To love thy neighbour as thy selfe is for the love thou owest unto God that is because thou lovest God to do well unto thy neighbour according to the commandements of God or to wish and doe all things unto him which thou wouldest in equity and according to the law to be done unto thee Our neighbour is every man Why the love of our neighbour is called the second Commandement Now every man is our neighbour The second It is called the second commandement 1. Because it containeth the summe of the second Table or the duties which are immediately performed unto our neighbour For if thou love thy neighbour as thy selfe thou wilt not murther him thou wilt not hurt him c. 2. Because the love of our neighbour must rise out of the first Table even from the love of God therefore it is in nature inferiour to the love of God Why it is said to be like unto the first Is like unto this It is called like unto the first in three respects 1. In respect of the kind of worship which is morall or spirituall and principall because it is there in the second Table no lesse commanded then in the first and is opposed unto the Ceremonies 2. In respect of the punishment which is eternall because God doth inflict this punishment for the breach of either Table 3. In respect of the coherence because neither can be observed without the other Wherein it is unlike It is also unlike to the first 1. In respect of the immediate object which in the first Table is God in the second our neighbour 2. In respect of their processe and order the one being a cause the other an effect of that cause For the love of our neighbour ariseth from the love of God but it falleth not so out on the contrary 3. In respect of the degrees of love For we must love God above all things We must love our neighbour not above all things nor above God but as our selves Hence riseth an answer unto that objection Object The second commandement is like unto the first Therefore the first is not the greatest Or therefore our neighbour must be set equall with God Answ and equally worshipped For it is indeed like to the first not simply and in every point but in some few and unlike unto the first in some other points as before hath been shewed On these two Commandements hangeth the whole Law and the Prophets that is all the doctrine of the Law and the Prophets is reduced unto these two heads and all the legall obedience which is contained in Moses and the Prophets doth spring from the love of God and our neighbour Object Yea but the promises and doctrine of the Gospel are found also in the Prophets Therefore it seemeth that the doctrine of the Prophets is unfitly restricted and limited within these two Commandements Answ Christ speaketh of the doctrine of the Law not of the promises of the Gospel which appeareth by the question of the Pharisee demanding which was the chiefe Commandement not which was the chiefe promise in the Law Quest 5. Art thou able to keep all these things perfectly Answ No truly a Rom. 3.10 20 23. 1 Joh. 1.8 10. For by nature I am prone to the hatred of God and of my neighbour b Rom. 8.7 Ephes 2.5 Titus 3.3 Genes 6.5 Genes 8.21 Jer. 17.9 Rom. 7.2 The Explication THis question together with the two former Mans misery known two waies teacheth that our misery as there are two parts thereof before specified so it is known out of the Law two wayes 1. By a comparing of our selves to the Law 2. By an applying of the curse of the Law unto our selves The examining of our selves after the Law What it is to examine our selves by the Law Rom. 8.7 Ephes 2.3 Tit. 3.31 and comparing the Law with our selves is a consideration of that purity and uprightnesse which the Law requireth whether it be in us or no. The comparison sheweth that we are not such as the Law requireth for the Law requireth a perfect love of God in us there is a hatred and back-sliding from God The Law requireth a perfect love of our neighbour in us there is a hate of our neighbour So then out of the Law is knowne the former part of our misery I mean our corruption whereof the Scripture elsewhere convicteth us How we do apply the curse of the Law to our selves The application of the curse of the Law unto our selves is made by the framing of a Syllogisme practicall that is assuming and inferring our action whose Major or former proposition is the voice of the Law thus Cursed is he who continueth not in all which is written in the book of the Law to doe them Conscience prompteth and telleth us the Minor or latter proposition thus I have not continued c. The conclusion or shutting up of all is the allowing and approving of the sentence of the Law thus Therefore I am accursed Every mans conscience frameth such a Syllogisme nay every mans conscience is nothing else but such a practicall Syllogisme Conscience a practicall Syllogisme formed in his mind and understanding whose Major is the Law of God the Minor is the pondering and weighing of our fact which is contrary to the Law The Conclusion is the approving of the sentence of the Law condemning us for our sin which approbation grief and despaire follow at the heeles unlesse the comfort of the Gospel interpose it selfe and we perceive the remission of our sins purchased by the Son of God our Mediatour In this sort the guilt of eternall malediction which is the second part of our misery is disclosed unto us by the Law For we are all convicted by this reason and argument The Law bindeth all men to obedience or if they performe it not to everlasting punishment and malediction But no man performeth this obedience Therefore the Law bindeth all men to eternall malediction On the third Sabbath Quest 6. Did God then make man so wicked and perverse Answ Not so But rather he made him good a Gen. 1.31 and to his owne Image b Gen. 6.26 27. Ephes 4.24 Col. 3.10 that is endued with true righteousnesse and holinesse that he might rightly know God his Creatour and heartily love him and live with him blessed for ever and that to laud and magnifie him c 2 Cor. 3.18 The Explication HAving hitherto laid downe and proved this Proposