hath declared him Secondly they differ in the verie kind of doctrine or in the subiectes or matters which they deliuer For the Law teacheth what we ought to bee to wit perfectly conformed vnto God The law teacheth what wee ought to bee but not how we may bee as wee ought but yet it dooth not make vs to be such But the gospell sheweth the meanes whereby wee maie bee such euen by the imputation of anothers righteousnesse and the inchoation or beginning of newe obedience whereby we are conformed to God in Christ The Lawe saith Restore that thou owest doe this and liue The Gospell saieth The Gospel teacheth how wee may bee beleeue CHRIST thy debt is payed the grace of the holy Ghost is purchased whereby hee that is regenerated may perfourme the Lawe 3. They differ in the promises The Lawe promiseth euerlasting life but with a condition of perfect righteousnesse or obedience to bee perfourmed of vs. Hee that dooth them shall liue in them If thou wilt enter into life keepe the commaundements c. The gospel promiseth euerlasting life with a condition also of perfect righteousnesse but which is perfourmed by another though yet imputed vnto vs by faith The Law promiseth life to those who yeelde obedience or are righteous in themselues The gospell promiseth vnto sinners remission of sinnes and life euerlasting freely to be giuen for the satisfaction of Christ apprehended of them by a true faith that they be penitent or begin new obedience The gospel therefore requireth of vs only a true faith whereby we may embrace Christs perfect righteousnesse freely imputed to beleeuers yea Christ himselfe together with all his benefits bestowed of mere grace vpon vs. Neither for these respects are the Law and the gospell at ods one with the other For albeit the Lawe will that thou keepe the commaundementes if thou wilt enter into life yet dooth it not shutte thee from euerlasting life if another fulfill the Lawe for thee For by setting downe the one way of satisfieng for sinnes it doth not exclude the other to wit of satisfieng by another which way the gospel declareth vnto vs. Now we cannot make satisfaction by another that is by Christ except by faith wee cloth our selues with his perfect righteousnesse The gospell therefore commaundeth vs to haue faith and with-all to repent from our hearte for faith cannot stande without true repentance 4 They differ in effectes The Lawe is the ministerie of death The law the ministery of death and killeth Because by it selfe without the Gospell it is only the letter that is the outwarde preaching and bare knowledge of those thinges which we ought to doe For it teacheth indeede our duety and that righteousnesse which God requireth at our handes but it dooth not make vs able to perfourme that righteousnesse neither dooth it shewe vs any hope to attaine thereunto by another but rather accuseth and condemneth our vnrighteousnesse Fleshe hardely bearing this is angrie and rageth against GOD himselfe and is in despaire The Gospell the ministery of life The gospell is the ministerie of life and of the spirit that is it hath the forcible operation of the holy Ghost adioined and doth quicken For this is the instrument of the holy Ghost which hee properly vseth to kindle faith in vs whereby wee who before were dead are againe quickned and receiue strength to perfourme the Lawe For thorough faith in Christ our Mediatour the Lawe ceaseth to bee vnto vs the ministery of Death and is become spirituall that is the instrument of the holie GHOST whereby hee forcibly mooueth our heartes to serue God The Gospel is the preaching of repentance It was said in the definition of the Gospell and in the third difference betweene the Law and the Gospell that the Gospell requireth both faith and repentaunce or newe obedience and so is the preaching both of remission of sinnes and of repentaunce Against this Flacius Sectaries keepe a sturre and reason after this sort There is no precept or commaundement belonging to the Gospell The preaching of repentaunce is a precept or commaundement Therefore the preaching of repentaunce belongeth not to the Gospell but to the Lawe Aunswere We deny the Maior if it bee
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
execution of his iustice or the deliuerie of his Church or a chastisement or triall or Martyrdome or ransome Isay 1.24 Psalm 2.4 Prouerb 1.26 4 Obiection Hee will that all men shall bee saued 1. Tim. 2.4 2. Pet. 3.9 Answere All men that is all sorts of men For out of all sorts of men he chooseth his chosen Now of euil of crime or offence Euil of crime as it is such God doth only permit and not wil. there is another consideration For these as they are sinnes or euils of crime are not considered as good S. Iames saith of them let no man when he is tēpted that is when he is sollicited to euil say that he is tēpted of God Therefore God neither intendeth them in his counsel purpose neither alloweth nor worketh nor furdereth them but only suffereth or permitteth them to bee doone of diuels men that is doth not hinder thē from not being doone when yet he could hinder them partly to shew in punishing them his iustice partly to shew in pardoning them his mercy Gal. 3.22 The scripture hath concluded all vnder sin c. And Rom. 9.17 For the same purpose haue I stirred thee vp c. But in the mean season the forsaking of his creature or depriuing him of diuine light rightnesse the action it selfe which diuels mē sinning do against the Law wil of God he notwithstanding by his generall prouidence efficacy wil moueth but to such an end as doth best agree with his nature law iustice goodnesse whether it be knowen or vnknowen to vs. Therefore sinnes are truely said to be doone not by the wil or working but by the permission of God The word permission in this place is to bee reteined because both it and others of the same force are sometimes found in the Scripture As Gen. 26. and 31.7 Psal 105.14 But yet we must expound it aright out of the scriptures For God neither will nor will not sinnes simplie but in some respect he wil and in some respect hee will not but onely permitteth them Which that it may the better be vnderstood we must knowe that in euery sin or euil of crime are two things namely the material or subiect and the formal Sinne is alwaies both in a good subiect and to a good end directed by God that is the corruption it selfe or defect of rightnes sticking inherēt in the subiect The subiect is a thing positiue or a thing of nature as an inclination motion action therefore dooth it partake of the nature of good is wrought and moued by god but corruption is not wrought by God but came vnto the subiect by the wil of diuels and men forsaking God Wherefore no sinne can bee or bee imagined which is not in some good thing and hath adioined vnto it some consideration and respect of good Otherwise God for his infinit goodnesse would not suffer it to bee doone neither shoulde it bee desired of any neither should at al be so that it is truly saide that there cannot bee put anie thing which is the chiefe and extreme euill that is such as dooth take away good wholy for it should not bee desired vnder some shewe and apparancie that it hadde of good neither shoulde it haue a subiect wherein in to bee Sinne alwaies is to bee discerned from good and so shoulde destroie it selfe But albeit euill is alwaies ioyned with good and dooth concurre with it in the same actions or inclinations yet these two thinges are diligently to bee seuered and discerned neither is the woorke of the Creatour to be confounded with the worke of the creature sinning least either God thereby bee made the cause of sinne or the greatest part of the gouernement of the woorlde and humane affaires bee taken from him Heereby wee may vnderstand howe farre foorth god will sinne In sinne God effectuallie will 1 The subiect or matter how he wil not but permitteth it He wil therefore sinnes 1 As concerning their matter that is the actions themselues of men sinning motions and inclinations to obiectes as they are onely such God wil woorketh and directeth For both they partake of the nature of good and if God simplie would them not they shoulde not at all bee done 2. ◠The endes As concerning the endes whereunto God destineth those actions which are sinnes that is hee wil the actions of sinners as they are the punishmentes of the wicked or chastisementes or trials or martyrdomes of the godlie or the Sacrifice of the Sonne of GOD for the sinnes of men But these endes are most good and most agreeing with the nature iustice and goodnesse of GOD. Therefore GOD the first cause of al good will intendeth and woorketh these in the sinnes or actions of the wicked and by a consequent also the actions them-selues which the wicked doe in sinning and by which as meanes GOD attaineth to those endes 3. 3 The forsaking of his creatures As concerning the withdrawing of his grace that is his diuine light and rightnesse This withdrawing is an action proper to god namely his eternall and forcible woorking will destining whom it will to bee forsaken It is also iust and holie because GOD is bound to none and because it is either the exploration and triall of the creature or the punishment of sin And this withdrawing once beeing put the inclinations motions actions of the creature cannot but erre and swarue from the Lawe of GOD and bee sinnes Nowe as the inclinations motions and actions of sinners The corruption of the action or inclination God will not but permitteth are sinnes that is are repugnant to order and nature and swarue from the Lawe of GOD because they are doone without the knowledge of Gods will and purpose of obeying him So God neither will nor ordaineth nor alloweth nor commaundeth nor woorketh nor furthereth them but forbiddeth condemneth punisheth and suffereth them to be committed of his creatures and to concurre with his most iust decrees iudgementes and woorkes thereby to shewe howe necessary and needefull for the creature is the grace of the holie ghost to flie sinne and to manifest his iustice and power in punishing sinne Wherefore the permission of sinne is no idle permission or a cessation and ceasing of Gods prouidence and woorking in the actions of the wicked as if they did depend onely vpon the will of the creature but this permission is of efficacie and woorketh Jt is permission as concerning the formall cause of sinne that is corruption it selfe which the creature hath of it selfe not by anie effection or woorking of GOD but it is of efficacie and woorketh as concerning the motions and actions of the creature sinning which god effectuallie will and moueth as also concerning the withdrawing of his grace the ends whereunto he destineth directeth and bringeth the actions of them that sinne GOD then is saide to permitte sinne 1. Because his will
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
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
withdrawen from those errors which happily we drunk in in our childhood 3. Because we are to hold the foundation vpon which we may build and vnto which we may referre those thinges which wee reade 4. Because God receaueth not into fauour those who by their iudgement cannot discerne betweene things honest and dishonest this is to be vnderstood touching those who are able to receaue instruction neither doth saluation befal to those who haue vnderstanding without agnising and profession of the truth or without faith repentance This is life eternall Iohn 17.3 Rom. 10.17 that they know thee to be the only verie God And faith commeth by hearing Now no man beleeueth in him of whom he hath neuer heard There must therefore in the Church be deliuered such a summe of doctrine of which the ruder and yonger sort also may bee capable 5. Because of order and seemlines For as the Children of the Iewes after Circumcision were instructed in the Lawe so it beseemeth vs also after Baptisme to instruct our little ones in the first principles of Religion 6 It is necessary also for the rude and yonger sort that they bee seuered and discerned from the Heathen Obiection But we may haue an implicit or confused faith Therefore no neede of instruction Aunswere No faith is without knowledge therfore there is need of instructiō Rom. 10.14 Iohn 3.36 How shal they beleeue in him of whom they haue not hard He that beleeueth not in the Sonne the wrath of God abideth on him OF THE HOLY SCRIPTVRE WE see all men who at leastwise striue not to cast off all sense of humanitie to imbrace and professe some opinion of God and his wil as also some manner of worshipping him partly drawen from nature her selfe and partly by persuasion receaued which is it that they cal Religiō Now albeit al wil easily grant that to be the true Religion which hath beene deliuered by God himselfe neither will they seem to haue come vnto that degree of impudency as not to yeeld their assent vnto God when he speaketh of himselfe and of his owne wil yet notwithstanding which maie be that Religion deliuered from aboue wil neuer be agreed vpon amongest men vntil our Lord Iesus Christ returning to iudge the quick and dead doe decide the controuersie There are two opinions of Religion The one deemeth that in euery Religion which doth leade a man towardes God saluation is to be found The iust man shal liue by his faith that is euery man as these men interpret it shall liue by his faith what maner so euer it be But this opinion is not true because there is but one true Religion others are false lying at variance with the true according as it is said He that beleeueth not in the Sonne the wrath of God abideth on him The other opinion thinketh and that rightly that that is the true Religion in which God is truely worshipped and that to be but one that in it onely men shal be saued But the Church of God doth certainly know and though all the Diuels and wicked ones stamp at it doth professe that this is the alone true and wholesome doctrine of God and his worship which God himselfe euen from the creation of man deliuered by his owne voice to our first fathers and afterwards would haue to be contained in the scriptures by the Prophets and Apostles Since then whatsoeuer we may affirme of God and the saluation of men doth depend on the written word we wil first consider these foure things as touching the Scripture before wee come to make recitall what our selues affirme 1 What the holie Scripture teacheth or how Christian doctrine is diuided 2 What Religion deliuered in the Scriptures differeth from other religions or how we ought to discerne the true Church and to disseuer her from other sects 3 From whence it appeareth this Religion alone to be true and diuine and al others to be forged 4 For what cause no doctrine besides the holy Scripture is to bee receaued into the Church OF THE FIRST QVESTION What the holy scripture teacheth THE argument and summe of the whole sacred Scripture cannot be more rightly nor more simply nor with more perspicuous breuitie comprised thē the holy Ghost hath comprised it in the ten commandements Creed in which the Articles of our Faith are rehearsed which will be manifest inough if we remēber that the whole Scripture consisteth of twoo partes the Law and the Gospell The Catechisme of Heidelberg maketh mention of three of which yet the first the third appertaine vnto the Law Others make fiue parts The Decalog or tenne commandements the Law the Creed the Sacraments and praier But the Decalog is the summe of the Law and therefore is it to be referred vnto the Law which is the former part The Creede conteineth the summe of the Gospel and therefore must it be referred vnto the Gospell which is the secōd part The Sacraments are as appurtenāces adioined vnto the doctrine of the Gospel therfore also they are referred vnto the second part Praier is a part of the worship of God and therefore to be referred vnto the Law There are also who say this doctrine of the Church is diuided 1. Into the doctrine as touching God 2. into the doctrin concerning his wil 3. into the doctrine concerning his works But these three parts are handled both in the Lawe and in the Gospel An argument from the diuision 1. For al the doctrine concerning God is either of the nature or of the will or of the workes of God Wherefore what the nature of God is is taught in the Law and Gospel His wil is seene either in his commandements or in his threatnings or in his promises Now his works either are his benefites or the iudgementes of his will which are to be beheld in the creation after the fal in the restoring of man Besides these the sinnes also of men and diuels are described And of all these wee are taught either in the Law or in the Gospel or in both Wherefore the Law the Gospel are the chiefe generall heads which comprehend al the doctrine of the Scripture 2 Christ himselfe hath made this diuision saying So it is written and so it behooued Christ to suffer Testimonies and to rise from the dead the third day and that in his name should be preached repentance and remission of sinnes Now all this is conteined in the Law and the Gospell 3 Because the Law and the Gospel doe comprehend the same which are comprehended in the writings of the Prophets and Apostles and in the doctrine of the Church in which is comprehended what God hath done vnto vs and what of vs hee requireth Therefore haue we well diuided the Doctrine of the Church into the Law and the Gospel 4 We doe gather also the self-same argument of the holy scripture by this From the definition of the subiect to wit
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
Samaritan was moued rather by humane theÌ„ diuine Testimonies to imbrace it it caÌ„not therof be gathered that the certainty of the holy scripture depeÌ„deth on no other Testimonies or that by no other wee are assured of it because that that some are moued especially by humane voices to reuereÌ„ce it commeth not therof to passe for that the Scripture is not maintained by any other authority but it chaunceth through the fault and weaknes of them who sticking vpon humane records do not feel as yet or vnderstaÌ„d diuine An image and example of these degrees of faith is in the storie of the Samaritan woman Iohn 4. For many of the Samaritans are said to haue beleeued in Christ because of the speech of the woman who testified that he had told her whatsoeuer shee had done But after that they had had Christ with theÌ„ for two daies many more beleeued because of his owne speech and they said vnto the woman Now we beleeue not because of thy saying for we haue heard him our selues 2 The Emulation of the Iewes and know that this is indeed the Christ the Sauiour of the world Al men come not by the same occasions nor haue not the same beginninges vnto faith Rom. 11. Paul saith that saluation was come vnto the Gentiles and that he did magnifie his ministerie that the Iewes might bee prouoked to follow the Gentiles In the first of Peter cap. 3. 3 The honestie of wiues wiues are willed to be subiect vnto their husbandes that eueÌ„ they which obey not the woord may without the woord be wonne by the conuersation of the wiues while they behold their pure coÌ„uersation which is with feare Euen then as the Samaritans were moued first by the speech of the woman to beleeue in Christ but after they had seen Christ and heard him they were so confirmed that they said they would now beleeue though the woman hold her peace so also may it bee that they which are not as yet conuerted or are but weaklings may be moued especiallie by the Churches testimonie as which runneth more into their eies to giue credence vnto the Scripture who yet neuerthelesse after they are once illuminated with a more plentifull light of faith do find by experience that they are confirmed by a far superior and more certain testimonie that the Scripture is the woord of God and do know by the force and euidence of it that they must keepe their faith were all the Angels and men perswaders to the contrary as it is said by the Apostle Though we or an Angel from heauen preach vnto you otherwise theÌ„ that which we haue preached vnto you Gal. 1. The conclusion of the first part let him bee accursed By these thinges therefore it may bee vnderstood that the voice and consent of the catholicke Church may and ought amongest other testimonies to serue for our confirmation and yet the autoritie of the holy Scripture not to hang vpon it but that out of the Scripture it selfe rather wee must learn by what argumentes wee may bee brought to know that it was deliuered from God Because that God himselfe doth witnes it and also such is the force and quality of that heauenly doctrine that although all men should gainsay it yet it would not be any otherwise more manifestly certainly knowen to bee the voice of God then by it selfe The 2. part Arguments shewing the certaâ—ntie of the scripture But least any man may thinke that by any argumentes which eueÌ„ reason by a naturall light iudgeth to bee sound without the singular grace of the spirite this may bee wrought in the mindes of the wicked as either to obey the truth or to leaue off to reproch it first hee must remember that the arguments or testimonies are of two sortes which shew the certainty of Christian religion and maintaine the autority of the Scripture For there is but one onely testimonie which is appropriated vnto them alone who are regenerated by the Spirit of Christ and vnto them alone is it knowen the force of which testimonie is so great that it doth not onely abundantlie testify and seale in our mindes the truth of the doctrine of the Prophets and Apostles but it also forcibly inclineth and moueth our hartes to the embracing and following of it Other testimonies whatsoeuer may bee brought they are vnderstood indeed both of the godly and the wicked and do compell their consciences to confes that this religion rather than others is pleasing vnto God that it came from him but vnlesse that one other come also which is knoweÌ„ of the godly alone these testimonies wil neuer bring to pas that meÌ„ shal embrace the truth although it be knowen vnto them The arguments therfore which shew the truth certainty of the scripture are these 1 The puritie of doctrine 1 Puritie and perfectnes of doctrine For wee haue the pure perfect doctrine as of the Gospel so also of the Law Now other sectes haue not both the tables of the Law perfect the first many haue in part the second but in some part also and that stained with many lies 2 The Gospel it self 2 The Gospel shewing our deliuerance Because it yeeldeth sure consolatioÌ„ to mens consciences shewing the onely way of escaping sin death The nature of man was not created to destruction Wherfore that doctrine which sheweth deliuerie without violating the iustice of God is vndoubtedly true certain 3 The antiquity of this doctrine 3 Antiquity because it is found to be most auncient partly by conference For if wee confer this with other doctrines wee shall find it to be pure and most true as deliuered from God from which men afterwardes fell away Other sectes haue sprung vp at other times and again haue perished this hath continued though it hath bin mightily oppugned by her enimies 4 Miracles proper vnto the Church 4 Miracles which tend to the same end that they may declare confirme this doctrine 1 Obiection Others also haue miracles Aunswere It is not true For albeit mention is made also of some miracles of the heathen it is said of Antichrist and false prophets that they shall woorke signes and great woonders so that the verie elect themselues if it were possible should be seduced yet these neither in number nor in greatnes are equall vnto the miracles of the Church and by the ende for which they are done it may easily be discerned that they are not wrought by any diuine power Wherefore there is a double difference especially by which true miracles are seuered from false For first those miracles which are vaunted of by the enemies of the church are such They differ 1 In the substance as without changing the course and order of nature may bee done by the sleightes iuglings of men or diuels seeme therefore to others to be miracles because they perceiue not the causes of them 2
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
argument The Lawe sheweth our punishment because it bindeth vs either to yeeld obedience or to suffer punishment But no man performeth that obedience Therefore it bindeth vs to suffer punishment Furthermore the Law sheweth that al euils happen vnto vs because of our sins Againe it sheweth the iustice of God the greatnes and heauines of the wrath of God against sinne Hence ariseth a question whence sinne commeth especiallie since that the Lord made man good and to his owne image To this question apperteineth the common place concerning sinne the creation of man and free wil which three places we wil discourse of in order THE COMMON PLACE OF SINNE THE questions here to bee obserued are these 1 Whether sin be or whence it appeareth to bee in vs. 2 What sinne is 3 How manie kindes of sinne there are 4 What bee the causes of sin 5 What hee the effectes of sinne That sinne is not onely in the world but in vs also We know that sinne is in vs. 1 Out of the Law of God wee know 1. Out of the Law of God that is by comparing our selues and the Law together in considering what the Law requireth and what we haue performed The Law requireth whole and perfect obedience both inward outward But this we find not in our selues Obiect That which teacheth vs to seeke for righteousnes elsewhere then in our selues doth shew vs to be guilty of sin by that we haue knowledge of our sin But the Gospel willeth vnto to despair of ourselues Ob. We know it by the Gospel also Ans Not principally to seeke for righteousnesse elsewhere Therefore by the Gospel we haue knowledge of our sinne Answere I grant that we haue after some sort knowledge of our sinne by the Gospel but not principally For this is the principal vse of the Law But the Gospel presupposeth that which the Law hath proued that is that we are sinners before it sendeth vs to Christ So also sciences which are in order directlie one vnder another take their principles o◠chiefe groundes from the sciences next aboue them and proceed according to them not prouing them but taking them as graunted Againe the Gospel doth onelie in generall accuse vs of sinne but doth not in speciall declare what and which be our sinnes But this is the principall and proper function of the Lawe therefore doe wee not put the Law as excluding the Gospel 2 By the Law of nature 3 By testimonies of Scripture 4 By punishments ensuing 5 By sermons which treat of repentance as if by the Law alone we had knowledge of our sin but chiefly and properly 2. We knowe that wee haue sinne in vs by the Lawe of nature or by that iudgement of conscience which is in al men 3. By the testimonies of the holy Scripture as Psalme 14 and 53. Esaie 59.4 By the punishments and miseries which follow sinne 5. By the sermons which treat of repentance Now this question is sette downe 1. against the Libertines 2. for the exercise of repentance And here the question is not whether sinne be in some thing or in some men but whether it bee in all men And because that without the knowledge of those things neither dew honour can bee giuen to God nor saluation befall to vs God wil haue the nature and causes of sinne and the punishmentes thereof to be knowen and searched out of vs. But euen as of the beginning of mankinde so also of his corruption and restoring none know the certaintie besides the Church which is instructed by the voice of God concerning these so weightie matters And therefore the Philosophers doe erre about the verie definition and declaring the nature of sinne while they iudge either outward actions onely or purposes and desires which agree not with honest discipline to bee sinnes but not corrupt inclinations and affections ignorance errors and doubtings of God and his will and in a woord whereas they doe not vnderstand wholly the law of God it cannot be but they must make account of manie most hainous sinnes as of no sinnes They erre also about the cause of sinne for because whereas they are ignorant of the falling away of the diuels from God of the seducement and corruption of mens natures in our first parentes they imagin that sinne was not borne together with vs but that all as they grow in yeares so by their owne will they doe fall into it Last of all they erre about the effect of sinne because both they are ignorant of the euerlasting punishments neither are they able sufficientlie to conceaue of the horrible wrath of God against sinnes no not though they were taught it out of the word of God The Apostle Rom. 7. I had not knowen lust except the Law had said Thou shalt not lust Iohn 16. The holie Ghost shall reprooue the world of sinne because they beleeue not in mee Psal 90. Who knoweth the power of thy wrath For according to thy feare is thine anger WHAT SINNE IS IT is agreed on of all men The nature of sinne that sinne is a thing displeasing God contrarie to righteousnes deseruing punishment as it is said Psalm 5. Thou art not a God that loueth wickednes As therefore the rule of righteousnes is the wil of god so of the cōtrary we are not otherwhere to know what sinne is then by the same rule of mans life actions Therefore the definition of sin in the 1. Epist of Iohn cap. 3. is the truest and plainest Sinne is a transgression of the Law or what soeuer is repugnant to the Law But because here mens mindes seeke further what those euils are which are forbidden and condemned by the law of God we must adde an explication of this definition out of the Sermons and declarations of the Law scattered throughout the whole Scripture to wit That sinne is a defect or an inclination or action repugnant to the law of God offending God making him that sinneth togither with al his posterity guiltie of temporal eternall punishments except remission bee graunted for the Sonne of God our Mediatour The * The Logicians cal it Genus which is the more common nature of a thing or the matter of it general nature of sinne is a defect Likewise an inclination or action Now there are called defectes in the minde ignorance and doubtfulnes of God and his will in the hart a priuation of the loue of God and our neighbour of ioy in god and of an earnest desire and endeuor to obay God according to al his commandementes and an omitting of inward and outward actions which are commanded by the Law of God Or This defect is an absence 1 Of good inclinations in our minde 2. Of the knowledge of God 3. Of motions to obay the Law of God 4. Of inward actions which are required in the Law 5. Of outward actions which follow the inward Now corrupt inclinations are said to bee
stubburnes of the hart and will against the Law of God or against the iudgement of the minde as touching honest and dishonest actions or a pronesse willingnesse of nature to doe those things which God forbiddeth which euill they call concupiscence Or A corrupt inclination is a qualitie of the minde which hath an action following it euen so that albeit wee are not willing as yet actuallie to doe those thinges which the Law forbiddeth yet are wee willing by inclination of mind That sinne is a defect shall be proued in the question of originall sinne That sinne deserueth eternall punishments shall bee proued in the question of the effectes of sinne The difference of sin Now the difference of sinne which maketh it to differ from all other defectes is that it is repugnant vnto the Law of God The proper quality of sin The propertie of it is that it maketh a creature guiltie of the eternall wrath of God For as the speciall and peculiar difference of sinne is repugnancie with the law of God So a proprietie necessarilie adioined vnto it is the guilt of the person sinning that is a binding of him to temporall and eternall punishmentes which is done according to the order of Gods iustice and will And this is that which they commonlie say that there is a double formalitie or difference of sinne repugnancie with the Law and guilt or that there are two respectes of which one is a comparison or a dissimilitude with the Law the other as it is ordained to punishment For sinne is considered with this respect in the Church that wee may haue the whole description of it not onely as an euill habit of the will which is called vice of the Philosophers But that guilt in men doth not onely enwrappe the sinners themselues but also their posteritie in the iudgement of God as it is said Exod. 20 Visiting the iniquitie of the fathers vpon the children vnto the third and fourth generation of them that hate mee And Deut. 28. Cursed shall be the fruit of thy bodie Last of al an * An accidēt is that which so belongeth vnto a thing as it is not of the nature thereof but so belongeth vnto it as it may also not belong accident of sin is conteined in these woords Except remission be made for the satisfaction of the Sonne of god which is therefore added least this might seeme to be said in the definition of sinne That all whosoeuer haue sinned perish without all recall together with their posteritie For although there follow the nature of sinne which is to be repugnant to the law of god the condemnation of the sinner and his posteritie yet both are exempted from it if they apply vnto themselues the merit of Christ by faith and bee conuerted 3. How manie kindes of sinne there are There are fiue principall diuisions of sinne The first diuision is this There is one sinne Originall another Actuall OF ORIGINAL SINNE THat there is Original sinne in al men Original sin in al men is prooued and maintained against the Pelagians and the Anabaptists 1. By the Testimonies of Scripture As a Iob. 14.4 who can bring a clean thing out of filthines b Psa 51.5 In sinne hath my mother conceaued me c Ioh. 1.1.13 Which are borne not of bloode nor of the wil of the flesh nor of the will of mā but of God d Iohn 3.36 He that beleeueth not the Sonne the wrath of God abideth on him e Rom. 5 16. The fault came of one offence vnto condemnation f Ephe. 2.3 We were by nature the children of wrath 2. Because infants also are subiect to sinne because they die But they haue not sinne by imitation therefore by propagation Which is also confirmed by Testimonies of Scripture g Gen. 6.5 All the imaginations of mans heart are onely euill and that continually h Isaie 48.8 I called thee a transgressor from thy wombe i Rom. 7.23 I see another Law in my members rebelling against the Law of my mind Against this doctrine of Original sinne The Pelagians and Anabaptists against Original sinne in times past did the Pelagians striue as at this daie doe the Anabaptists denying that there is any Original sin For because that neither the posteritie are guiltie by reason of the first Parents fall neither is sin deriued into them from their auncestors by propagation but euerie one sinneth and becommeth faultie by imitation onely of the first Parentes Others grant that all became faultie by reason of the first sinne but not that withal such corruption was bredde in vs as might deserue condemnation and the wrath of God for that the defectes as they think with which we are borne are no sinne What we are to oppose against them But that we may altogither fortifie our selues against Pelagians Anabaptists and others of the same litter these foure thinges are proposed diligently to be considered 1 That al mankind is held guiltie for the disobedience of our first Parentes except by the benefit of the Mediator they bee exempted from it 2 That there are in vs besides this guilt defects inclinations repugnant to the Lawe of God euen from the houre of our birth 3 That these defects and inclinations are sinnes and deserue the aeternal wrath of God except wee bee deliuered by his Sonne For Christ freeth vs not onelie from the guilt but also from the corruption For as a double euil befell vs from Adam euen our guilt for the sin committed in him and the corruption of our nature propagated from him vnto vs So by Christ the other Adam a double grace hath befallen vs euen Imputation of righteousnes and Regeneration These two are proued togither in the scripture As k Rom. 3.23 Al men haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemptiō that is in Christ Iesus l Gal. 3.22 The Scripture hath concluded al vnder sin that the promise by the faith of Iesus Christ should be giuen to them that beleeue God shal circumcise thy heart and the heart of thy seede 4 That these euils are deriued not by imitation but by propagation of a corrupt nature from our first Parents vnto al their posteritie Christ onely excepted So then we know that there is Original sinne let vs now see what it is Original sinne is the guilt of al mankind by reason of the fal of our first Parentes and a priuation of the knowledge of God and his will in our minde What Original sinne is and of all inclination to obey God with our will and heart and of the contrarie in these there remaineth a wicked inclination to disobey the Lawe of God ensuing vpon the fal of our first Parentes and deriued from them vnto al their posterity and so corrupting their whole nature so that al by reason of this corruption are become guiltie of
the euerlasting anger of God neither can they doe any thing pleasing and acceptable to God except remission be graunted for the Sonne of God the Mediatour and a renewing of their nature by the holy Ghost A more briefe definition of the nature of Original sinne is this Original sinne is a wanting of that original righteousnes which ought to be in vs. Now original righteousnes is a conformitie and perfect obedience as wel inward as outward according to the whole Law of God because man at first pleased God by that conformitie The formal cause of sinne as it hath respect to punishment The formal cause of sin is the guilt Now the guilt is to be obnoxious to punishment and to be ordained to euerlasting torments and to bee worthie of these because of the offending of God That the cause of this guilt was the fall of Adam is proued 1. By testimonies of Scripture As by one man sinne entred into the world and death by sinne Rom. 5.12 and so death went oueral men By one mans disobedience many were made sinners 2. It appeareth also by this antithesis or contrarietie As deliuerie from sinne is not to bee guiltie because of the satisfaction of Christ so of the contrarie Originall sinne is the guilt which for the fal of our first Parents was deriued vnto al their posteritie That the priuation or want of the knowledge of God is sinne The priuation of the knowledge of God is sinne is proued by this argument Whatsoeuer is contrarie to the Law is sinne The priuation of the knowledge of God is contrary to the Law Therefore it is sinne Now that priuation of the knowledge of God is contrarie to the Law the reason for it is 1. Because the Law of God requireth in men gifts and faculties opposite to these defectes and inclinations For Accursed be euery one that abideth not in al. But there is commanded in the Law the true knowledge of God a correspondence of al the powers in mans nature with the wil of God when he saith I am the Lord thy God Thou shalt haue none other Gods before me Likewise Thou shalt loue the Lord thy God with al thy hart Whosoeuer therfore do roue and swarue in opinions concerning God not acknowledging him accordingly as he is manifested in the Scriptures and they whose harts do not so turn with the loue of god that nothing may withdraw them from him these as much as lieth in them are fallen from aeternall life and are subiect vnto the curse 2. To this belongeth all the sayinges of the Scripture which tax our ignorance of God Yee erre not knowing the Scriptures The gospell is said to bee hid to those which perish Ignorance of the Gospel is sinne That a corrupt inclination to disobey the Lawe of God is sinne A corrupt inclination is sinne is proued 1 By the tenth and last commandement Thou shalt not couet For the Law requireth inward outward obedience and that we haue an inclination to loue God That corrupt inclination therefore is a defect sin Sin is the transgression of the Law 2. By other testimonies of Scripture The frame or imaginatiō of mans hart is euil Gen. 8.21 euen from his youth We were by nature the children of wrath 3. By death other punishment which followed The wages of sin is death Inclinations therefore to wil or doe il are sinne 1 Obiection That which is not voluntarie neither can be auoided is not sinne Inclinations are not voluntarie Therefore they are not sinne Answere It is true in ciuil matters that that which is not voluntarie is not sinne but not in spirituall matters For the Scripture teacheth both that the wisedome of the flesh cannot be subiect to the Law of god and that al who are not subiect vnto the Law are subiect to the wrath of God Wherefore the iustice of God requireth that euerie creature who is endewed with reason be condemned and punished of God whensoeuer he is disobedient vnto his Lawe whether willing or vnwilling whether he bee corrupted by his owne fault or by the fault of his auncestors For so great and so inuiolable is the maiestie of God so great euil is there in sinne that the defection of one man from God is sufficient to prouoke the anger of God toward al his posteritie 2 Obiection Punishments are not sinnes These inclinations and defects are punishments of the first fal therefore they are not sinnes Aunswere It is true that punishmentes are not sinnes if we respect the course of ciuil iustice but not so if we respect Gods iustice For God oftentimes punisheth sinnes with sinnes Which is speciallie shewed Rom. 1. and 2. Thessa 2. For God hath power of depriuing his creatures of his spirit which power his creatures haue not 3 Obiection Priuation is sinne God inflicteth it creating in vs a soule not adorned with those gifts which he would haue had bestowed vpon vs if Adam had not transgressed Therefore God is the autor of sinne That is priuation being an accident and hauing a diuers nature according to the diuers respect as it is of God inflicted and as it is by vs receiued in the obiection deceitfully this diuersity is dissembled Aunswere It is a fallacie of the Accident For as God inflicteth it it is Gods iustice but as it is drawen on vs by the fault of our Parents and our selues also do willinglie receiue it it is sin Replie But God should not haue punished this fault with such a punishment seeing hee did know that so great euil would ensue Aunswere Let God execute his iustice and let the world perish Therefore he should doe it because it was iust 4 Obiection The desires of things that are obiect vnto them are natural therefore they are not sinnes Aunswere True ordinate desires of their proper obiects which God hath ordained for them but not inordinate and such a◠are against the Lawe For to desire of it selfe is not sinne But the desire is of it selfe good But a desire against the Law is sinne 5 Obiection Nature is good Therefore there is no Original sin Aunswere 1. True it is that Nature is good if you consider it before the corruption All thinges were verie good which God made 2. Euen now also Nature is good in respect of the substance and being of it and as it was made of God but not in respect of the qualitie of it and as it is corrupted That these euils are not onelie drawen by imitation but also are borne with vs whiles our corrupt nature is propagated from our first Parents vnto al their posterities these testimonies doe manifestlie shew Iob. 24. Who can bring a cleane thing out of filthines Iohn 1. Which are borne not of blood nor of the wil of the flesh nor of the wil of man but of God Rom. 5. By one man sinne entered into the world and death by sinne and so death went ouer all men for
as much as al mē haue sinned cap. 7. We know that the law is spiritual but I am carnal sold vnder sinne Eph. 2. We were by nature the children of wrath as wel as others Last of al seeing infantes also are subiect to sinne whereupon also they die and are to be baptised as before time they were circumcised and they cannot as yet sinne by imitation it must needs be that sinne is bred in them as it is said Genes 8. The cogitation of mans heart is euill euen from his youth And Isaie 48. I called thee transgressor euen from thy womb Against this doctrine it is obiected first Obiect Of the deriuation of the soule from the soul of the parents If sinne bee propagated from the Parents vnto their posterity either the soul stained with originall sinne is deriued by deduction out of the soule of the Parents or is created by God of nothing infected with sinne and is infused into the bodie or els being created pure by God it draweth corruption and naughtines of the body vnto which it is vnited But since that a spiritual substance may not be cut into parts soules are not propagated by deduction out of the soule of the Parentes neither are they created corrupt of God because God by this meanes should be made autor of sinne contrarie to that which hath beene said God saw al which he had made they were verie good neither are the soules depraued by the bodies partly for that it would be against both the end vnto which man was created euen to life euerlasting and also against the goodnes of god for a pure and innocent soul to be ioined with a bodie of which it should be depraued partlie for that sinne can not be propagated by the bodie which ◠senseles neither exerciseth any action on the soule but by the soul Wherefore the children are not borne corrupt of corrupt parentes 1 Answere The souls are corrupted by the bodies To this the answeare is double First they can not proue that which in the third place in their Minor they affirme That the soules can not draw naughtines corruptiō from the bodies For our first Parentes also were created to eternall life and yet were depraued falling from god Wherefore as the creation of our first parentes and their triall by temptation and in temptation their falling away which being put their corruption was certainly to followe so also the vniting of the soules with their bodies in which certainlie they shall be corrupted is not contrarie to the goodnes of God partly because God is so good as also he will shew foorth his anger against sinne and his iustice togither with his mercie in his woorkes partly because he hath appointed a remedie in his sonne vnto the which who flie are deliuered from this hereditarie and necessarie corruption and from the danger of damnation neither is it disagreeing from his goodnes rather to saue men freed from sinne and death by the death of his onele begotten Son then if they had neuer fallen into these miseries Neither is it absurd that the nature or temperature of the bodie though it bee senseles yet should be prone to euill and no fit instrument for the good actions of the soule and that the soule not being established in that puritie in which it was made should follow the inclinations and corrupt temperature of the bodie and should fal from that integritie in which it was as soone as it is vnited vnto the bodie and seeing that the bodie proceeding from sinful and guiltie parentes is one part of a man that God should be offended with the whole man for that part of his which is guiltie and should withdraw the grace of his spirite that the other part also that is the soule being depriued of spiritual giftes may fall into wickednes and malediction But be it that they were able to prooue that Minor proposition 2 Answere The souls are togither created and vnited to their bodies yet there is another sufficient answere to the Maior so that wee haue no neede to enter into any doubtfull dispute about the deducting of the soule from the soule of the parentes by generation neither of the maner how Originall sinne is propagated For although wee graunt that the soules of all men as soone as they begin to liue are created of god yet it is not to be imagined that the soules haue a beeing some time before they are vnited to the bodies For at one and the same time they are both created and vnited to their bodies as it is said The soule of man is at the same time both created and vnited to the bodie Hee breathed in his face breath of life But as the substance also of bodies though it be taken out of the substance of the parentes yet is rightly said to be created of God that is framed by him and the substances both of men and diuels who both are sinfull are preserued of God neither is yet God the autor or maintainer of their sinne or malice so also the substance of the soules and their naturall faculties God togither both createth and bereaueth of his giftes which giftes hee gaue of that condition to Adam that hee would also giue them to his posteritie if himselfe did keepe them but would not giue them if hee by his vnthankfulnes should cast them away Now the soule being destitute of the spirite and spirituall light although it bee inclined to desires and operations yet is it blinde not inclined to such desires and actions as the law of God requireth And by this meanes the inclinations being despoiled of their rightnes are become of their owne accord euill and are repugnant to the lawe of God And those defectes in the minde and will and heart of our first parentes are the iust punishmentes of sin committed by our first parentes and by their seed in them as they are inflicted by God but the inclinations corrupted by these defectes and the defectes themselues because they are a cause that man neither is nor can bee conformable to the law of God they are sinnes as they are drawen by men sinning vpon themselues and their seede and as they haue from them and their seede their being 2 Obiection That which the Parents themselues haue not they cannot deriue vnto their posteritie Original sin is taken awaie from the godly Therefore at the leastwise these doe not deriue it to their posteritie Aunswere Original sinne is taken away from the godlie and saints of god as concerning the guilt of it that is so as it is remitted them for Christs sake But as it is a sinne repugnant to the Lawe so it abideth in them For although they be withal regenerated by the holie ghost vnto whomsoeuer their sinne is forgiuen yet that renewing is not perfected in this life Wherefore the godlie also doe deriue such a nature to their posteritie as themselues haue that is a corrupt one
which hatred of trueth was not in Adam or Peter Augustine therefore saith Faith failed not Peter in his heart when confession failed him in his mouth 2 Obiection The sin of Cain was not vnpardonable God sparing Cains life doth not therby shew his pardoning of his sinne but a further reuenging of it Because God would not haue him killed therefore he pardoned him his sin But Cains sinne was committed against the holy ghost Therefore some sinne against the holie Ghost is not vnpardonable Aunswere In the proofe of the Maior is a fallacie putting that which is no cause as if it were a cause For the cause why God woulde not haue him killed was not for that hee had pardoned Cain his sinne not repenting himselfe of it but that the murderer might be the longer tormented with the furies of his conscience that in so long time not repenting he might bee made inexcusable and furder also that murders might not waxe rife among men 3 Obiection They who are altogether ignorant of Christ Euerie sinne of the vnregenerate vnpardonable because not repented of which to others through repentance are pardoned sinne not against the holy Ghost But al that know not Christ haue vnpardonable sinne because it is neuer pardoned them Therefore some vnpardonable sin is not against the holy Ghost Aunswere We grant the whole reason if in the Minor and conclusion thereof bee vnderstoode by vnpardonable sinne those sinnes of the vnregenerate which are not indeed remitted vnto them for that they persist in those sinnes to the end without repentance yet to others they are remitted who persist not in them but repent of them in this life For not al who commit them persist in them But if that kind of sinne be vnderstoode it is neuer remitted to any man because al they who commit it persist in it to the end of their life without repentance then is the Minor false And so it there no consequence in this reason The sin against the holie Ghost and sin against the conscience differ as a general frō a particular Sin against the conscience is the general For a man may also through infirmity ignorance denie the trueth not through a hatred of it as Peter and Paul did So that then the sinne against the holy Ghost is a sinne against the conscience but euerie sinne against the conscience is not a sinne against the holie Ghost And therefore this is more general the other more particular The difference betweene the sinne against the holy Ghost and sinne against the conscience The sinne against the holy Ghost is said to be vnpardonable not that it exceedeth or surmounteth the greatnes of the merit of Christ but because hee is punished with a finall blindnesse who committeth it neither is it at any time granted him to repent Because it is a speciall and singular kinde of sinne therefore hath it a singular punishment that such sinners should not at all repent And without repentaunce there is graunted no remission of sinnes The fifth Diuision of sinne What is sinne of it selfe and what sinne only by an accident THere is some sinne which is of it selfe sinne and some which commeth to be sinne by an accident Sinnes of themselues are al those things which are forbidden of God in the Law or whatsoeuer things the Lawe condemneth as are inclinations disagreeing from the Law of God some actions also which are sins in respect of vs but in respect of God are punishments Sinnes by an accident are things either commanded of God or neither commaunded nor prohibited that is indifferēt things which are not done after the same maner neither to the same ende vnto which God woulde haue them to be don that is without repentance or with great defect Things commanded in the vnregenerate are sins because although the actions doings of those things are commanded yet the person from whō those actions proceed pleaseth not God neither is reconciled vnto God Further that which the vnregenerate doe they doe it not to that end whereunto they ought that is to the glorie of God neither is their action grounded of faith For they know not whether or no they haue God fauorable to thē or whether that be pleasing vnto him which they doe But these conditions and circumstances are necessarily required to a good work for it sufficeth not to do good works after a ciuill manner Those ciuil works indeed are good as they proceed from God but as they are in vnregenerate men they are euil euen as it is sin when a wicked man giueth almes because it proceedeth not from the loue of God therfore not frō faith neither is referred vnto gods glory But yet those things which men doe beeing forbidden in the Law of God are of thēselues properly sins because the nature or definition of sin doth properly agree vnto them which is that they are don against the expresse commandement of God And therefore in the Scripture thinges which are so done of men are euer called euill but neuer good But those things which are commaunded of God when they are done by the vnregenerat or in hypocrisie they are so discommended as yet neuerthelesse they are counted and praised for good and that not only in respect of God who is the efficient of those things in men in respect of whom al the actions of the wicked are iust but also in respect of the men themselues by whom they are done so that they also are said to haue done wel as 1. Kings 21. Seest thou howe Ahab is humbled before me Because he submitteth himselfe before me I wil not bring that euil in his daies And 2. Kin. 10. The Lord said vnto Iehu Beholde because thou hast diligentlie executed that which was right in my eies c. Neither is there cause why anie man shoulde heere say that inclinations and actions are of themselues good How inclinations and actions are in themselues both good and bad because they are things in nature made and raised of God For they are of themselues good as they proceed from God but as they are in men corrupted or as they are don by men they are of themselues euil and vitious because they are committed against the Law of God But neither of the contrary followeth it Why the works of the vnregenerate cannot please God that the works of the vnregenerate whether they be ciuillie or morallie good are not therefore sinnes and displeasing God because they are commanded of him For that the woork be good and pleasing to God not only that which is commanded must be done but it must be done after that maner also which is commanded or which is all one it must agree not onely in part but in whole with the Lawe of God And since the woorks of the vnregenerate are not so done though not wholy yet for a great part they swarue from the Law of God and are destitute of that perfection
were very good Psal 5. Because thou art not a God that loueth wickednes Iames. 1. Let no man say when he is tempted I am tempted of God Eccle. 15. Saie not thou it is through the Lord that I turne backe for thou oughtest not to doe the thinges that he hateth To these and verie manie the like speaches maie be added the great and most perfect goodnes of God so that no effect of his is euill And because God is true and far from all dissembling and guile neither can destroie or denie himselfe 2. Tim. 2. it is certain that plaine contradictorie willes cannot be in him But he testifieth in his law which is as it were a glas of that puritie which is in God that hee hath a horrible hatred of sinne Wherefore he doth not will anie and much lesse causeth or furdereth it Moreouer that which one himselfe worketh in an other hee cannot of right punish But God doth most iustlie punish al sinnes Wherefore he neither will nor causeth anie sin Rom. 3. Is God vnrighteous which punisheth God forbid else how shall God iudge the world Lastlie God doth neither wil nor cause that which destroieth his image sin is the destruction of the image of God Wherefore God doth neither will nor cause it Of this wee conclude that God is not the author of sinne but that the originall of euill springeth from man himselfe by the instigation of the Deuill yet so neuerthelesse that we say that the Deuill being at the first corrupted did corrupt man The cause of sin is to be sought in our first father through the Deuils instigation and so by discent to be found in vs. but coulde haue done nothing except man of his owne accord had consented to euill Here are we to remember againe the fall of our father Adam God made Adam to his owne image and similitude that is he made him most good vncorrupt holy righteous and immortall hee furnished him with most excellent giftes that nothing might be wanting vnto him to all blessednes in God Wherefore his vnderstanding was wholy diuine his will most free and most holy hee had power of dooing good and euill a law was giuen him of God which shewed him what he should doe or what he should not doe For the Lord said Thou shalt not eate of the fruite of the tree of knowledge both of good and euill God simply required of him obedience and faith and that whole Adam should depende of him and that not constrained by necessitie but shoulde doe it freely God made man from the beginning and left him in the hand of his counsel saying If thou wilt thou shalt obserue the commandements and testifie thy good will Therefore when the Serpent tempted man and counsailed him to tast of the forbidden tree man was not ignoraunt that the counsaile of the Serpent did not agree with the commaundement of God The Lorde compelled him not neither did Satan compell him in the Serpent For God had said Ye shall not eate of that tree neither shall ye touch it least ye die Wherefore it was in the hand of his counsaile to eat or not to eate God declared vnto him his will plainely charging him that he should not eate and adding the perill he did withdraw him from eating least perhaps thou die Satan also as neither coulde hee did not vse any force but did probably moue him vnto it at length did ouercome him For when the will of the woman declined to the word of the Deuill her minde departed from the worde of God and reiecting a good lawe she committeth an euill worke afterwardes she drewe on her husband willingly following her to bee partaker of her sinne That doth the Scripture inculcate in these wordes So the woman seeing that the tree was good for meate Gen. 3.6 and that it was pleasant to the eies and a tree to be desired to get knowledge tooke of the fruit thereof and did eate and gaue also to her husband with her and hee did eate Here haue you the beginning of the euill the Deuill and that which moued the will of man that is the false commendation of the Deuill and euen a mere lie and the delectable shewe and sightlines of the tree Wherefore Adam and Eue doe of their owne accord that which they doe being lead with a hope of more excellent wisedome which the Seducer had lyingly promised them The beginning of sinne from the Deuil and the free election of man corrupted by his seducement Wee conclude therefore that sinne hath his beginning not from God who forbiddeth euill but from the Deuill the free election of man which was corrupted by the Deuils falshood And therefore the Deuill and mans corrupted will obeying him are the most true cause of sinne This euill flowed from our first Parents vnto all their posteritie so that sinne hath not else whence his beginning than from our selues and our corrupt iudgement and wicked will and the suggestion of Saran For an euill roote and that first corruption bringeth forth of it a rotten braunch agreeable to the nature thereof which Satan now also setteth forwarde and laboreth it as it were plantes by his guiles and lies but in vaine doth he labour except we yeeld our selues to bee fashioned and dressed by him That is called originall sinne which proceedeth from the first originall that is What is originall sinne was deriued from the first parent into all by propagation or generation For this sinne wee bring with vs in our nature out of our mothers wombe into this life I was borne in iniquitie and in sinne hath my mother conceiued me And of the Deuill Christ speaketh thus Hee hath beene a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie then speaketh he of his owne for he is a lier and the father thereof To this may be added this reason that sinne cannot be a proper natural effect of any cause but of that which hath power to doe against the law But this no nature hath power to doe Sinne the proper effect of a reasonable nature transgressing the law besides the nature of Angels and of men For God is a law vnto himselfe and can not doe or intend any thing against his lawe And other creatures whereas they are not indued with reason and therefore the law not made for them they cannot commit sinne because take away the law and there is no place left for sinne Wherefore it necessarily foloweth that sinne is such an effect as agreeth to those Angels alone who fell and to men The first cause of the first sinne the Deuil The second mans will The first sinne cause of all sins thence folowing But there is an order to bee obserued in these causes For the cause of the first sinne in Paradise is the Deuil instigating the will of man assenting or obaying these former
Li. 3. de libero arbitrio cap 4. And Augustine God is a iust reuenger of those thinges of which yet he is not an euill autor Wherefore those sinnes which ensue and followe are in respect of god considered as most iust punishments which as they are punishments haue their beeing from him as their author and causer but as they are sinnes in respect of men they come God neither willing nor causing them but permitting onely seeing he doth not cause men to do that which he would haue done for a punishment to this end as for to obay therein his will For one and the same work is good and holy in respect of God and sin in respect of men by reason of the diuersitie both of the efficiences of the ends For first man by reason of his great both ignorance and corruption will and worketh euill only But God because hee is exceeding good and the verie rule of goodnesse and righteousnesse doing in all things what he wil will and worketh alwaies only that which is good Secondly men haue such an end of their actions as is disagreeing frō the Law of God that is what they doe they do not to that end to obay God but to fulfill their bad and corrupt desires But God hath the end of all his woorkes agreeing with his nature and Law euen that he may declare and execute his iustice goodnesse and mercie By these two thinges it commeth to passe that the reasonable creature woorking together with God God woorking vprightly and holily doth neuerthelesse it selfe woorke vnholylie and corruptly 5 What are the effects of sinne NOw that it is defined what sinne is and from whence it came we are to consider also what be the euils which follow sinne For except this also be knowen we know not yet how great euil there is in sinne and with how great hatred God pursueth it It hath been said before that euil was of two sorts one of crime or offence which is sinne the other of paine or punishment The euil of punishment is the effect of the euil of offence That this maie be the better vnderstoode we must here againe remember that of punishments Some are onlie punishments as are the destruction of nature or tormentes others both punishments and sins as al sins which haue followed since the first fal 1 The sinnes which follow are effects of those which go before Sinnes ensuing effects of sinnes which go before So original sinne is the effect of the sinne or fal of our first parents By one mans disobedience manie were made sinners And secondly All actual sinnes are effects of original sinne Sinne took occasion by the commandement and deceiued me And thirdlie The effect of actual sins is the increase of them that is greater guiltines by reason of the most iust iudgement of God because God punisheth sins with sins Wherefore God also gaue them vp to their hearts lustes Rom. 1.24 2 Thes 2.11 Mat. 25.29 Other mens sins oftentimes effectes of actual sinne And therefore God shal send them strong delusiō that they should beleeue lies Frō him that hath not shal be takē away also that which he hath And fourthly The effects of actual sins are also oftentimes other mens sins by reason of scandale or example wherby some are made worse of others are entised or moued to sin So the persuasion of the diuel caused man to decline from God and now it worketh in stubburn-minded men The diuel put it into the heart of Iudas to betraie Christ Ioh. 13. Euil speeches corrupt good maners So euill teachers doe withdrawe men from god to errours idolatry and other sins So a vse of liberty out of season offendeth and draweth men to sinne An euil conscience an effect of sinne 2 There followeth sin in the immoueable and perpetual order of Gods iudgement an euil conscience which is the knowledge and dislike which we haue in our mind of our own sinne and the knowledge of the iudgement of God against sin and that proceeding out of the knowledge of Gods Law vpon which ensueth the fear of the wrath of God and punishment according to the order of gods iustice and a flieng and hatred of God who destroieth sinne which is the beginning of desperation and eternall torments except it bee cured by the comfort of the gospel Rom. 2. The gentiles shewe the effect of the Law written in their harts their conscience also bearing witnes and their thoughts accusing one another or excusing And Isaiah There is no peace to the wicked Temporall and spiritual euils effects of sin 3 Temporall and spirituall euils as temporall death and in a worde all the calamities of this life These euils are onely punishments that is torments and dissolution of nature If any man obiect that they also are subiect to temporall death and other calamities who haue all their sinnes remitted them and therefore al temporall euils are not the punishmentes or effects of sinne Temporal euils in the regenerate are effectes of sinne not as punishmentes but as chastisements but some haue other causes we answere that the consequence holdeth not from the denial of one particular to the denial of the general For albeit the calamities of the regenerate are not effectes of sin as a punishment which is inflicted on men sinning that so the iustice of God might be satisfied yet are they effects of sinne as chastisementes and exercises whereby sinne is repressed and more and more purged out vntill at length by corporall death the whole be abolished Now that of the blind man Ioh. 9. Neither this man hath sinned nor his parents Christ meaneth not simply that they had not sinned or that their sins were not a cause of this calamity but that their sinnes were not the principal cause why he was borne blind but that the woorkes of God should be shewed on him Christ by a miracle opening his eies 4 Eternall death which is the effect of al sinnes Eternall death the effect of sin as they are sinnes For al of what quality soeuer they bee are punished either with eternal paine as in the reprobate or with equiualent paine to eternal as in the sonne This death doth begin in the reprobate euen in this world that is anxiety and torment of conscience which we also should feele except we were deliuered by the grace of God Now by the name of eternal death is not vnderstoode the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and bodie liuing from the face of God a continuall horror and torment and a feeling and flying of Gods wrath and iudgement and a horrible murmuring against God taking vengeance of their sinnes If they obiect that the sinnes of those who beleeue in Christ The regenerate though they sin are not punished with this death because Christ hath suffered an equiualent punishment for them are not punished with eternall
manifest vnto thee Vnto the manifestation of God is subordinated the preseruation of societie in mankinde For except there were men God shoulde not haue whom to manifest himselfe vnto The preseruation of the society of men I will declare thy name vnto my brethren To this preseruatiō there folow next in order the duties of nature and the mutuall good turnes and benefites of one man towards an other For no societie or coniunction or conuersing of men together can be or consist without mutuall dueties passing enterchangeably betweene them Wherefore the societie of men and mutuall communicating and imparting of dueties betweene them are the subordinate endes of man created seruing for the obtaining of the principall end which is the manifestation participation or fruition knowledge praise and worshippe of God When therefore God is saide to be the ende of man it is meant of him manifested participated knowne and worshipped And in this end as being the chief and last the whole felicitie and blessednes and glorie of man consisteth 1. Obiect Heauen earth and other creatures which are void of reason Other creatures are said to praise God as being the matter of his praise which yet they shoulde not bee if man and Angels were not are said to worshippe and magnifie God Therefore the worship and praise of God is not the proper end why man was created Answere This reason hath a fallacie of equiuocation or ambiguitie Creatures voide of reason are saide to worship and praise God not that they vnderstand ought of god or know and worship him But because they bearing certain prints and steps of Diuinitie in them are the matter of gods praise and worship But the creatures endewed with reason are said to praise and magnifie god not onely because in them are extant most conspicuous and notable testimonies of god but chiefly because they beeing endewed with a power facultie of vnderstanding of conforming themselues to the will of god know by the beholding contemplation of gods works in thēselues other creatures the infinite goodnes wisedome power iustice bounty and maiestie of god and are raised and stirred vp to worship god aright both in minde and in worde and in the whole obedience according to his diuine law And if god had not created creatures of reason and vnderstanding who might beholde consider and with thankefull minde acknowledge his workes and the order and disposing of thinges in whole nature other thinges which are voide of reason might no more be saide to praise and worship god that is to be the matter and occasion of praising him than if they had neuer beene at all 2. Obiection The felicitie and blessednes of man is a qualitie or condition and estate in which or with which man was created that is it is a part of the image of God and a forme or propertie of man Therefore it belōgeth to the first question what man was created and not to this of the end of mans creation Answere This hath no contrarietie in it for the same may be in diuers the finall cause the formal For the soule and the properties or faculties thereof are both the formal and final cause of a liuing bodie the forme as they actuate and giue life vnto the bodie the ende as the bodie is framed of nature for this that the soule may informe it and exercise by it his operations actions In like sort the blessednes of man or participation or fruition of god as also the knowledge of god is a propertie and part of the image of god in man in respect of the beginning when man by his creation beganne both to bee and to bee iust and blessed it is the ende of man in respect of continuance perseuerance that is as god created man wise iust and blessed for this that hee shoulde continue so for euer that is man was created iust and happie he was created for this that he might be iust and happie Wherefore albeit the existence of blessednesse and the continuance abiding of the same are the same in the thing it selfe yet in consideration and respect they are diuers By reason of which diuers respects felicitie wisedome holines are both a qualitie and an end of man that is are referred to the questions WHAT and FOR WHAT man was created This first creation of man is diligently to be compared with the miserie of mankinde as also the end for which we were created with the aberration and swaruing from the end that so by this meanes also wee may know the greatnes of our miserie For howe much the greater wee see the good was which wee haue lost so much the greater wee know the euils to be into which we are fallen OF THE IMAGE OF GOD IN MAN The chiefe questions hereof are 1. What the image of God in man is 2. How farre forth it is lost and how farre it remaineth 3. How it is repaired in man 4. How it is in Christ and how in vs. 1 What the image of God in man is The image of god to be considered not in the body but in the soule SEing god is not corporeal neither hath a body we must consider this image not in the body but in the soule of man and because it is very much darckened and almost blotted out by sinne wee must iudge of it not by that state in which men began to be after sinne was committed but by the repairing which commeth by Christ that is by the nature of man regenerated And to conclude whereas there is but a small beginning of regeneration in this life we shall at length in the euerlasting life and glorie behold and vnderstand perfitely the image of God wholy restored shining in vs. It is not to be sought onely in the substaunce but chieflie in the qualities and giftes of the soule Further that wee are not to seeke the image of God in the substaunce alone of the soule but chieflie in the vertues and giftes with which it was adorned of God in the creation it is euen thereby manifest for that the nature and substaunce of the soule remaineth euen in the vnregenerate but the image of God for the most part is lost yet notwithstanding because the soule is an vnderstanding spirite the more excellent spirite the more excellent part of mans substance separable from the body immortal the beginning and cause of life and mouing in a liuing body wee must confesse that the nature thereof though vnregenerat is some shadow of that Diuinitie But the image of God seeing the substance as of spiritual natures in generall so of the minde of man is vnknowne to vs in the mist and darkenes of this life is to be considered in those faculties and operations in which wee see man to excell other creatures and know him by the word works of God to bee agreeable and conformed vnto God These faculties are especially two The vnderstanding and will The
inward senses are adioined to the vnderstanding and the affections to the will The image of God in man The description of the image of God is a vertue knowing aright the nature will and workes of God and a will freelie obeying God and a correspondence of all the inclinations desires actions with the will of God and in a word a spiritual and vnchangeable puritie of the soule and the whole man perfect blessednes ioy resting in God and the dignitie of man and maiestie whereby hee excelleth and ruleth other creatures Or The image of God in man is 1. The soule it selfe together with the faculties thereof endewed with reason and will 2. In the soule wisedome and knowledge of God his will and workes euen such as god requireth of vs. 3. A conformity with the lawe of god or holinesse and righteousnesse vnder which wee comprehende the heart and all affections 4. Felicitie without miserie and corruption perfect blessednesse ioie aboundance of all good thinges and glorie wherewith the nature of man was adorned 5. The rule and dominion of man ouer the creatures as fishes foules and other liuing creatures In all these thinges the creature after some sort resembleth his creator yet can he by no meanes be equalled vnto his Creator For in God all thinges are immense and without measure and euen his essence infinite Ephes 4.24 The Apostle Paul putteth Righteousnesse and holinesse as the chiefe partes of this image which yet doe not exclude but presuppose wisedome and knowledge For no man can worship God vnknowen But neither doth Paul exclude perfect blessednes glorie for this according to the order of Gods iustice is necessarily coupled with perfect holinesse or conformitie with God Whereupon it foloweth that where true righteousnesse and holinesse is there is the absence of all euils whether of crime and offence or of paine and punishment Righteousnesse and holinesse in this text of the Apostle may be taken for one and the same or distinguished So that Righteousnesse may be meant of the actions and Holinesse of the qualities Righteousnesie that is a conformitie and congruitie of the will and heart with the minde iudging aright that is according to the word of God 1. Cor. 15.47 The first man was of the earth earthlie the second man the Lord from heauen As the earthlie was such are they that are earthlie and as is the heauenlie such are they also that are heauenlie And as wee haue borne the image of the earthlie so shall wee beare the Image of the heauenlie The Apostle doth not here take away the image of the heauenlie man from Adam when he as yet stoode but compareth his nature estate aswell before as after his fall with that heauenlie glorie into which wee are restored by Christ that is not onely the nature of man corrupted through sin by death but the degree of the image of God in mans nature before the fall before glorification with that which foloweth his glorification 2 How far forth the image of god was lost and how farre it remaineth The remnants of the image of god THe image of god in man was not wholy lost but for the greatest part For there remaineth in all as well the vnregenerate as regenerate 1. The incorporeall substance of the soule together with the power thereof likewise libertie in his will which whatsoeuer it will it will freely 2. Manie motions as of those things which we know by sense as are naturall principles some motions also of god his will and workes 3. Some prints of vertues and an ablenes concerning outwarde Discipline and behauiour 4. The fruition of manie good thinges 5. The Dominion also ouer the creatures is not wholy lost He is able to rule many and to vse them Why God preserueth these remnants in vs. These remnants are therefore preserued of god 1. That they might be a testimonie of the bountie of god towards those who were vnworthie of it 2. That god might vse them to the restoring of his image in man 3. That he may leaue the reprobate without excuse Now the image of god remaineth not 1. What is lost of the image of God in vs. In respect of the true sauing sufficient knowledge of god his will 2. The integritie perfectiō of the knowledge of gods workes a dexterity of discerning the truth 3. Rightnes cōformitie of al inlinations desires and actions in our will hart and outward parts by the losse whereof ensue actuall sinnes and merite eternal damnation 4. Whole and perfect dominion ouer the creatures For those beastes which feared man before now assault him his enemies are hurtfull vnto him and doe not obey him The fieldes bring forth thornes and thistles 5. The right and interest of vsing these creatures was lost because hee graunted it to vs his children not to his enimies 6. Life euerlasting was lost and in place thereof is come death both temporal and eternal with calamities of all sortes that is we lost the felicity and happines both of this life and of the life to come Obiection The Heathen haue many great vertues and atchieue great workes Therefore it is not true that the image of god is lost in them Answere All these workes are not pleasing to god because they proceed not from the true knowledge of god neither are wrought to that end that all the glorie may redound to god Those their vertues are onely of outward behauiour discipline but not from the hart thereby to obey god whom they flie and to whose glorie they can doe nothing 3. How the Image of god is repaired in vs. THe repairing of it is wrought by god alone The repairing of the image of god in vs is the work of all three persons who gaue it vnto men For in whose power it is to giue life in his also it is to restore it being lost The maner of restoring it is this 1. The Father restoreth it by his Son 2. The Son by the holy Ghost immediately regenerating vs. We are changed into the same image 1. Cor. 3.18 from glorie to glorie as by the spirite of the Lord. 3. The holy ghost restoreth it by the word the gospel is the power of god vnto saluation 4. This is so done by god Rom. 1.16 as that in this life it is onely begunne in the chosen and then is confirmed and augmented vnto the end of their life is made perfect in the end of this life as cōcerning the Soule but as concerning the whole man at the resurrectiō of the bodies Wherefore it is to be obserued who is the author what the order and maner of this repairing How the Image of God is in Christ and how in vs. Christ both essentiallie the image of the father according to his Diuinitie and according to his humanitie a created image of God though in far more excellencie than Saints and Angels NOw if it
magnifie the bountifulnes of God towards vs we must aske all thinges of him as beeing our creatour and soueraign Lord who hath the right and power of giuing al good things to whom and how far he will himselfe and vse those things which are granted to our vse with a good conscience to the glorie of god who gaue them And that this may be done we must not by our infidelity cast our selues out of that right which wee receiue in Christ if god of his own power autority either giueth vs lesse than wee would or take away from vs that which he hath giuen wee must submit our selues patiently to his iust purpose most profitable for our saluation And seeing the soule is the better part of man the happinesse of the bodie dependeth on the happinesse of the soul seing also we are created to immortall life we ought to haue greater care of those things which belong to the soule and eternal life than of those which belong vnto the bodie and this tēporall life And at length seeing the end and blessednes of man is the participation communicating of god his knowledge worship let vs euer tend vnto it referre thither al our life actions And seeing we see one part of mankinde to be vessels of wrath to shewe the iustice and seueritie of God against Sinne let vs bee thankefull to God for that of his meere and infinite goodnesse he would haue vs to bee vessels of mercie to declare through all eternitie the riches of his glorie Last of all that we maie learne consider and begin these thinges in this life let vs to our power tender and helpe forward the common society and saluation of others for which we are borne OF FREE-WILL WHEREAS God is a most free agent and man was created to the image of God The causes of diuers controuersies arisen about free-will yea and was furnished with libertie of will it seemeth to many not to agree that all the actions of mans will are gouerned by the vnchangeable prouidence of God that the nature of men is so corrupted by the fall of our first parents and Originall sinne that it is able to bring forth nothing but that which is euill and displeasing God without the renewing and especiall benefite of the holy Ghost For neither do they acknowledge that for liberty which is tied to any necessity neither seemeth it that wee shoulde graunt the whole libertie of the will to haue beene lost by sin because also after the fal there are left in men some prints and steps of Gods image and the blame and crime of sinne cannot be laid on men except the will be free To this is added the pride of mans wit which admitteth nothing more hardly than that the glorie and original of all good should be transferred from men to God alone Further also the notable vertues of men not regenerated and lastly the iudgement of our sense and reason which doth not marke without the light of Gods woorde the secret gouernement of Gods prouidence in humane actions Wherefore hereupon haue risen controuersies debates concerning free-wil while the olde diuines yeelding too much vnto the Philosophers swelling with a vain perswasion of wisedome and righteousnesse and the latter ascenting vnto the former haue either spoke more magnificently than they ought to haue done of the strength and power of mans will or haue endeuoured to arrogate that vnto men which is not found in them since the first fall But let vs remember that this doctrin of free wil is a view and contemplation not of mens ability and excellencie but of their weaknes and misery which is therefore to bee ioined with the doctrine of the creation and fall of man that wee knowing the more from what top of dignity and felicity into how deepe a gulfe of ignominie and misery we are cast by sinne may not more deepely plunge our selues by a vaine confidence of our owne strength vnto euils but may incline to a true humility and thankfulnesse towards God and bee of him reuiued quickned and healed For that the scope of this disputation may be knowen and the vse thereof perceiued The state of the maine question about free will we must vnderstand that the principal question in it is this Whether as man auerted himselfe from God and corrupted himself so of the other side he be able by his owne strength to returne to God and to receiue grace offered by God and to amend himselfe And further whether the will of man be the first and principal cause why others are conuerted others persist in their sins and as wel of the conuerted as not conuerted others are more others lesse good or euil and in a woord doe either good or euill some after one maner some after another To this question the aduersaries Pelagians and the like make answere That so much grace is both giuen of God and left by nature to al men that they are able to returne vnto God and obey him neither ought we to seeke any other cause before or aboue mans wil for which others receiue or retaine others refuse or cast awaie diuine succour and aide in auoiding sinne and do after this or that manner order and institute their counsailes aad actions Contrariwise we haue learned out of the sacred scripture That albeit by nature so much of God and his wil is knowen to all as maie suffice for taking away all excuse from them of sin and although it be manifest that many woorks morally good may be done euen of the vnregenerate and the wil doth in them freely make choise either of good or euil yet no work pleasing to God can be vndertaken or perfourmed by any man without regeneration and the especial grace of the holy spirit neither can more or lesse good be in any mans counsailes or actions than God of his free and purposed goodnes to euery one doth cause in them neither any other way can the wil of any creature be inclined than whither it shal seeme good to the eternall and good counsel of God And yet all the actions of the created wil both good and bad are wrought freelie The chiefe questions here to be obserued are fiue 1 Of the word liberty or freedome 2 What is the liberty of the wil. 3 What is common and what diuerse in the liberty of will which is in God in Angels and man 4 Whether there be any liberty in vs and what 5 The degrees of free wil. 1 Of the word Liberty Libertie from bond misery THere is one kind of liberty from bond and misery And this signifieth a relation or respect that is the power or right or ordering either of person or thing made either by ones wil or by nature to deale at his owne arbiterment or motion according to honest Lawes or order agreeable to his nature and to enioy commodities conuenient for him without inhibition or
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
consequence holdeth not God will not the actions of the wicked as they are sins Therefore simply he will not haue them to be done but they depend onely on the will of the wicked For if God simply would them not they could by no meanes be done And except there were somewhat in them which did agree with his iustice and nature he would not by reason of his goodnes infinite and passing measure suffer them to be done If they reply That God woulde thinges contrarie to those which men doe as it is saide How often woulde I haue gathered thee and therefore it is done onely by the will of men whatsoeuer men doe the same answere serueth that God would the obedience of all his reasonable creatures towardes his lawe as concerning his commanding and approouing it For he requireth it of all and bindeth all to it and approoueth it in all as being agreeable to his nature and puritie but neither will he alwaies it nor in all as concerning his working and grace whereby they who are directed and guided doe that which God approoueth and requireth Deut. 29. The Lord hath not giuen you an heart to perceiue and eies to see and eares to heare vnto this day 4 Whether there be anie libertie in vs and what it is THat there is libertie of will in men it is proued 1. Gen 1.26 Eccl. 15.14 15. Because man was made to the image of God And free-will is part of the image of God 2. By places of scripture Let vs make man in our image according to our likenes God made man from the beginning and left man in the hand of his counsel 3. By the definition of that libertie which agreeth to man For man worketh vpon deliberatiō that is freely knowing desiring and refusing this or that obiect And because the definition agreeth vnto man therefore also doth the thing which is defined agree vnto him 1 Obiect If there be in man libertie of will The doctrine of Originall sinne not ouerthrowen by that libertie which we hold to be in man the doctrine of original sinne is ouerthrowen for these are contrarie not to be able to obey God and to haue libertie of will Aunswere They are not contrarie because we haue libertie to wil and do good onely in part to wit as we are regenerated by the holy spirite but not in whole and full neither in that degree in which before the fall we had it and shall haue it in the life to come Againe although the vnregenerate are onely able to wil those thinges which are euil yet they will them vpon deliberation without constraint euen by their owne proper and inward motion and therefore freely Abilitie to choose as well good as bad is not necessarily ioined with free-will 2 Obiect He that hath not ability to choose as well good as bad hath not free will and arbiterment But man hath not ability to choose as well good as euil Therefore he hath not free will Answ The Maior consisteth of a bad definition of free will For the liberty of reasonable creatures consisteth in the iudgement and deliberation of the mind or vnderstanding and in the free assent of the will not in a power to will as well good as euill or contrarie The good Angels by reason of the wisedome and rightnes of their iudgement and of the great and constant propension or readinesse of their will to that which they knowe to bee good and right cannot will euill and vniust thinges but onely thinges good and honest and yet notwithstanding they most freely choose and doe those thinges which are iust Right so men by reason of their inbred ignoraunce and corrupt iudgement of those thinges which are to be done and of the ende as also by reason of the stubbornnes and frowardnes of their will can will onely those thinges which are euill which also they followe and pursue with exceeding willingnes and pleasure vntill they are regenerated by Gods spirite 3 Obiection That is free which is ruled of none other but of it selfe onely The will of man is seruant to sin and yet inclineth to sinne freely or which is bound to none Mens will is not ruled of it selfe onely but of another and is bound to the law therefore it is not free Aunswere The Maior is true if it bee meant of that libertie which is in God but false being meant of mans libertie For man to be ruled of none is not libertie but a shamefull barbaritie and a wretched slauerie But the true libertie of the creature is to bee subiect vnto honest and iust lawes and to obey them It is a power of liuing as thou wilt according vnto the law of God 4 Obiection That which is a seruaunt and in bondage is not free But our will is a seruaunt and in bondage Therefore our will is not free Aunswere There is an ambiguity in this reason or it affirmeth that to bee simplie so which is but in some respect sort so or the conclusion fetcheth in more than was in the premisses That which is in bondage is not free that is not in that respect or consideration as it is in bondage Our arbiterment or will is in bondage to wit vnder sinne Therefore it is not free that is from sinne which it is not able to shake off by any force which it self hath except it bee freed and deliuered by the grace of God But hereof it foloweth not therefore simply no way it is free For it is free as touching the obiects represented vnto it by the vnderstanding because it chooseth or refuseth them being once knowen or suspendeth and forbeareth her action by her owne and proper motion without constraint The summe of all is We graunt the conclusion if free bee taken for that which hath abilitie to do those things which are good and pleasing to God for so farre is it in seruitude vnder sinne and hath power onely to sinne but wee denie the whole if free bee taken for voluntarie or deliberatiue which chooseth the obiectes represented vnto it by voluntarie motion not constrained or forced thereto by any externall agent 5 There are foure degrees of freewill IT may easily be vnderstood by the degrees of the liberty of mans will what the libertie it selfe is Now there are fower degrees of that libertie which is in man which are distinguished according to the diuers states or conditions of mans nature The first degree of libertie was in man not yet fallen The first degree of libertie in man before his fall before sinne euen that power and abilitie giuen vnto man from aboue by which the mind was lightned with the perfect certaine knowledge of God his diuine will whereby the will also by the proper inclination thereof and free motion did yeeld perfect obedience vnto the knowen will of God But yet the wil was not so confirmed in this inclination knowledge but that it could decline defect
commandment of Christ and his Apostles vsing the keies of the kingdome of heauen ought to driue them from this Supper till they shall repent and chaunge their manners 83 What are the keies of the Kingdome of heauen Preaching of the Gospell and Ecclesiasticall Discipline by which heauen is opened to the beleeuers and is d Math. 16.19 18.18 shutte against the vnbeleeuers 84 How is the kingdome of heauen opened and shut by the preaching of the Gospel When by the commaundement of Christ it is publickely declared to all and euerie one of the faithfull that all their sinnes are pardoned them of God for the merite of Christ so often as they imbrace by a liuely faith the promise of the Gospel but contrarily is denounced to all Infidels hypocrites that so long the wrath of God and euerlasting damnation doth lie on them as they e Ioan. 20.21.22.23 Mat. 16.19 persist in their wickednesse according to which testimonie of the Gospel God wil iudge them as wel in this life as in the life to come 85 How is the kingdome of heauen opened and shut by Ecclesiasticall Discipline When according to the commaundement of Christ they who in name are Christians but in their doctrine and life shewe themselues f Rom. 12.7.8.9 1. Cor. 12.28 aliens from Christ after they hauing beene sometime admonished wil not depart from their errours or wickednesse are made knowen vnto the Church or to them that are appointed for that matter purpose of the Church and if neither then they obey their admonition are of the same men by interdiction from the Sacramentes shut out from the Congregation of the Church by God him selfe out of the kingdome of heauen And again if they professe and indeede declare amendment of life are g Mat. 18.15.16.17 1. Cor. 5.3.4.5.2 Thes 3.14.15 2. Ioh. 10.11 2. Cor. 2.6.7.10.11 â— Tim. 5.17 receiued as members of Christ and his Church AFter it hath beene shewed in the first part that men are become obnoxious vnto euerlasting pains and punishmentes by reason of obedience not yeelded vnto the lawe a question by and by ariseth Whether there is or bee graunted anie escape or deliuerie from these punishmentes To this question the lawe maketh aunswere that a deliuerie is graunted so that perfect satisfaction be made vnto the law and the iustice of God by sufficient punishment paied for the sinnes committed For the lawe bindeth either to obedience or that beeing not performed to punishment The performance of both which both of obedience punishment is perfect righteousnes and iustice and on both followeth the approbation allowing of him in whom that righteousnesse is Now the meanes and manners of satisfaction are two one by our selues which the lawe teacheth and the iustice of God requireth for wee haue sinned But this satisfaction deliuereth not from eternall malediction because it is neuer sufficient and finished but indureth to all eternity The other meanes of satisfiyng is by an other that is by Christ This meanes doth the Gospell shewe and the mercie of God freely offer neither yet is it repugnaunt to his law and iustice because in no place the lawe misliketh or reiecteth it This satisfaction or punishment is temporall and yet sufficient that is equiualent to euerlasting punishment and therefore a price worthie inough for our deliueraunce Wherefore since Christ hath paied in our behalf vnto the law a sufficient punishment for our sinnes the iustice of God and the sentence of the lawe altogether willeth and requireth that we bee admitted vnto a reconcilement with him that is be approued of God and receiued into fauour Furthermore by the questions of the Catechisme a little before propounded two things are taught concerning mans deliuerie The first is that it is possible and after what sort The second is by whom and by what maner of Mediatour it may be atchieued The places here to be discoursed of are three 1 Of Mans deliuerie 2 Of our Mediatour 3 Of the Couenant OF THE DELIVERIE OF MAN THe questions to bee considered hereof are fiue 1 What mans deliuerie is or in what things it consisteth 2 Whether anie deliuerie might be wrought after the fall 3 Whether it bee necessarie and certaine 4 What manner of deliuerie it is and whether it bee perfect that is a deliuerie from the euill both of crime and paine 5 By what meanes it may be wrought 1 WHAT MANS DELIVERIE IS THis worde Deliuerie is respectiue For all deliuerie and libertie hath a respect to somewhat to wit it is a graunt whereby any one is licensed according to honest lawes or the order of nature to be free from subiections defects and burdens not proper vnto his nature and to doe thinges agreeable vnto his nature without lette or hinderaunce The deliuerie of man an immunitie from miserie and the gilt of sinne So the Deliuerie of man is an immunitie from miserie that is from the guilt and subiection or tyrannie of sinne or it is the right and power restored by Christ to liue freely according to GODS lawe and to inioy those commodities which were at the beginning graunted by GOD vnto mans nature without prohibition or impediment For thus to liue agreed vnto mans nature in respect of his creation and not to liue thus is mans most miserable and shamefull seruitude As therefore the miserie and seruitude of man comprehendeth sinne and death or punishment so his deliuerie is a deliuerie from sinne and death or a restoring of righteousnes and life euerlasting Nowe Deliuerie from sinne is the perfect both pardoning of sinne that it may not for euer bee imputed And also the abolishing of it in vs by regeneration or newnesse of life which is begunne here but to bee perfected in the world to come Deliuerie from death is a Deliuerie both from Desperation or the feeling of GODS wrath which beeing in the wicked here begunne shall continue euerlastingly and is called euerlasting death and secondly from corporall death and all calamities and miseries by our Resurrection and Glorification In summe That Deliuerie is a full restoring of life euerlasting that is of Holinesse Righteousnesse and felicitie or perfect Blessednesse and so of all good thinges which are contrarie to those euils It is called Deliuerie because men without Christes satisfaction are helde as it were fettered in gyues and Captiues of sinne and hell 2 Whether anie Deliuerie might be wrought after the fall THis question is necessarie For if there be no deliuerie of vs out of miserie in vaine make wee question of the rest Againe there is some cause to doubt thereof to them especially The deliuerie of man possible The causes of which possibility in God onelie vnto whom the doctrine of the Gospell is vnknowen The Deliuerie therefore of man is possible And the causes of the possiblenesse thereof are in GOD alone declared in the sacred Scripture The first is his mercie and immeasurable goodnesse which that hee woulde
order of his minde declared in the nature of thinges and in his woorde and what agreeth therewith and disagreeth and all his woorkes and the works of all creatures past present and to come all the causes and circumstances of all things And moreouer That al Angels and men haue no more knowlege of diuine and humane matters than God doth woork maintaine in their minds For among other thinges the most beutiful and sightlie order which is in the nature of thinges the endes and vses of all things the signification of future euents arts and sciences the euerting and ouerturning of those deuises which the Diuell and wicked men haue most craftily contriued against God and all the godly doe enforce all men to confesse that these things could not proceed but from a most wise artificer and author Wherefore also the scripture it selfe willeth vs to consider the wisedome of God shining in these his woorks Eccle. 3.11 God hath made euerie thing beutiful in his time Isai 44.7 Who is like me that shal cal shal declare it set it in order before me since I appointed the ancient people Ioh. 5.13 He taketh the wise in their craftinesse And of these hee concludeth that the wisedome of God is immense vnconceiueable As Ps 145 7. His wisdom is infinit Rom. 11.32 O the deepenesse of the riches both of the wisedome and knowledge of God! But here again is to be obserued a difference betweene Philosophie and the word of God First that euen in the creation the knowen or legall wisedome was darkned and maimed in men through sinne and therefore needeth a renewing by the woorde deliuered to the Church And then that men without this heauenlie doctrine are altogether ignorant of that especial wisedome of God reuealed in the gospell whereby he saueth the Church gathered from amongst mankind by the son As it is said Mat. 11. I giue thee thanks O father bicause thou hast hid these things from the wise men of vnderstanding and hast opened them vnto babes The Goodnes of God diuerslie taken in scriptures The goodnesse of God signifieth sometimes his bountifulnes as Psa 106.1 Praise the Lord because he is good sometimes all the vertues and whatsoeuer is spoken of the nature of God As Psalm 14. Let thy spirite leade mee thorough the right waie That which also is meant by the name of holines or sanctity and light 1. Iohn 1. So in this place first by the name of goodnesse are vnderstoode al those thinges which are attributed to god in his woorde and are represented and resembled in his image as those thinges which are termed good in Angels and men as life power wisedome ioy righteousnesse c. For such is the nature of God as it hath manifested it selfe in the Lawe and Gospel and the goodnesse of the reasonable creature is an image of the diuine goodnesse And therefore here also differ philosophy and the Scripture in that Philosophy attributeth onely to God that his goodnesse which was opened in the Lawe and yet neither that wholie but of his goodnesse reuealed in the Gospell it is altogether ignoraunt Secondly by reason of the great and huge difference betweene the creatour and the creature we vnderstand those good thinges to bee in GOD which are agreeing to his diuine nature and maiestie For those which are proper vnto created natures woulde not bee good in GOD but rather a diminishing of his goodnesse Thirdly By reason of the immensitie of his diuine nature those things which are finite in creatures are in GOD infinite And therefore against sundry and diuerse disputes of Philosophers concerning the chiefest good we learne in the Church that GOD is the chiefest good Fourthly because nothing is vnperfect or not subsisting by it selfe in GOD whatsoeuer is attributed vnto him is not in him as formes or accidentes in creatures but such is his essence and nature in a manner not able to bee comprehended by our knoweledge and vnderstanding Fiftly His nature and will is a rule of that goodnesse and vprightnesse which is in creatures For so farre foorth thinges are and are called good as they agree with the wil of God Sixtly GOD is the onelie fountaine of goodnesse and the first cause of all good thinges So that all thinges haue so much goodnesse as God dooth create and maintaine in them And in this sense is it said Luke 18. There is none good but God onelie euen so as hee is most perfectly good and the fountaine of goodnesse The righteousnesse of God sometimes in Scripture signifieth that which is accounted righteousnesse before him The righteousnes of God both generall and particular and whereby he maketh vs righteous that elsewhere legall which is holines of life or conformity with the law of God which God worketh in vs by his spirit begun in this life to be perfected in the life to come as Iam. 1.20 The wrath of man dooth not accomplish the righteousnesse of God Or sometimes Euangelicall which is the righteousnesse of Christ imputed to beleeuers of the free mercy of God As Roman 3.21 But now is the righteousnes of God made manifest without the Law hauing witnesse of the Lawe and of the Prophetes to witte the righteousnesse of God by the faith of Iesus Christ vnto all and vppon all that beleeue Sometimes is meant that righteousnesse whereby himselfe is righteous and then also in many places it signifieth the faithfulnesse or mercie and benignitie of GOD who according to his promises preserueth defendeth and deliuereth the faithfull as Psalm 31.1 Deliuer mee in thy righteousnesse But when it is properly spoken of the righteousnesse of GOD whereby himselfe is righteous as in this place First hee is called iust in respect of his generall iustice and righteousnesse which is the order or nature of this diuine vnderstanding and will whereby GOD will and approoueth doth himselfe and woorketh in others vnchaungeablie and vnspeakeablie such thinges as hee hath commaunded in his Lawe and neither will nor approoueth nor woorketh nor causeth nor furdereth any thing whatsoeuer disagreeth from this order but horribly hateth and detesteth them as it is said Psalm 11.17 The righteous Lord loueth righteousnesse Secondly In respect of his particular iustice and rightiousnesse which is the vnchaungeable will of God whereby God giueth to himselfe and will haue giuen him by others that glory which is due vnto the chiefe good as he saith I wil not giue my glory to another punisheth al sin with such punishment as is equall to the offence that is with eternal as in them who perish or with equiualent as in his Sonne Christ susteining the punishment for al those who are saued by him according as it is saide Thou shalt not depart thence vntill thou host paied the vtmost farding and cannot iniury anie creature whatsoeuer he determineth of him or doth vnto him because he oweth no man any thing as it is said Psa 45. God is iust in
al his waies And Act. 10. God is no accepter of persons Thirdly Gods diuine wil is the chiefe and perfectest rule and onely squire of vprightnesse And therefore God alone because he is exceeding good cannot of his owne nature wil or work anie vniust thing but the wils and actions of all creatures are so far iust as they are made by god conformable to his diuine wil. Men not able without the doctrine of the church to conceiue aright of Gods iustice and righteousnes Now although al confesse god to be righteous and iust because God hath imprinted this notion and knowledge of himselfe among other in the reasonable nature because hee is perfectly good and therefore is the rule of perfect righteousnesse because hee witnesseth by examples of punishmentes and rewardes that he hateth and punisheth vniust thinges and liketh the iust because hee is the iudge of the woorlde to whome it belongeth to compose or set and administer all thinges in a iust order because lastly hee oweth not any thing to any nature but by the right of a creatour it is laweful for him to dispose of all thinges at his will and therefore cannot be to any iniurious as it is saide Luc. 17. When ye haue done all saie we are vnprofitable seruants Rom. 11.35 Who hath giuen vnto him first and hee shall be recompenced Matth. 20.15 Is it not lawfull for mee to doe as I wil with mine owne Yet notwithstanding it is farre off that men shoulde iudge aright of the righteousnesse and iustice of God without the doctrine of the Church because they haue not the whole knowledge not so much as of the Lawe wherein God made knowen his iustice and can affirme nothing certaine concerning the euerlasting punishmentes of sinnes and are altogether ignoraunt of the punishment which the Sonne of God susteined for sinnes Moreouer mens mindes are troubled The causes which make men to conceiue amisse of Gods iustice so that they doubt whether all thinges be gouerned of God in a iust and vpright order First when they see it goe well with the bad and ill with the good And to this obiection the doctrine of the Church onely is able to make aunswere which sheweth that God differreth the punishmentes of the wicked and the rewardes of the good to another life inuiteth the vn-Godly by his mildnesse lenity to repentance proueth confirmeth the Godly by exercises and calamities punisheth and chastiseth many for their sins who seem in mens iudgements to be gâ—ltles It goeth therefore euil with the good but not finally Now as hee differeth the punishment of the wicked thereby to inuite them to repentance so he afflicteth the Godlie First Because they yet retain manie sinnes Secondlie To proue and trie them Thirdly To confirme their saith in them Obiection But iustice requireth that neuer any good should be done to the wicked they were presently to bee punished Aunswere Except there be a reasonable and iust cause why to differre their punishment Reply But yet no harme shoulde euer be doone to the good Aunswere Not to those which are perfectlie good But we in this life are not pâ—â—fectlie good Reply Wee are perfect in Christ Aunswere And therefore we are not punished of God but onelie chastised proued and exercised that so at length we may be also perfect in our selues Secondly when men consider that God dooth not cause and bring to passe that no sinne be committed when yet he might most easily doe it but farther that he punisheth sinnes which went before with after-sinnes and passeth at his pleasure thinges from one to another as the Aegyptians goods to the Israelites Exod. 12. And yet these thinges to be forbidden vs by his Lawe it seemeth vnto them that God will dooth some things contrarie to his Lawe But these thinges are contrarie to his Lawe and iustice if they be done by men but if God doe them they are most iust and are most agreeable to his Lawe For creatures are bound one to another one to prouide for anothers safety whensoeuer hee can But God is bound to none Thirdly some when they heare that god dooth not giue alike and equallie to men who all are by nature equal that is the Sonnes of wrath when as he conuerteth and saueth some hardeneth and condemneth others they deeme that by this reason accepting of persons is laide vpon God But these men mark not that then it is vniust to giue vnequallie to those who are equall when a due and deserued rewarde is paide and that GOD doth giue his blessings vnto men not of due but of his free bountifulnesse Reply Those thinges which are doone according to iustice are doone as due But that good should be doone to those who are good the order of iustice requireth Therefore good is doone vnto the good as due Aunswere Al this is true if wee talke of creatures But if of God not so because the creatour is bound to none as the creatures are neither can the creatures deserue any thing of God as they may one of another Wherefore God punisheth of iustice but dooth good of grace and mercie according as it is saide When yee haue doone all say we are vnprofitable seruants wee haue doone that which was our dutie to doe And if any man reply that not men onelie but God also is bound by order of iustice to spare and doe well to the good out of those wordes of Abraham Gen. 8.23 Wilt thou also destroie the righteous with the wicked It is to bee obserued that this bond is not of any desert or right that may make the Creatour to stand answerable to the Creature but of gods promise and truth For God did most freely and of his exceeding goodnesse when hee ought nothing to any bind himselfe by promises endented to doe good vnto the godlie And this goodnesse of God and faithfulnesse in keeping his promises is often called iustice And therefore it is well saide that it agreeth not with God to afflict anie vndeseruedly not because hee should iniurie any though he destroied him not offending but because his mercie and bountifulnesse and trueth doe not admit this These thinges are necessarily to be ascribed of vs vnto the iustice of God that the cogitation thereof may ascertaine vs of the punishment of the wicked of the deliueraunce of the Godly from their iniuries after this life that so we may patiently beare whatsoeuer he will lay vpon vs as Dan. 9. it is said O Lord righteousnes belongeth vnto thee but vnto vs open shame GOD teacheth vs in the Scripture to knowe his trueth after this manner First How wee are taught the truth of God in scripture that his infinite Wisedome suffereth none but most true and certaine knoweledge of all thinges to bee in him Hebrues 4.13 There is no creature which is not manifest in his sight but all thinges are naked vnto his eies with whom wee haue to doe Secondly that hee neither
easily imagine in him the gouernment of al things in the woorlde as being partly hard or impossible and partly as vnwoorthie of God and lastly by reason of confusions sins al which euils would seeme to haue God their author if it should be granted that God gouerned all thinges we find experience euerie one both in our selues and others how hardly the true Doctrine concerning Gods prouidence getteth place in the minde and that naturall light sufficeth not to the right vnderstanding thereof so great varietie of opinions and errors concerning this point of doctrine dooth sufficiently declare Now there are of these three sorts especially 1 The Epicures will haue either no prouidence at all Errors concerning Gods prouidence or onely of those thinges which are and are doone in the lower partes of the world 2 The Stoickes haue deuised in steede of prouidence an absolute necessitie and order of all thinges being in the verie nature of things whereunto not onlie al other things but god himselfe also is subiect 3 The Peripatetiques did imagine that God indeede dooth beholde and vnderstand all thinges but yet dooth not order and rule all thinges but mooueth the celestiall motions and dooth by them send downe by waie of influence some power and vertue vnto the lower partes of nature but the operations themselues or motions depend of the matter and of the wils of men that is they will haue the prouidence of GOD to bee a prescience or foreknowlege in god of al things but not a will decreeing causing and ruling al things Contrarily The Church teacheth out of the worde of God that nothing is extant and commeth to passe in the whole world but by the certaine and definite though yet most free and most good counsail and purpose of God Which that it may the better bee vnderstoode these three questions are to bee considered 1 Whether there be any prouidence of God 2 What the prouidence of God is 3 Why the knowledge thereof is necessarie 1 WHETHER THERE BE ANY PROVIDENCE OF GOD. The prouidence of God certaine and not to bee doubted of It is manifest that they who deny Prouidence take away religion and the whole woorshippe of God For if God dooth not respect and rule humane affaires then neither were good things to be desired of him neither were hee to be praised for them receiued who doth not giue them neither his anger to be feared who doth not punish neither were we to liue according to his will who requireth not obedience nor maketh or keepeth anie difference betweene the good and bad These therefore are the first and most knowen and most certaine grounds and principles of al religion That there is a God and that there is prouidence that is that God knoweth and ruleth those thinges which are and are done in the world and especially mankinde as beeing the chiefe and principall part of the world Neither yet doth the whole Scripture therefore so many waies inculcate Gods gouernment of all thinges as if their own conscience did not conuince euerie man of it but that it might the more confirme in vs the beleefe perswasion of a thing most certaine and most necessary to be knowen teach vs that which men know not of it and correct that which they vnderstand amisse Testimonies of scripture for Gods prouidence There are two sorts of arguments proofs whereby is confirmed that there is a prouidence of God First it is proued by testimonies of Scripture Act. 17.21 He giueth to al life breath and all thinges and a little after In him wee liue and mooue and haue our being Matth. 10.29 Are not two Sparrowes sold for a farthing and one of them shal not fall on the ground without your father Yea and all the haires of your head are numbered Like to these are found infinite testimonies in the Scripture not onely as concerning the generall rule but also as concerning particular examples For there is almost no point of heauenly Doctrine which is more diligently inculcated vrged in the old Testament than the Doctrine of Gods prouidence So in Ier. 27. God reasoneth from the generall to the particular that is from the rule it selfe to the exāple The general is I haue made the earth the man and the beast that are vpon the ground and haue giuen it vnto whom it pleased me And presently he adioyneth the particular Now haue I giuen all these landes into the handes of Nabuchadnezzar the king of Babel my seruant Moreouer the prouidence is confirmed by reasons Reasons of philosophie for proofe of the same which are in such sort Philosophicall as that also the Scripture often vseth the same Of these there are two sorts whereof one demonstrateth the thing that is in question from the woorkes or effectes of GOD the other from the attributes or properties or nature of God whereon as their proper cause those effects depend Yet more knowen proofes and more common and obiect are those which are drawen from the woorkes or effectes of god For by these as being more knowen vnto vs we learne and knowe the cause it selfe euen the nature and properties of God then after wee knowe the cause we returne backe againe from it to the effectes and demonstrate them by this and haue distinct and perfect knowledge thereof And both these proofes and reasons are demonstratiue necessarily and irrefragably proouing that which is in question and common to Philosophy with Diuinity But the properties and workes of God are better knowen of them which are in the Church than of them which are without And furder the prouidence of God is proued almost by the same arguments whereby it is shewed that there is a God The reasons drawen from the workes or effects of God for proofe of his prouidence 1 THE order which is in the nature of things that is 1 Order the most apt disposing of all the parts the succession of motions and actions continuing by certaine and perpetual Laws and courses and seruing for the preseruation of the whole and for those ends whereunto thinges were ordained This order proceedeth not from a mere sensible nature neither commeth it by chance or fortune but contrarie hee must needes be most wise who appointed and setled this order in the nature of things and so he also who by his prouidence gouerneth and ruleth nature Psal 8 19.135.147.148 2 Th◠minde 2 The minde and vnderstanding which is in Angels and men Man which is as it were a litle worlde is ruled by a minde and vnderstanding much more then is the great woorlde gouerned by diuine prouidence as in the administring whereof more wisedome is required Whence it is saide Psalm 94.9 Hee that planted the eare shall hee not heare Or hee that formed the eie shall he not see 3 The natural knowledge of the law 3 The naturall notions of principles engraffed in our minds o the Lawe of nature or the difference betweene
of the Gospel It may bee also defined briefly thus Euangelical iustice is a conformitie with the law performed by Christ imputed of God to vs by faith The legal iustice is performed either by the obedience of the law or by punishment For the lawe necessarily requireth one of these That which is performed by the obedience of the law is either generall or particular The general is an obseruing of al the laws which belong vnto vs or it is an obedience according to all the lawes vnto vs appertaining 1. Thes 4.11 Studie to be quiet and to meddle with your owne busines Generall or Vniuersal Iustice â—erfect Iustice This generall iustice is of two sorts perfect and vnperfect The perfect is an external and internal obedience to all the lawes belonging vnto vs. Or it is a perfect both inwarde and outward conformitie with the law of God Deut. 27.26 Cursed be he that confirmeth not al the words of this law to doe them The imperfect or begun iustice Vnperfect Iustice is a conformitie begun onelie and vnperfect euen such a iustice as doth not doe all things or not after that manner which the lawe requireth This vnperfect iustice is also of two sorts Philosophicall Iustice the one Philosophicall the other Christian The Philosophicall is a knowledge in the mind of Gods law and vertues vnperfect obscure and weake and whatsoeuer manner of purpose in the will and heart to doe those things which are right and honest according to that vnperfect knowledge and a directing and gouerning of their behauiour and manners according to the lawes Christian Iustice The Christian is regeneration or a knowledge of God and his law vnperfect indeede yet more notable and perfect than the philosophicall and to be perfected after this life rising from faith and the loue of God kindled in the hearts onely of the regenerate by the vertue and operation of the holy ghost through the gospel and ioined with an earnest and serious inclination of the will and heart to obey God according to all his commaundements The particular iustice Particular Iustice Commutatiue Iustice is that vertue which giueth to euerie one his owne and is of two sorts Commutatiue or exchanging and distributiue The Commutatiue obserueth equalitie of things and prices in exchanges and contracts or bargains The Distributiue Distributiue Iustice obserueth a proportion in distributing offices goods rewardes punishments giuing rewardes and punishments agreeable and proportionable vnto the persons There is also an other diuision of iustice namely Iustice of the person and of the cause Of the person and of the cause Iustice of the person when a person is iust and agreeable to the law Of the cause when he hath a iust and good cause in any controuersie whether the person himselfe be good or bad 3 In what iustice differeth from iustification IVstice is the verie conformitie it selfe with the lawe and the fulfilling of the lawe and the thing whereby wee are iust before god which is the very satisfaction of Christ performed on the Crosse Iustification is the application of that iustice What Iustification is and by this application the thing whereby we are iust euen that iustice and satisfaction of Christ is made ours and except that bee made ours or applied and imputed vnto vs wee cannot bee iust as neither the wall is made white except whitenes be applied vnto it For euen in like manner doth iustice differ from iustification or iustifieng as whitenes from whitening so application and imputation are not all one for imputation is not extended so farre as application For God alone doth impute but wee also doe applie vnto vs. Now Iustification is diuided in like sort as is Iustice Legall Iustification For there is one Justification legall which is a working of that conformitie with God or with the law of God in vs when as wee are regenerated There is another Iustification Euangelicall which is an application of the Euangelicall Iustice vnto vs Euangelicall Iustification but not a transfusion of the qualities into vs or it is an imputation of anothers iustice which is without vs an assoiling and absoluing of vs in iudgement Psal 143.2 In thy sight shall none that liueth be iustified Therefore that iustice whereby being applied and imputed vnto vs wee are iustified is not in vs but without vs. 4 What is our iustice Our righteousnesse is Christs satisfaction which consisteth in his whole humiliation OVR Iustice or righteousnesse that is the iustice or righteousnes of the Gospel whereby we are iust in the sight of God is not our conformitie with the Law but it is Christs satisfaction perfourmed vnto the Lawe for vs or the punishment which he susteined for vs and so his whole humiliation that is his taking of fleshe his vndertaking of seruitude penuâ—ie ignominie and infirmitie his suffering of that bitter passion and death all which he did vndergoe for vs but willinglie and that humiliation and satisfaction freely of God imputed vnto vs his faithful and beleeuers 1. Corinth 2.2 J esteemed not to know anie thing among you saue Jesus Christ and him crucified Coloss 2.10 Ye are compleate in him Rom. 5.19 By the obedience of one shal manie be made righteous Isai 53.5.6 With his stripes we are healed The Lord hath laid vpon him the iniquitie of vs al. Nowe that Christ might perfourme obedience and satisfie for vs it behooued him to bee our Mediatour beeing by himselfe iust and holy Heb. 7.26 For such an High-Priest it became vs to haue holy harmelesse vndefiled separate from sinners and made higher than the heauens All these things are true perfectly wholy in Christ For hee hath perfectly fulfilled the Law for vs 1. by the holinesse of his humane nature 2. Phil. 2.8 by his obedience for he became obedient vnto the death eueÌ„ the death of the crosse And the former fulfilling of the law namely the holinesse of Christes humane nature was requisite for the other euen for his obedience This obedience satisfaction of Christ is our satisfaction our proper iustice for which we please god for which we are receiued into fauor with God the Father and which is imputed vnto vs. That former fulfilling of the Law is indeed imputed also vnto vs namely the humiliation and iustice or righteousnesse of Christes humane nature that wee maie bee reputed holy before god but this holinesse of Christ is imputed vnto vs for his obedience or satisfaction sake because he satisfied for vs gods iustice in susteining eternall punishment and paines which we should haue susteined euerlastingly Hence is it that the effusion of Christes blood as being the complement and consummation of Christes satisfaction is onely said to bee our iustice and righteousnesse 1. Ioh. 1.7 The blood of Iesus Christ cleanseth vs from al sin that is not only from that which is past but also from that which is to come Obiection The
1. Cor. 15.33 forbiddeth 110 What doth God forbid in the eight commaundement Not onely those f 1. Cor. 6 10. thefts g 1. Cor. 5.10 robberies which the magistrate punisheth but by the name of theft he comprehendeth whatsoeuer euil craftes fetches and deuises whereby we seek after other mens goods endeuour by force or with some shewe of right to h Luc. 3.14 1. Thes 4 6. conueie them ouer vnto our selues of which sort are false i Prou. 11.1 16.11 weightes false els vneuen k Ezech. 45.9 c. Deu. 25.13 c. measures deceitfull merchandise couÌ„terfet coine l Psal 15.5 Luc. 6.35 vsurie or any other way or meanes of furthering our estate which God hath forbidden To these we may adde all m 1. Cor. 6.10 couetousnesse and the manifolde waste and n Prou. 5.16 abusing of Gods gifts 111 What are those thinges which God here commaundeth That to my power I help and further the commodities and profit of my neighbour and that I so deale with him as I would o Mat. 7.12 desire to be dealt with my selfe and that I doe my owne woorke painefully faithfully that I p Eph. 4.28 may thereby help others also who are distressed with any neede or calamitie 112 What doth the ninth commandement exact That I beare no false q Prou. 19.5 â— 21.28 witnesse against any man neither r Psal 15.3 falsifie any mans wordes neither backbite or Å¿ Rom. 1.29.30 reproch any man nor t Mat. 7.1 c. Luc. 6.37 condemne any man rashly or vnheard but auoid and u Joh. 8.44 shun with all carefulnesse all kind of lies and deceipts as the a Prou. 12.22 13.5 proper works of the Diuel except I mean to stir vp against mee the most grieuous wrath of god And that in iudgements and other affaires I follow the truth and freely and constantly b 1. Cor. 13.6 Eph. 4.25 professe the matter as it indeede is And moreouer defend and c 1. Pet. 4.8 encrease as much as in me lieth the good name and estimation of others 113 What doth the tenth commandement forbid That our hearts be not at any time moued by the least desire or cogitation against any commaundement of God but that continually and from our heart we detest all sinne and contrarily d Rom. 7.7 c. delight in all righteousnesse 114 But can they who are conuerted vnto God perfectly obserue and keepe these commaundementes No But euen the holiest men as long as they liue haue onely smale beginnings of this e 1.10.1.8 c. Rom. 7.14.15 Eccle. 7.22 obedience yet so that they f Rom. 7.22 Jac. 2.10 begin with an earnest and vnfained desire and endeuour to liue not according to some onely but according to all the commaundements of God 115 Why will God then haue his law to bee so exactly seuerely preached seeing there is no man in this life who is able to keepe it First that al our life-time wee more and more g Joh. 1.9 Psal 22.5 acknowledge the great pronenes of our nature to sin and so much the more greedily h Rom. 7.24 desire remission of sinnes and righteousnesse in Christ Secondly i 1. Cor. 9.24 c. Phi. 3.12.13.14 that wee be doing of this alwaies and alwaies thinking of that and implore and craue of the father the grace of his holy spirit whereby wee may daily more and more bee renewed to the image and likenesse of God vntill at length after wee are departed out of this life wee may ioyfully attaine vnto the perfection which is proposed vnto vs. OF PRAIER 116 Wherefore is praier necessarie for Christians Because it is the cheife part of that a Psal 50.14.15 thankfulnesse which God requireth of vs. And also because God giueth them onely his grace and holy spirit who with vnfained groninges begge them continually of him and b Mat. 7.7.8 Luc. 11.9.13 Mat. 13.12 Psal 50.15 yeelde him thankes for them 117 What is required vnto that praier which shal please God be hearde of him That we aske of the onely true God who hath c Joh. 4.22 c. manifested himselfe in his woorde all thinges which he hath commaunded to be d Rom. 8.26 1. Ioh. 5.14 asked of him with a true affection and desire of our heart and through an inwarde e Ioh. 4.23.24 Psal 145.18 feeling of our neede and miserie f 2. Par. 20.12 cast our selues downe prostrate in the presence of his diuine maiestie and g Psal 2.11 34.19 Is 66.2 builde our selues on this sure foundation that wee though vnworthily yet for Christes sake are certainely h Rom. 10.14 8.15.16 Iac. 1.6 c. heard of god euen as hee hath i Io. 14.13 15.16 16.23 Dan. 9.17.18 Mat. 7.8 Psal 143.1 promised vs in his worde 118 What are those thinges which hee commaundeth vs to aske of him All things k Iac. 1.17 Mat. 6.33 necessary both for soule and body which our Lorde Iesus Christ hath comprised in that prayer which himselfe hath taught vs. 119 What praier is that OVr l Mat. 6.9.10 c. Luc. 11.2 c. Mat. 7.9.10.11 Luc. 11.12.13 Father which art in heauen hallowed be thy name thy kingdome come thy will bee done in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as wee forgiue them that trespasse against vs And leade vs not into temptation but deliuer vs from euil For thine is the kingdome the power and glorie for euer and euer AMEN 120 Why doth Christ teach vs to cal God our father That presently in the verie entraunce and beginning of the praier he might stir vp in vs such a reuerence and confidence in god as is meete for the sonnes of god which must bee the ground foundatioÌ„ of our praier to wit that god through Christ is made our father and will much lesse denie vnto vs those thinges which wee aske of him with a true faith than our earthly Parents a Mat. 7.9.10.11 Luc. 11.11 denie vnto vs earthly things 121 Why is that adâ—ed which art in heauen That we b Ier. 23.24 Act. 17.24.25.27 conceiue not basely or teâ—â—enely of gods heauenly maiestie And also that we c Rom. 10.12 looke for and expect from his omnipotencie whatsoeuer things are necessarie for our soule and bodie 122 What is the first petition Hallowed bee thy name that is graunt vs first to d Ioa. 17.3 Jer. 9.23.24 31.33.34 Mat. 16.17 Iac. 1.5 Psal 119.105 know thee aright to worship praise e Psal 119.137.138 Luc. 1.46 c. 68. c. Psal 145.8.9.17 Exod. 34.6.7 Psal 143.1.2.5.10.11.12 Ier. 31.3 32.18.19.40.41 33.11 20. Mat. 19.17 Rom. 3.3.4 11.22.23 2. Tim. 2.19 magnifie thy almightines goodnesse iustice mercie and truth shining in al thy works
of conuersio or conuersion For repentaunce dooth not comprehend both that from which wee reclaime our selues and that whereunto we are changed But conuersion comprehendeth the whole because it addeth that mutation and chaunge on which ensueth a beginning of newe life Nowe repentaunce signifieth onelie the griefe which is conceiued after the fact or sinne Moreouer the name of repentaunce is of a larger compasse than the name of conuersion For conuersion is spoken onlie of the godly who alone are conuerted vnto God and in like manner is the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Resipiscentia spoken of the godly only because by these three names is signified the new life of the godly But repentaunce is spoken of the wicked also as of Iudâ—s who indeede repented of his wickednes but was not conuerted because the wicked when they sorrowe or are grieued are not afterwardes conuerted or corrected Whereby also it appeareth how necessarie conuersion is vnto the godlie or those who are to be iustified therefore that moâ—â— exhortatioÌ„s to amendment of life or conuersion the foundation or ground is to be laid concerning the absolute and simple necessity of conuersion it selfe in al those which are to be iustified Nowe let vs see then what conuersion is Conuersion is 1. A griefe for sinne knowen 2. An hatred and flieng of sin 3. A ioy in respect that God is pacified and pleased by our Mediatour and an earnest purpose and desire to obey God in all thinges This definition is proposed by his seuerall partes and the same is wholy and iointly set downe in the Actes of the Apostles To open their eies saith Christ that they maie turne from darknesse to light Act. 26.18 and from the power of Satan vnto God that they maie receiue forgiuenesse of sinnes and inheritaunce among them which are sanctified by faith in mee It is also defined on this wise Conuersion is a mortifieng of the old man and a quickning of the new Or It is a change or mutation of a corrupt mind life and wil into a good stirred vp by the holy Ghost through the preaching of the Gospel in the chosen on which ensue good woorkes or a life directed according to all the commaundementes of God This definition conteineth the verie causes and essence of conuersion and is confirmed by diuerse testimonies of Scripture As Isai 1.16 Wash you make you cleane 1. Cor. 6.11 But ye are washed but yee are sanctified Psal 34.14 Eschue euil and doe good 2 In what the conuersion of the godly differeth from the repentaunce of the wicked THE difference betweene the conuersion of the godly The wicked and godly repent after a diuers sort 1 Their griefe diuers Gen. 4.13 and the repentaunce of the wicked consisteth 1. In their griefe The wicked are greeued only for the punishmeÌ„t torment ensuing not for that they offend displease God So was Caine grieued onely in respect of his torment My iniquitie the punishment of my iniquity is greater than J can beare Behold thou hast cast me out this daie from the earth Now the godly hate indeed the punishment but they are greeued especially for that God is offended and for their sinne So Dauid Against thee Psal 51.4 against thee onlie haue I sinned my sin is euer before mee The good hate to sin for the loue they beare to vertue the wicked for the feare they stand in of punishment So in Peter was a sorrow and griefe for that hee had offended God In Iudas for his torment ensuing not for the sinne it selfe 2 Jn the cause which breedeth repentaunce in both 2 The cause of their griefe diuers The wicked repent by reason of a despaire distrust and dissidencie so that they runne more and more into desperation murmuring and hatred against God But the godlie repent by reason of faith and a confidence which they haue of the grace of God and reconciliation and so comfort and erect themselues againe in the Mediatour they trust in God and relie on him with Dauid Psal 51. Purge mee with Hyssope and J shal be cleane 3 Jn the effect 3 The effect of their griefe diuers which their repentaunce wooâ—â—â—eth in them In the wicked newe obedience dooth not follow repentaunce but they goe forward in their sinnes they are mortified indeed themselues and quite destroied but the old corruption of their nature that is sin is not mortified in them and how much the more they giue themselues to repentaÌ„ce so much the more is in them an hatred of God murmuring flying and turning away from God and an approching vnto the Diuel But in the godly newe obedience followeth accompanieth repentance and how much the more they repent so much the more dieth the old man in them and the studie and desire of righteousnes liuing well is in them so much the more encreased For the conuersion of the godly is a reuersioÌ„ or returning vnto God from the Diuel from sins and from their old nature 3 What are the parts of Conuersion THE parts of Conuersion are in number two The 2. parts of conuersion 1 Mortification 2 Quickening as the Apostle sheweth The mortifieng of the old man and the quickening of the new man So speak we better with the Apostle than if wee should follow them who make Contrition and Faith the parts of conuersion Nowe by contrition they vnderstand also mortification by faith they vnderstand the ioy which followeth the studie of righteousnesse newe obedience which are indeede effects of saith but not faith it selfe and coâ—â—ition goeth before conuersion neither is conuersion it selfe nor any pâ—rt thereof but only a preparing of men vnto conuersion and that in the Liect only not in others And this is the reason why they beginne the preaching of Repentance from the Law then come vnto the gospell so come backe againe vnto the Law The Old man which is mortified is a meere sinner onely namely our corrupt nature The New man which is quickned is he who beginneth to cease from sinnes namely as our nature is regenerated Mortification Mortification conteineth 1 A knowledge of sinne 2 A griefe for sin and for the offending of God 3 The flieng and shunning of sinne By this appeareth that conuersion or mortification is verie vnproperly attributed vnto the wicked because in them is not any hatred or shunning of sin neither any griefe for sinne all which mortification doth comprehend Furdermore The knowledge of sinne goeth before that griefe which is vnfained proceeding from the hart which mortification conteineth because the affections of the hart folow knowledge Wherefore knowledge or acknowledgement shall be a part or at least a cause of the other two partes in both parts of conuersion The griefe which is in the wicked when they repent is a griefe for the euill either to come or present which is punishment But the griefe which is in the godlie when they repent is
which commeth from a word that signifieth to diuide and distribute and therefore the Lawe is so called because it distributeth vnto euery one proper charges and functions In Hebrue the Law is called thorah that is doctrine because Laws are published vnto all that euery one may learne them And hereof is it that the ignorance or not knowing of the Law doth not excuse naie rather they who are ignorāt of those laws which belong vnto them do euen in that very respect sinne because they are ignorant 2 What are the partes of the Law LAwes are some diuine and some humane Humane Laws bind certaine men vnto certaine external actions whereof there is no diuine commaundement or prohibition expreslie with a promise of reward a commination or threatning of punishmentes corporal and temporal Now all humane Lawes ought to haue this their ende euen that the Lawes of God may bee the more readily and better kept Further whereas their causes are altered and chaunged according to the state and condition of times places persons and other circumstances the Lawes also themselues may be chaunged Moreouer these Humane Lawes are either Ciuill or Ecclesiasticall Ciuill Lawes are such as are made by Magistrates or by some whole bodie and corporation concerning a certaine order of actions to be obserued in ciuill gouernment in bargaines and contracts in iudgementes and punishmentes Ecclesiastical or ceremonial Laws are those which are made by the consent of the church concerning some certaine order of actions to be obserued in the ministerie of the church which are the limitations of circumstances seruing for the Law of god Diuine Lawes that is the Lawes of God partly belong vnto Angels and partly vnto men And these do not only binde vnto external actions but require furder internal or inward qualities actions and motions nether propose they corporal and temporal rewards and punishments only but eternall also and spiritual and they are the ends for which humane Lawes are to bee made Diuine Lawes are some external and vnchangeable some changeable yet so that they can bee chaunged of none but of god himselfe who made them By the Law also is often-times vnderstood the course order of nature instituted and ardained by god So the Law that is the order of nature requireth that a tree bring foorth fruite After this sort is the order of nature vnderstoode by the Lawe abusiuely but yet more abusiuely dooth the Apostle call Originall sinne the Lawe of sinne because namelie it doth in maner of a Lawe enforce and constraine vs to sin Now hauing humane Lawes and other things which are signified by the name of Lawe we will speake henceforth of the Lawe of god as which only hath place here and is the fountaine of all other good Lawes which are woorthie of the name of Lawes The Lawe of god then is a doctrine deliuered of god at the creation by the ministery either of Angels or of men and afterwardes repeated and renued of him by Moses and the Prophets teaching what we ought to doe and what not to doe binding reasonable creatures alwaies promising to perfect perfourmers of obedience eternal life condemning eternally them who perfourme not this obedience except remission be graunted for the Mediatours sake The parts of the Law of god are in number three The Morall Ceremonial and ciuil or iudiciall Law The Morall Lawe is a Doctrine agreeing with the eternall and immortall wisedome and iustice which is in god discerning things honest and dishonest knowen by nature and engendred in reasonable creatures at the creation and afterwardes repeated againe and declared by the voice of god by the ministerie of Moses the Prophets and Apostles teaching that there is a god and what he is what we ought to doe and what not to doe binding all the reasonable creatures to perfect obedience both internal and external promising the fauor of god and euerlasting life to those which perform perfect obedience and denouncing the wrath of god euerlasting pains punishments vnto them who are not perfectlie correspondent thereunto except there be graunted remission of sinnes reconciliation for the Sonne of god the Mediatours sake That in this part of the Lawe the nature and righteousnesse of god is expressed the image of god dooth shew whereunto man was created For seeing this image of god consisteth in true righteousnesse and holinesse Ephes 5. and that righteousnesse holines is described comprised in the Law Deut. 12. Ezech. 20. it followeth then that this is the image of god whereunto man ought to be conformed which is expressed in the law The same is taught by manie testimonies of Scripture which affirme that god is delighted with this righteousnes which he commaundeth in the Lawe and that hee dooth such things as that is and hateth the contrary That this law is external is hereof apparant and manifest because it remaineth from the beginning vnto the end of the world one and the same we are redeemed by Christ and regenerated by the holie ghost to obserue and keepe this Law in the life to come 1. Iohn 2.7 J write no new commaundement vnto you but an old commaundement which ye haue had from the beginning Galat. 5.20 They which doe such things shal not inherit the kingdome of god The Moral Lawes are so belōging vnto the Decalogue that not only they agree with the Decalogue neither are onlie deduced thence by a necessary consequence but also the Decalogue it selfe is the summe of the Morall Lawes whence it commeth to passe that hee who breaketh the Moral Lawes is said to breake the Decalogue Neither is this which we haue said hindered at al for that certaine special commaundementes belonging to matters of this life haue ceased For the general shal notwithstanding still continue There shal be no neede of the ministerie or of a certaine time to be alotted vnto the ministerie in the life to come because there shal be a perpetual Sabboth that is al eternity shal be giuen for the contemplation beholding of diuine matters for the worship magnifieng of God There shal be no neede of Lawes concerning marriage because there shal be no vse of marriage but yet there shal bee an Angelique chastitie in men This Law is knowen by nature and from the creation because men and Angels were created according to the image of God And Paul also saith of the remnauntes of that light Roman 2.15 The Gentiles shew the effect of the Lawe written in their hearts This Lawe also bindeth the Angels because they also were created vnto the image of God and Christ saith Matt. 22. That the Saints in the life to come shal be as the Angels of God he hath taught vs to pray Let thy wil be done in earth as it is in heauen Jt requireth furdermore perfect obediēce Deu. 6. Thou shalt loue the Lord thy God with all thy soule Galat. 3.10 Cursed is euery man that continueth not in al thinges
doubtfulnesse and corrupt inclination in the Saintes they stand in neede not only of the continuall conduct of gods word but also of the spurres and prouokements of exhortations and of meditation on gods will least either they er in their purpose and counsail or also seeing that which is good be neuerthelesse carried the quite contrary way Psalm 1.2 His delight is in the Law of the Lord and in his Law doth he meditate day and night Psal 19.7 The Law of the Lord is perfect cōuerting the soul the testimony of the Lord is sure giueth wisdome to the simple The statutes of the Lord are right reioice the heart the commandement of the Lorde is pure giueth light vnto the eies Moreouer by them is thy seruant made circumspect and in keepeing of them there is great reward Psalm 119.50 Thy worde is a lanterne vnto my feete and a light vnto my path Ier. 31.33 J will put my Law in their inward partes and write it in their hartes Wherefore wee see also that Christ and the Apostles propound the commaundementes and explication of the law not so much to prophane and wicked men as to the regenerate godly Against this vse of the Law some obiect that place Rom. 7. Ye are dead to the law by the body of Christ that yee should be vnto another euen vnto him that is raised vp from the dead that ye should bring forth fruite vnto God And Gal. 2 I through the lawe am dead to the lawe and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that that J nowe liue in the flesh I liue by the faith in the Sonne of God Hence they conclude If we be dead to the law and are Christs who now liueth in vs then is not our life nowe schooled and ruled by the direction of the lawe but by Christ only But seeing the Apostle himselfe saith Rom. 3.31 That the lawe is not made voide but established by faith this phrase to die vnto the law dooth not signifie to bee exempted from the obedience of the Lawe but to bee freed from condemnation and from the prouokement of sin which the Lawe worketh in the vnregenerate whereas we beeing engraffed into Christ enioy in him both a full satisfaction for our sinnes for which the Lawe condemned vs and the spirit of regeneration bending inclining our heartes not to an hatred of the Lawe wherewith they first did burne but to the studie and desire of obedience and righteousnesse Therefore he addeth Rom. 7.4 That yee should bee vnto another who is raised vp from the dead that wee should bring forth fruite vnto God Againe wee are deliuered from the Law beeing dead vnto it wherein we were holden that we should serue in newnesse of spirit and not in the oldnesse of the letter In the other place Gal. 2. this is the Apostles meaning J through the Law to wit which accuseth sinnes and terrifieth the consciences of men am dead to the Lawe that is cease to seeke for righteousnesse in the Lawe and begin to seeke for it in Christ For this is it which he addeth J am crucified with Christ namely by the participation of Christs merit and the mortification of sinne that J might liue to God according to the will of God expressed in the Lawe For he liueth to God who obeieth God and honoreth him through his obedience But this the doctrine of the Lawe doth not woorke in nature nowe corrupted except wee passe from the Lawe to Christ by faith that hee maie liue in vs and wee in him that is that he may be effectual in vs through the working of his holy spirit first by suggesting speaking cōfort in our hearts of the remission of our sins then by making vs like vnto himselfe by regeneration that the Law may no longer condemne vs and cause wrath but wee may dilight in the law of God concerning the inner man Rom. 7. So then are wee deliuered from the Lawe and die to the Law so Christ liueth in vs that wee beginne to delight in the Law and to order our life according to the prescript thereof For Christ doth not restore any other righteousnesse or any other image of God in vs by his spirite than which was created by our nature darkened and ecclipsed by sinne and described in the law neither is there another spirite author of Gods lawe and worker of our conformity with God in our nature vncorrupted and restored They alleadge also that which is said Ier. 31.31 I wil make a new couenant with the house of Israel not according to the couenaunt that I made with their Fathers Heere they saie That God promiseth not to renue the old couenaunt which is the Law but to make a new which is the gospell Wherefore not the Law but the gospel onelie is to be taught in the church of Christ But it is manifest that the new couenant is not diuerse from the ould as touching the substantiall but onely as touching the accidental partes or conditions and circumstances thereof For although the old shadowes and darke types are taken awaie and a most cleare Doctrine of the prophecie and figures fulfilled by Christ hath succeeded the grace of the holy ghost is shed more plentifully on men in the new Testament than in the old yet notwithstanding there was one and the same manner and waie both of obtaining saluation and of gods spirituall worship in times past that now is Vnto this beare witnesse the wordes themselues of the Prophet Ier I will write in their hearts my Lawe hee saith not another Lawe but the same which in times past I gaue them I wil be their God and they shal be my people J wil forgiue their iniquitie and wil remember their sinnes no more For these conditions of the couenaunt are found as well in the ould as in the new The difference only is that these are not the proper benefits of the Lawe but of the gospel which two parts of the old and new Testament the Prophet here opposeth one to the other calling the lawe the oulde couenaunt and the Gospel the new couenant as beeing the principal part of the couenant and therefore he ascribeth these blessings vnto the newe couenaunt because thereon depended whatsoeuer grace of God befel vnto the olde church and therein are those things more fully manifested exhibited by Christ which were also promised graunted in the old for Christ If then God will write the Law which was first written in tables of stone in the hearts of men in his new couenaunt he doth not abolish but establish the Law by the preaching of the Gospel whereby the harts of men are regenerated that they may begin to obey the Law and therefore hee deliuering heere a difference betweene the Law the Gospel doth so substitute the new couenant vnto the old as that he saith that that part of
the couenaunt which is the Moral Law must bee reteined and written in our harts Now if they vrge those words which the prophet addeth They shall teach no more euerie man his neighbour for they shal al know me That hereby they may conclude That men are not in the newe Testament to bee willed to knowe God for that they shal of themselues know him and obey him they er too grossely going aboue to remooue the instrumentall cause by reason that the effect in the new Testament is greater and more plentifull For that men may know God and of their own accord obey him the holy Ghost worketh by the doctrine of the Lawe and the Gospell Neither doth it follow that they are not bound neither are to bee vrged by incitements of exhortation because they doe their dutie of themselues For binding and exhorting is a far other thing than constraining Wherfore in two respectes hath the law place in instructing the regenerate namely that they maie learne of the Lawe the will of God and may also by the Lawe bee more and more incited willinglie to obey God 4 The Moral Law is a testimonie of God that there is a god and likewise who and what he is This is a lesse principall vse of the Lawe as also those that followe but the former are principal vses of the Lawe 5. Jt is a testimonie of the church For seeing in the Church onely the doctrine of the Lawe hath beene preserued pure and vncorrupt which all other sects haue by assenting to manifest errours and impieties diuerslie corrupted the voice of the Lawe which soundeth in the church is an euident testimonie disciphring and declaring which is the people of God and which is true religion in the world 6. Jt is a testimonie of the excellencie of mans nature which was before the fall and which shall bee in the life to come that is it remembreth vs of the Image of god in man which was created in him and which is restored in him by Christ 7. Jt is a testimonie of eternal life For the Law must be obserued by vs because it was not in vaine giuen vs. And seeing in this life the Lawe hath not his ende in vs there must needs be therefore remaining yet another life wherin we are to liue according to the prescript of the law that so at length the Lawe may be fulfilled of vs. Wherefore in respect of al these causes and vses let vs conclude and resolue that the Law of god is to be inculcated in the church of Christ both after and before the doctrine of the gospel and is continually and diligently to be meditated on by all men according to the doctrin deliuered in the first Psalm His delight is in the Lawe of God and in his Lawe doth he meditate both day and night 4 Jn what the Law differeth from the Gospel THIS question hath been already handled in the second part Of mans deliuerie Pag. 264. and therefore needeth here no long discourse The Lawe differeth from the Gospell 1. Jn the manner of their manifestation The Lawe is knowen by nature the gospel was manifested from aboue 2. Jn their matter or doctrine The Lawe teacheth what wee ought to bee and what to perfourme The gospell teacheth how we may be such namely in Christ 3. In their promises The Law promiseth eternal life and al good things with a condition of our owne proper and perfect righteousnesse and obedience remaining in vs The gospel promiseth the same with a condition of faith and beliefe in christ whereby we embrace an others obediēce performed for vs to wit the obedience of Christ Now with this condition of faith is ioined by an indissoluble knot and bond the condition of new obedience 5 How far the Law is abrogated THE whole Law is abrogated vnto beleeuers 1. As touching iustification because iudgement is not giuen according to the Law for that iudgement would condemne and cast vs away but according to the gospel 2. As touching constraint We are vnder grace and therefore are we stirred vp by the spirite of Christ to yeelde voluntary obedience vnto the Law For seeing the whole Law is abrogated vnto beleeuers then verily the Moral Law is also abrogated vnto them in the same respect namely as touching iustification or condemnation and as touching violent constraint For now the Law doth not any more expresse and wrest obedience frō vs as a tyrant or as a master enforcing constraining a lewd seruant vnto obedience The reason is because Christ beginneth voluntarie and free obedience in vs by his spirit Obiection The Law and the Prophetes continue vntil John the Baptist came If therefore then first the Moral Law was abrogated as touching condemnation when Christ was manifested in the flesh it followeth that those were vnder condemnation who liued before the comming of Christ Answer The Law was abrogated as touching condemnation as wel vnto the beleeuers in the old Testament as to them who are beleeuers in the new To them who liued in the old as touching the power and efficacy of Christ to these in the new as touching his fulfilling and exhibiting The Ceremonial ciuil or Judicial Lawes are wholie abrogated as touching obedience so that there is no necessitie anie more of obseruing them 1. Because they were to continue onlie vnto the cōming of the Messias Gen. 49.10 The scepter shal not depart from Iuda nor a Law-giuer from betweene his feete vntill Siloh come And Dan. 9.26 After threescore and two weekes shall Messias be slain and shal haue nothing the people of the prince that shal come shal destroie the cittie and the Sanctuarie and the end thereof shall bee with a floode and vnto the ende of the battell it shall bee destroied by desolations Ephes 2.14 Hee is our peace which hath made of both one and hath broken the stop of the partition wal Jn abrogating through his flesh the hatred that is the Law of commaundementes which standeth in ordinances The Ceremonial Lawes then are taken awaie by Christ a type of whome they were that which also Stephen declareth in his Sermon Actes 7.7 Likewise the author of the Epistle to the Hebrues 2. Because the Messias beeing exhibited the types cease such as were the ceremonial Lawes Coloss 2.17 which are but a shadow of things to come but the body is in Christ But the Ceremoniall are said neuerthelesse to be perpetual because they were to last vntill the comming of the Messias As also because the things signified by them are eternall Against the abrogating of the ciuill or iudiciall lawes this is obiected The best and most iust forme of gouernment is to be followed But there can bee none better or iuster than that which God himselfe settled among his people Therefore that is to be followed and reteined Aunswere Either the Maior of this reason may bee distinguished or the Minor denied with an exposition For that which in positiue lawes that is
Likewise Reioicing at another mans harme and vncompassionatenesse voide of al griefe In the excesse Remisnesse when they are spared whom God wil not haue spared which is cruel pitty whereby the whole societie of men is hurt yea he himself also who is spared Vnto Amitie or Frindship are opposed 1. Jn the defect al iniustice and treacherie whereby frindship is violated enmitie neglect of frindes deniall of good wil and mutual duties a faigned shew of frindship 2. Jn the excesse flatterie or vniust gratifieng likewise lightnes in ioining and loosing friendship THE SEVENTH COMMANDEMENT THOV shal not commit adulterie The end of this commaundement is The preseruation of chastitie and wed-locke Now when God nameth adulterie hee doth not forbid that only as being the most grosse vice of all those which are repugnaunt to chastity but also al vices that are contrary to chastity and such as are of neere affinity vnto them likewise their causes occasions effects antecedentes consequents and of the contrary he commandeth al things which make for the preseruation of chastitie The reasons are these 1. By one special the rest that are of neere affinity with that are vnderstoode So when adultery is forbidden other speciall vices of lustes are condemned and Adultery is mentioned because it is reckoned amongest the grossest vices of lustes 2. Where the cause is condemned there also the effect is condemned and so of the contrarie So here are commaunded or forbidden as wel the antecedentes as the consequentes 3. The end and scope of this commaundement is the preseruing of chastity and protecting of wedlocke among men Whatsoeuer therefore maketh for the preseruing of chastity and for the protecting of wedlocke is commaunded in this Law and the contrary is withall forbidden The vertues of the seuenth commaundement are in number three Chastitie Shamefastnes Temperancy Chastity is a vertue preseruiug cleannes of mind body agreeing with the will of God and auoiding all lustes forbidden by God all vnlawful companings and inordinate copulation all the desires occasions causes and effects either in single life or in wedlocke Chastitie hath his first original from a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke woord which signifieth to adorne because it is an ornament not onely of the whole man but also of all the rest of the vertues Wherefore that name was giuen by speciall regard and preeminence to this vertue because it is one of those principall vertues that make the Image of god Now there is a double chastitie one of single life an other of mariage Chastitie of single life is a vertu auoiding al lusts remaining in a sole state without mariage Chastitie of marriage is to obserue in marriage the order instituted by the woonderful counsell of God The causes of chastitie are 1. The commaundement of GOD. 2. The preseruation of Gods Image 3. A studie and desire to auoide the defacing of Gods image and the coniunction that is betweene God and the Church 4. Rewards and punishments The extremities of chastitie are All lustes their causes occasions and effects all vnlawfull coniunctions all corrupt desires that violate and hurt the conscience also in marriage For by reason of the corruption of our nature all sinnes are not taken away by marriage as when the chiefe and principall ende of marriage is not respected Shamefastnes is a vertue abhorring all filthinesse ioined with a shame griefe sadnes either for some former vncleannes or for feare of falling into any hereafter and hauing a purpose and desire to flie not onely vncleannes it selfe but also the occasions and tokens and signes of vncleannes Shamefastnes is required vnto chastitie as a furtheraunce and cause of chastitie and also as an effect consequent and signe thereof The extremities or vices contrarie to shamefastnes are 1. Shamelesnes or impudencie which maketh light of vncleannes 2. A rude and vplandish bashfulnes or an vnciuil and peruerse bashfulnes when a man is ashamed of that whereof hee ought not to bee ashamed as of a thing which is good and honest and requireth not any bashfulnes to bee shewed therein Temperancie is a vertue obseruing the meane agreeable to nature honestie mediocritie order of persons places and times according to the lawe and rule of nature in things concerning the body as in meat drink Temperancie is required vnto chastitie as a cause without which wee cannot be chast The extremities of temperancie are Jntemperancie in meate quaffings of drink Likewise an hurtful teÌ„perancie or too great abstinence hypocritical not greeable to nature such as is the abstinencie of Eâ—emites Whereas all sorts of lusts are repugnant vnto chastitie and to the drift and scope of this commaundement the same are to bee noted and obserued They may bee referred vnto three seuerall kindes Of the first kinde are those which are contrarie to nature and from the Diuel namely such as are euen against this our corrupt nature not onely because they corrupt it and bereaue it of that conformity with God but also because this our corrupt nature abhorreth them of this kind are those which are recited by the Apostle Rom. 1. as confounding of kindes and sexes likewise the vnnatural abusage of woman-kind These heinous sinnes and horrible trespasses are to bee punished by the magistrate with extraordinarie punishments Incest hath for a great part a repugnancie with this our nature albeit there were examples of incests in our first pareÌ„ts because those were doone but of necessitie and by dispensation from God himselfe Therefore this was an exception from the generall rule Of the second kinde are those which proceed from this our corrupt nature as fornications amongst those that are free froÌ„ marriage adulteries betweene persons that are both married companings of married persons with others that are vnmarried If a married person haue companie with another married person it is a double adulterie for he violateth both his owne wedlocke and the others If a married man haue to doe with an vnmarried woman it is simple adultery Simple fornication is of those that are vnmarried Magistrates are by duty bound seuerely to punish incestes adulteries For they are much more heinous than thefts robberies God appointeth death for adulteries Nowe although God did not ordaine that simple-fornication also should be punished with death yet when he saith after Let there not be a whore among you hee signifieth that it is to bee punished in his kinde There are other things also which are committed of this our corrupt nature with an euil conscience as lustes and euill desires vnto which we yeeld or wherewith wee are delighted neither endeuour to auoide them Such vitious and lewd desires and the like although they bee not punished in the ciuill court yet are they ioyned with an euill conscience and are punished of God Of the third kind are corrupt inclinations vnto which yet good men doe not yeeld but with-stand them and take away from them all occasions and their
conscience is not troubled because God is inuocated and called vpon and the grace of resistance is desired and there is remaining in their hearts a testimonie of the remission of their sinnes And for a remedie for these sinnes after the fall was mariage appointed Therefore against these inclinations is it to be said It is better to marrie than to burne But yet S. Paul neuerthelesse by those wordes doth not allowe such mariages as are vntimely hurtfull to the cōmon wealth entred into before a lawfull age or vnhonest that is against good orders and manners The special Questions of Marriage 1 What Marriage is 2 What are the causes of the institution of Marriage 3 Whether it be a thing indifferent 4 What are the duties of married persons 5 What things are contrarie to Marriage 1 WHAT MARRIAGE IS MArriage is a lawfull indissoluble coniunction of one man and one woman instituted by God that we might know him to be chast and to detest all lust that also we might therein chastly serue the Lord and that especially it might be a meanes whereby mankind might be multiplied and God gather thence afterwardes vnto himselfe a Church Lastlie that it might bee a societie and fellowship of labours cares and praier That marriage may bee a lawfull coniunction these thinges are thereto required 1 That matrimonie bee contracted by the consent of both parties 2 That there be adioined also the consent of others whose consent is required as namelie Parents or those who are in the place of Parents 3 That honest conditions be obserued 4 That there be no errour committed in the persons 5 That Matrimonie be contracted betweene such persons as are not forbidden by Gods Lawe as betweene them vnto whome the degrees of consanguinitie may be no hinderance The degree of consanguinity is the distance of kinsfolke in discent Concerning those degrees this rule is to be obserued How manie persons there are from the stock so manie degrees there are Now the stocke is the person from whome the rest are deriued The Line is either of ascendents or descendents or collaterals The Ascendents are all the ancestors and progenitors The Descendents are all the posterity or progenie The Line of Collaterals is either equall or vnequall It is Equall when there is equall distance from the common stocke Vnequal when the distance is vnequall Those prohibitions of degrees of consanguinitie from marriage which are expressed and set downe Leuit. 18. are Morall 1 Because the Gentiles are saide to be cast out for these abominations But the Gentiles had no ceremoniall Lawe 2 Paul doth most sharplie reprooue him who married his fathers wife 1. Cor. 5. Iohn Baptist saith vnto Herod Mar. 6.18 It is not lawfull for thee to haue thy brothers wife From the end because the end that is the prohibition of incest in reuerence of Bloud was made vniuersall perpetuall and morall 4 Jt is the Law of nature 5 The coniunction shal be lawfull or the marriage lawfull if such persons be ioined in matrimonie as are fit to be ioined 6 If this coniunction be in the Lord that is that a beleeuer marrie not with an vnbeleeuer but with a beleeuer and that religiouslie in the feare of God 7 If Matrimonie be contracted between two persons For they shall be two in one fleshe Obiection The Fathers had moe wiues Aunswere We must iudge not according to examples but according to Lawes 2 What are the causes of marriage THE author of marriage is God himselfe For marriage is no inuention of Man but instituted by God in Paradise Now the causes for which mariage was instituted are as we may learne out of the definition of marriage 1 The meanes of multiplieng mankind 2 The gathering of the Church 3 The image and resemblance of the coniunction between God the Church 4 That loose and wandering lusts might be auoided 5 That there might bee a societie and fellowshippe of labours and praier That fellowship is more neere and strait and therefore sendeth out more ardent and earnest praiers because we doe more ardently and earnestly helpe them by our praiers vnto whom wee are ioined in labour and affection As the Parents pray more earnestly for the children than the children for their Parents because loue doth descend not ascend 3 Whether marriage be a thing indifferent MArriage is a thing indifferent vnto them who haue the gift of continencie But whosoeuer are not endewed with this gift of continencie vnto all them marriage is not a thing indifferent but commanded vnto them as necessary from God himselfe And as marriage is a thing indifferent to all those that are endued with the gift of continencie so the same is graunted vnto all persons that are fitte and meete for it But when a iust and lawfull time of contracting marriage is not obserued then is that thing a cause of many euils and troubles in ciuill and Ecclesiasticall affaires But notwithstanding whosoeuer haue once lawfully and in the Lord contracted Matrimony it is neuer permitted or lawfull for them to dissolue or loose the bond of Matrimony once contracted except it be for adulterie 4 What are the duties of married persons THE duties of married persons are 1 Mutuall Loue 2 Spousall faith troth as each to loue the other only continually and constantly 3 Communitie of goods and a Sympathie or fellow-feeling in euils and calamities 4 The bringing foorth and bringing vp of children 5 Bearing with infirmities with a desire to cure them The proper duety of the husband is 1 To nourish his wise and children 2 To gouerne them 3 To defend them The proper duety of the wife is 1 To be a helper vnto her husband in maintaining and preseruing their houshold substance 2 To obey and reuerence her husband When these thinges are neglected they grieuouslie trespasse against the lawful vse of marriage 5 What thinges are contrarie to matrimonie VNTO matrimonie are contrarie fornications adulteries incests vnlawful copulation abuses of marriage diuorces not in case of adulterie But the person that is forsaken or is solicited to admit a forsaking doth not cause the diuorce but the other THE EIGHT COMMAVNDEMENT THOV shalt not steale By this commaundement is enacted and decreed a distinction of possessions For the end of this commandement is The preseruation of goods or possessions which God giueth to euery one for the maintenance of their life Thou shalt not steale that is Thou shalt not couer or attempt by guile to conueigh thy neighbours goods vnto thee Therefore defend preserue encrease them and giue thy neighbour his owne Nowe theft is onely named as being the grossest kinde of defrauding that by it the rest of the like qualitie might be vnderstood and that for the same as the scope or end other vices or sinnes of like nature and their antecedents and consequentes might bee prohibited and forbidden The vertues of this eight commaundement together with their extremes or contrarie vices 1 COmmutatiue
raiment and things necessarie Fidelitie is placed in the fift commaundement as it is an obedience shewed in doing our dutie The extremes hereof are Vnfaithfulnes not respecting or heeding any harmes and dammages neither diligently performing the dueties of his calling and vocation Likewise Rechlesnes and Slothfulnes which onely taketh part and fruition of publique commodities but it selfe conferreth nothing to the common societie of men 4 Liberalitie which is a vertue giuing to them that want according to the rule of vpright reason that is which imparteth vnto others his owne goods not by any due bond or obligation but according to the lawe of God and nature or for godlinesse charitie sake with a liberal hart according to his owne ability the necessity of others as well knowing where when to whom howe much hee may giue obseruing a mediocritie meane betweene base niggardlinesse and riotous prodigality The Extremes hereof in the defect are Illiberalitie Couetousnesse Basenesse Couetousnesse is a desire of encreasing our substance by right wrong a restraint of iust lawfull giuing In the Excesse Ouerlashing Prodigalitie which giueth beyond reason and without need with a reioycing in such excessiue largis Of this vice it is said Sicke art thou who takest delight in lauishing 5 Hospitalitie which is one kind of liberalitie namelie liberalitie and bountfulnesse towardes trauailers and strangers especially towardes those that are exiles for the profession of the gospell entertaining them with all duties of hospitalitie and Christian charitie The Extremes are Inhospitalitie and prodigality towardes strangers 6 Parsimonie which is a vertue eschewing shunning riot all vnnecessary expences or giftes keeping those things which are his owne well gotten profitably employing them to his owne vse and theirs that belong vnto him neither spending more than he seeth to be needefull This vertue is referred to this commandment because if in this commandment Liberalitie be commanded the contrarie thereof then is also here forbidden namely Ouerlashing whereunto is opposed Sparingnesse Parsimonie Liberalitie hath Parsimonie accompanying it they both are two meanes betweene the same extremes that is between Couetousnes Prodigality because Liberality without Parsimonie degenerateth into Prodigalitie Parsimonie without Liberalitie degenerateth into Couetousnesse Basenesse And therefore hee is not liberall who is not sparing neither is he sparing who is not liberall Liberalitie enlargeth our giuing according to ruled reason Parsimonie restraineth the same according to ruled reason spareth so much as is requisite for necessary vses So then these two vertues are exercised in the same matter betweene the same extremes therefore the same vices which are contrary to Liberality are repugnaunt also to Parsimony 7 Frugality which is an oecumenicall or household vertue disposing of things wel gotten honestly wisely profitably for matters profitable and necessary or defraying charges vpon such things euer as are necessary fruitfull This vertue is of neere affinity with parsimony Frugalitie or thriftinesse consisteth and dependeth on ruled reason The extremes are the same both of frugality of parsimony to wit Prodigality and couetousnes or niggardlinesse Certaine obiections against the former distinction of Rightes and Possessions 1 IN the Apostles time all things were common Therefore now also al goods ought to be common Answere There is a dissimilitude and a far different reason in these examples For they were induced vpon good causes why they should thē bring in communitie of goods 2. It was then to be feared least if they did not sel their possessions they should be violently depriued of them 3. They did it not being enforced thereto by anie Law but freelie For their parting with their goods in common was voluntary none was compelled vnto it And therefore Peter saith to Ananias whiles it remained appertained it not vnto thee And after it was sold was it not in thine owne power 4. This custome was of force onely at that time 5. This community of goods was not in all churches because in Macedony collection was made of almes which were sent to Ierusalem 2 Natural thinges are vnchaungeable Community of goods is natural Therefore community of goods is vnchaungeable and therefore is now also to be obserued Answer Natural things are vnchāgeable in respect of the Moral law but not in respect of natural profit and vtility 3 Christ saith vnto the young man Jf thou wilt bee perfect sel al and giue it to the power Answere The examples haue a diuerse reason because this was a speciall calling of a Disciple belonging to an Apostle-ship Againe Christ would thereby signifie how far off hee was from the perfection of the Law whereof he gloried 4 All thinges are Christes therefore all thinges are Christians Aunswere Al things are Christians or ours as concerning the right to the thing but not as cōcerning the right in the thing All things are due vnto vs but we may not lay hands of any thing before the time 5 Al things betweene frindes are common Aunswere All thinges betweene frinds are common as touching the vse of them and as touching the duties and parts of honesty and commoditie or as touching necessarie vse being leuiled by the rule of reason For wee are to aske thinges of our frindes which wee would haue them aske of vs. But al thinges among frindes are not common as concerning the possession and right because vnto euery one belongeth a distinct possession and right of his own goods This possessiō of goods or distinction of rights is enacted as we haue said by this commandmēt because if we may not steale wee must then possesse our owne and that for these causes 1. To maintaine our selues 2. To yeelde something for the mainteinance of the ministerie 3. For the mainteinaunce of the common wealth 4. For the mainteinaunce of our frindes THE NINTH COMMANDEMENT THOV shalt not beare false witnesse against thy neighbour The drift or end of this commaundement is the ordinaunce and maintenunce of the truth among men Neither is in this commandment only bearing of false witnes forbidden but all those thinges which are of neere affinity therewith the generall whereof is lying Thou shalt not beare false witnesse of thy neighbor or against thy neighbour In this negatiue commandement is comprehended an affirmatiue which is Beare therefore true witnes of or for thy neighbour that is bee true desirous of learning knowing the truth The name of Truth here is taken for truenes or truth-speaking that is for the agreement or correspondence of our knowledge or speech with the thing whereof our speech is True we terme the speech it selfe agreeing with the thing The vertues of this ninth commaundement together with their vices THE chiefe principal vertue which is here commanded is truth 1. Truth or truenes is a vertue whereby we loue true opinions speeches and seeke after them receiue them and gladly professe and defend them according as both our duty and
beleeuing yeelding to those that teach or shew better things that vpon certaine reason framing his will ready to assent vnto true or probable reasons to leaue those thinges which before he held embraced The same are the extremes of Docilitie which are of constaÌ„cie wherunto also this Docilitie is necessarie For Constancie without Docilitie degenerateth into Pertinacie and Docilitie without Constancie degenerateth into Leuitie Now al these vertues which haue beene numbered agree and are linked verie well one with another For Trueth must bee tempered with Fairenesse of minde and Simplicitie perceiued and knowen by Docilitie preserued and maintained by Constancie And so these former vertues are required to the being of truth Now the three vertues following are required to the profitable beeing of the trueth in the world 6 Taciturnitie or silentnesse which is a vertue withholding in silence thinges secret vnnecessarie to bee spoken where when as far as is needful auoiding ouer-much babling talkatiuenes Or it is such a maner of professing the truth whereby secret thinges whether true or false are kept close speeches vnnecessarie vnprofitable are auoided especially vntimely pernicious speeches such as giue offence The extremes hereof in the defect are Pratling foolish prating and treacherie Pratling is not to be able to keepe close any thing Foolish Prating or futilitie follie of speech is to speake vnseasonably immoderatelie foolishly In the excesse Haughtinesse Peeuishnesse dissembling of the trueth where are necessarie or probable causes Peeuishnesse or morositie is an ouer-much silentnesse burying of the truth where gods glorie the safety of our neighbour or our owne or others cause or the loue of our friendes requireth vs to speake Silentnesse without affability becommeth Morositie or peeuishnesse and Affabilitie without Silentnesse becommeth pratling and foolish prating babling out thinges hurtfull vnnecessarie vaine or secret 7 Affability or readines of speaking which is a vertu gladly with signification of good wil hearing answering speaking where need is vpon a necessarie probable cause or it is a vertue easilie entertaining the mutual talkes of others giuing signification of the good wil in conferences speech gestures Or Gentlenes facility affabilitie consist in giuing care making answere vnto others with some signification of good wil. The same are the extremes of Affabilitie which are of Taciturnitie or Silentnesse likewise leuitie Assentation or affectated labored affabilitie 8 Vrbanitie or pleasantnesse which is a vertue of speaking the trueth with a certain grace elegancie to teach comfort exhilarate nip or touch or it is a certain sauce of trueth speech to wit the trueth figuratiuely vttered either to mooue or delight others without bitternesses keeping the circumstances of place time persons The Extremes are 1 Scurrilitie and Dicacitie Scurrilitie is obscene homly iesting especially in serious matters Scurra that is a scurrulous person is so called from the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth dung because he speaketh filthinesse dung Dicacitie or scoffing is a vice of iâ—sting bitterly of deriding bourding and exagitating others but especially such as are miserable 2 Stoliditie or Foolishnesse Sottishnesse or vnsauorinesse Foolishinesse is an vntimely affectation of vrbanitie Sottishnesse is an absurd vnsauorie affectation of vrbanitie Now Vrbanitie is an especial gift of the wit but may notwithstanding bee gotten by experience in matters 3 Backbyting which spreadeth false slaunders of others constereth doubtfull speeches in the worse part with a desire of reuenge an endeuor to hurt or to raise enuie THE TENTH COMMANDEMENT THOV shalt not couet thy neighbours house nor his wife nor his seruant nor his maid nor his Oxe nor his Asse not any thing that is his The scope and ende of this commandement is a rightnesse and inward obedience of all our Affections towardes God and our neighbour which must also be obserued in the other coÌ„mandements Neither yet is this commandement superfluous because it is added to the former commandments to be a declaration of them that vniuersall because this is spoken of the whole in generall and furder it is also added to be as a rule leuill according to which wee must take and measure the inwarde obedience of all the other commaundements For in this commaundement is commanded originall iustice or righteousnesse towardes God our neighbour which is the true knowledge of God in our mind a power inclination desire in our will heart in all our parts to obay God his knowen will and to performe vnto our neighbour for gods sake al duties required to regard maintaine his safety welfare Vnto orinall iustice originall sinne or concupiscence is repugnaunt which is an inordinate appetite or a corrupt inclination pronenesse in the minde will heart contrarie to God and desiring those thinges that God forbiddeth in his Law which ensued vpon the fall of our first parents and was from theÌ„ deriued to all their posteritie so deprauing and corrupting their whole nature that all by reason of this corruption are become obnoxious to the euerlasting wrath of God neither are able to doe ought that is pleasing to God except pardon be graunted for the sonne of God the Mediator and our nature be renued by the holy Ghost Of originall iustice towardes our neighbour there are two extremes 1. In the defect Original sinne towardes our neighbour which is a desire and wishing of those thinges which hurt our neighbour 2. In the excesse Jnordinate loue of our neighbour when for his sake we neglect God We are heere to obserue that not onelie corrupt inclinations are sinnes but also the thinking of euil is sinne to wit as the thinking of euill ioined with a desire of doing it Now that concupiscence is euil and sinne albeit it be borne with vs there is no doubt For we are not to iudge according to nature but according to the lawe whether a thing bee sinne or no be it or be it not borne with vs. The Pelagians denied concupiscence to be sin But Paul saith the contrarie Roman 7.7 J had not knowen concupiscence or lust except the law had said Thou shalt not lust Their obiections are these 1 Obiect Natural things are not sins Concupiscence is a natural thing Therefore it is no sin Ans There is a fallacy of the accident in the Minor For concupiscence was not before the fal but ensued after the fal Againe this word Naturall hath a diuers construction For in the Maior it signifieth a good thing created of God in nature to wit mans appetite before the fall which was not contrarie to the Lawe In the Minor it signifieth a thing which wee haue not of nature but which we purchased vnto vs after the fall Replie An affection or appetite euen in nature now corrupted to desire good things and eschue hurtfull things is not sin But such is
concupiscence Therefore it is no sinne Aunswere An Inclination whether it bee according to Gods lawe or inordinate which is mooued towardes such thinges as displease God is sinne To desire the fruit of a tree is naturall but as it was desired of Eue beeing forbidden of God it was sinne But originall sinne and concupiscence differ For concupiscence is a propension to those things which are forbidden by the lawe Originall sinne is the guilt of all mankind the want of the knowledge and will of God 2 Obiection That which is not in our power to cause either to bee in vs or not to be in vs is no sinne Concupiscence is not in our power Therefore it is no sinne Aunswere The Maior is true except wee haue lost that power through our owne fault otherwise it is false For God requiring of vs vnpossible things doth not iniurie vs because hee commaunded them when they were possible Neither hath he nowe lost his right of requiring that of vs which hee left with vs. 3 Obiection In Baptisme sinne is taken away Therefore concupiscence is not sinne in those that are baptized Aunswere The guilt of sinne is taken awaie in baptisme but not the corruption or inclination to sinne 4 Obiection Sinne maketh men obnoxious to the wrath of God Concupiscence doth not make the regenerate obnoxious to Gods wrath Therefore concupiscence is no sinne Aunswere Concupiscence dooth not make the regenerate obnoxious to the wrath of God that is by reason of the grace of God but this commeth not thereof as if concupiscence were no sinne For neither doe other sinnes condemne the regenerate And this is it that the School-men say The Formal of sinne is taken away and the Material remaineth 5 Obiect Where the formall of sinne is taken away there also the thing it selfe is taken awaie that is the material of sinne or sinne it selfe But in baptisme the formal of sinne is taken awaie Therefore sin it selfe is taken away in Baptisme Answere There is a double formal of sinne 1. The guilt that is the appointing of it to punishment which guilt is taken awaie 2. The repugnancie with the Law and an inclination to sin which abideth NOW we haue expounded the Decalogue or Ten cōmaundements there are two Questions as yet remaining concerning the Lawe which haue beene heretofore handled and now are brieflie to be run ouer againe 1. Howe the Law is possible or How men may keepe it 2. What is the vse of the Lawe since in this life we are not able to fulfill it S. Ierome saith Let him be accursed who saith the Lawe is vnpossible to wit with grace in Christ And againe Let him be accursed who saith the Law is possible that is without grace 1 How the Law is possible THAT this Question maie the better be vnderstoode we are to distinguish the nature of mā as it was first entire vncorrupt and afterwardes fallen and againe restored Vnto nature entire and vncorrupt the whole Lawe as touching al parts and degrees thereof is possible as vnto Angels Vnto the regenerate who haue nature restored againe the Lawe is possible 1. As concerning outward order and discipline 2. By the benefite of iustification and regeneration both which benefites wee obtaine by faith 3. As touching the beginning of inwarde and outward obedience in this life 1. Ioh. 5.3 Likewise as concerning the imputation of Christes iustice in whom is our victorie Hee that without the beginning of obedience that is without regeneration glorieth that hee knoweth and worshippeth God is a lier But the Law is vnpossible to the regenerate in respect of God that is as touching the perfect inward and outwarde obedience of the Law For they fulfil not the Lawe perfectly because they doe many things contrary to the Lawe And those things also which they doe according to the Law are vnperfect For in the regenerate are many sinnes yet remaining as original sinne many actual sinnes ignoraunces omissions infirmities which their sins thēselues notwithstāding acknowledge and bewaile Therefore regenerate sinners differ much from vnregenerate sinners And this difference is threefolde 1. The purpose in God himselfe of sauing the regenerat 2. The certaine final repentaunce of the regenerat 3. Euen in the very sinnes of the regenerate there remaineth some beginning of true faith conuersion The wicked and vnregenerate in whom is nature fallen but not restored haue neither whole obedience nor the beginning of obedience 2 What is the vse of the Law SAINT Paul teacheth two vses of the Law in his Epistle to the Galathians 1. The knowledge of sinne 2. That it is a Schoole-Master vnto Christ In nature vncorrupted the vses of the Law were 1. Conformitie with God 2. A good conscience In nature corrupted the vses or endes of the Lawe are 1. Mainteinaunce of order and discipline as wel in the regenerate as vnregenerate 2. That we maie know that God is and what he is 3. The knowledge of sinne 4. A preparing to despaire in the reprobate 5. A meane whereby repentance maie be kindled and encreased in Gods chosen 6. A leuil or rule of liuing vnto the faithful and that whereunto we must tend and shoot as vnto our mark The Law then hath his vse both before and after conuersion It is profitable for the acknowledgement of sinne and repentaunce because it is a rule vnto vs whereunto we are to frame our life and thankefulnes Likewise it is a glasse vnto vs wherein wee maie see our wantes that so our renuing encreasing our praieng also maie encrease whereby we desire more more to be conformed vnto God and his Law The obiections whereby the aduersaries endeuor to prooue that there is no vse of the lawe vnto christians are these 1 That which cannot be kept ought not to bee taught because it profiteth nothing The Law cannot be kept Therefore the Lawe ought not to be taught Aunswere The Maior is false For the Law is to be taught that we maie striue and endeuour to come as neere as we can vnto it Obiection 2. Hee that commaundeth vnpossible things commaundeth vnprofitable thinges God commaundeth the Lawe which is vnpossible Therefore God commaundeth vnprofitable things Aunswere He commaundeth vnprofitable thinges who commandeth vnpossible thinges that is 1. Jf they be simply vnpossible 2. Jf they be alwaies vnpossible 3. If there be no other vses of this commaunding but that those things be done which are commaunded Now we haue heard before which are the endes of the Lawe for which ends of the law before declared God wil haue both the Law to be commanded and vs to be taught the same Obiection 3. What God wil not giue vs and so what wee are not able to attaine vnto that wee maie not desire God wil not giue vs perfect fulfilling of the Law in this life Therefore we ought not to desire perfectly to fulfil the Lawe Aunswere Wee ought not to craue or desire that which God will not giue vs that is except God
anie condition annexed For they are simply profitable vnto vs and god himselfe hath prescribed the manner and way which we are to folow in them so that in desiring them we cannot erre For what things god hath simply promised vs the same vve ought simply to desire vvhat things he hath specially and absolutely promised vs the same must vve in like manner absolutely aske and desire So must vve simplie desire the holy ghost because god hath simply and expressely promised that hee vvill giue the holy ghost to euerie one that desireth him 2 That wee maie learn to be content with those things which we haue receiued of the Lord and submit alwaies our will to his pleasure and purpose So god also for this cause hath commanded vs in generall to desire corporall bessings that such a desiring of those blessings may be an exercise of our faith and of the subiection and submitting of our vvill to the vvill of god 3 Why Christ comprised corporal blessings vnder the name of Bread VNder the name of bread by a Synecdoche which is an vsual figure of speech vnto the Hebrues Christ comprised al corporal blessings and such as are necessarie for this life as are al foode victuals raiment health ciuil peace This is apparaunt by the end and scope of the petition For wee desire Bread for our necessity But many other things are necessarie for vs. Therefore we desire them also vnder the name of Bread And this Hebrewe Synecdoche is found often in the sacred Bible as Gen. 3.19 Jn the sweat of thy face shalt thou eate bread Psal 41.9 Hee which did eate of my bread hath lifted vp the heele against me Furdermore christ did not only comprise things necessarie themselues vnder the name of Bread but also the profitable vse of them And therefore comprehēded he all these things vnder the name of Bread 1 To bridle and raine our desires that so we should aske onely thinges necessarie for vs to susteine our life and to serue God and our neighbour both in our common and proper vocation and calling 2 That bread might bee profitable vnto our saluation that is that those corporall blessinges might tend to our saluation or that the vse of those corporall blessinges might bee good and sauing vnto vs. For bread without this good and sauing vse is a stone Nowe Bread is made good and sauing vnto vs 1 Jf wee receiue it with faith and with that minde and after that manner and to that end which GOD requireth to wit if we sticke not in the creatures but pierce with our minde vnto God him-selfe the Creator of all things and the fountaine of al benefits or gifts 2. Jf we desire that he wil giue to the Bread obtained receiued from him a force vertu of nourishing and susteining our bodies Hereby now is it plainly clear what we desire when wee desire breade namely 1. Not great riches but onelie thinges necessarie 2. That they maie bee bread vnto vs that is that they maie bee good and sauing vnto vs thorough Gods benediction and blessing wherewith if they bee not accompanied the Breade shall not bee Bread 4 Wherefore Christ calleth it our Bread CHRIST willeth vs to desire our Bread not mine thine or another mans Bread 1 That we should desire those things which god giueth vs. For the Bread is made ours which is giuen vs of God necessarie for the sustainance of our life Therefore giue vs our bread signifieth Giue vs Bread O God assigned vnto vs by thee which thou wilt haue to be ours God as an Householder doth distribute to euerie one his portiō which we desire for our selues of him 2 That we should desire things necessarie gotten of vs by lawful labor in a kind and trade of life pleasing to God and honest and profitable to the common societie that is which we may receiue through ordinarie meanes and by lawfull waies the hand of god from heauen reaching thē out vnto vs. 2. Thes 3.10 He that will not woorke let him not eate 3 That we may vse them with a good conscience 5 Wherefore Christ calleth it Daylie Bread CHRIST calleth the Bread which wee must desire of god Dailie 1 Because hee will haue vs dailie to desire as much as maie for euerie daie suffice vs. 2 Because hee will bridle our raging and endlesse lusts and desires Mat. 6.32 Your Father knoweth what ye haue neede of Psal 37.16 A small thing vnto the iust man is better than great riches to the wicked and mighty Psal 34.9 Nothing wanteth to them that fear the Lord that is no profitable and necessarie thing Therefore Giue vs daily Bread that is giue vs Bread sufficient giue vs so much of things necessarie for our life as shall be needefull for euerie of vs in his vocation and calling to serue god and our neighbour 6 Why Christ addeth This day CHRIST addeth This daie 1 To meet with our distrustfulnesse and couetousnesse and to reclaime vs from both these vices 2 That we should depend on him onlie as yesterday so this daie and to morrow that namely we looke for the necessaries of this life at the hands of god that we know them to bee giuen vs of god not to be gotten by our owne hands or labours or diligence that also we know that they beeing receiued profit not our bodie except gods blessing dooth accompany them 3 That the exercise of faith and praier maie alwaies be continued in vs. For as long as it is said This day so long wil he haue praier to bee continued that so wee may yeelde due obedience to that Commaundement Praie alwaies 7 Whether it be lawfull to desire riches THIS question together with the next ensuing ariseth out of the former questions For when wee are willed to desire onely dailie Bread and that this daie it seemeth at the first sight that it is not lawful either to desire riches or to put vp any thing for the morrow But it is verilie lawfull to desire riches if taking away all ambiguity and doubtfulnesse of the worde wee vnderstand by the name of riches things necessary for the susteināce of life As the Epicure defined riches To bee a pouertie agreeable to the Law of nature This definition is good And if we so take the name of riches riches are doubtles to be desired of god in asmuch as we ought to desire such things as are necessary for nature and our place and function whereunto god hath called vs. The reason hereof is because these necessarie things or riches are dailie Bread which we ought to desire They are also otherwise defined To bee an aboundance and plentie ouer and aboue thinges necessarie So Crassus surnamed the Rich said that no man was rich but he who was able to maintaine an armie with his reuenues If wee take riches in this sense riches are not at all to be desired of God because Salomon in the person of al the godly saith
most holy shal be annointed And of the ciuill Lawes it is saide Ezech. 44 24. Jn controuersie shall the Priest stand to iudge and they shall iudge it according to my iudgements Ierem 23.5 Behold the daies come saith the Lorde that I will raise vnto Dauid a righteous branch and a king shall raign and prosper and shall execute iudgement and iustice in the earth Wherefore that forme of woorshippe and ciuill gouernment was ordained of god principally vnto this that thereby the old people might be aduertised of the thinges signified and to be performed by the Messias Now whereas the allegories or figuratiue speeches of all the Lawes are not in speciall expressed and expounded in the woorde of god First we are to make or receiue none but such as reteineth an analogy with faith and loue againe these onlie are to be accounted and held for true and certaine which can bee prooued by Scripture But those which are not declared either by plain expositiō or by the maners of speaking in the scripture the same may be verily tolerated as orher similitudes which are brought by way of example but may not be admitted as certain and as proofes of doctrine And in those which are not declared in speciall it is sufficient to rest in the general signification Secondly by these as by visible markes and eminent differences God would haue his people with whom the true worship of god and the promise of the Messias was left to bee discerned and sorted out from al other nations that both for his own glorie that the true god and true religion might be discerned from Idoles and the inuentions of men and also for mens saluation that they seeking after the church in the world might find and behold it Deut. 4.6 Keepe them therefore and doe them for that is your wisedome and your vnderstanding in the sight of the people c. And chapter 12.30 Beware that thou aske not after their gods saieng How did these nations serue their gods that I may do so likewise Thou shalt not doe so vnto to the Lord thy God for all abomination which the Lorde hateth haue they done vnto their gods Eph. 2.14 Which hath made of both one and hath broken the stop of the participation wall In abrogating through his flesh the hatred that is the Law of commandementes which standeth in ordinances The third vse is obedience or the obseruing performāce of the moral ordināces For because the moral law requireth not only internal obedience but also external whereof the vse of the ministerie of the church and ciuil order are not the lowest parts that these two therfore may be maintained preserued a defining or limitation of many circūstances is necessarie without the equable form obseruatiō wherof order cannot bee maintained in the church and common wealth As therfore in the new testamēt god hath left free in the ministery cōmonwealth such constitutions ordinances as may be necessarie for the maintaining of this order so in the old Testament what he would haue obserued himselfe did constitute and ordaine For this is Moral That there be a publique and solemne inuocation and seruing of God The furtherance and forme hereof god would haue the ceremonies to bee which himselfe prescribed Againe this is Moral that there be a iust and vpright ordering of iudgementes contractes punishmentes in the common wealth This order God prescribed vnto the Iews by Iudicial Lawes Wherefore the ceremonies are an adherent of the first table and the iudiciall lawes are an adherent of the second because those informe concerning the outwarde and externall forme of the ministery of the church or diuine seruice and worship these concerning the functions and duties of the Magistrates and of the citizens of that common wealth towardes their Magistrates and towardes one another Fourthly that manifold obseruation of rites and ceremonies was also an exercise and a testification of their obedience towardes God For he that dooth willingly and diligently perfourme burdensome and vnpleasaunt thinges if he know the same to be pleasing to God he then dooth shew himselfe to loue God and to obey him with a readie mind Therefore saith god to Abraham beeing now ready to sacrifice his Sonne Now I know that thou fearest God seeing for my sake thou hast not spared thine onlie Sonne So the ceremonial and iudicial ordinances of the old Testament are called a yoke Acts 15. and seruitude Galat. 4. Fiftly vnto most of the ceremonies namelie such as signified Christes benefites was proper and peculiar the sealing of Gods couenaunt or the confirmation of faith For this is meant when they are said to be the signes of the couenant Gen. 17. Rom. 4. Exod. 31. Ezech. 20. namely to signifie and testifie what benefites God would giue by the Messias vnto beleeuers Sixtly the iudiciall or ciuill Lawes in asmuch as they were the verie forme of the Mosaical common wealth serued for the preseruation of that regiment kingdom vntil the comming of the Messias Seuenthly Albeit now the ceremonial and iudicial Lawes are so abolished that the obseruation of them is not required as concerning the types yet those things are perpetual which are signified by them And therefore they are a confirmation of the newe Testament as well as the oracles and prophecies of the ould Testament concerning the Messias and his kingdome For types are visible promises Wherefore when as wee see those thinges to be fulfilled in Christ which were foretold of him by the prophecies and shadowed or prefigured by the old types it is also cōfirmed vnto vs that both he is exhibited that this Iesus in whom wee beleeue is that Messias which of oulde was promised And although also we are not bound to keep and obserue the same rites yet notwithstanding out of those ould pictures wee learne and vnderstand what spirituall obedience holynesse and worship god continuallie requireth in his church Whence it is said Hosea 14.2 We wil render the calues of our lyps Hebr. 13.15 Let vs by him offer the Sacrifice of praise alwaies to God that is the fruite of the lyps which confesse his name 1. Pet. 2.5 And yee as liuely stones be made a spiritual house and holy Priesthoode to offer vp spirituall sacrifices acceptable to God by Jesus Christ These maie suffice for the refuting of Anabaptistes and such like who shut the old testament out of the church of Christ Furdermore of the Morall Lawe there are other and greater vses because the worshippe of God dooth properly consist therein and other Lawes were made for this About these chiefely doe mens mindes dispute when they heare mankind so to bee plunged into sin that the reprobate cannot so much as begin any obedience acceptable to god neither the Elect in this life attain by any means to the perfectiō thereof yet notwithstanding god wil haue the Lawe preached both to the regenerate and vnregenerate For they maruel to what vse or end the Law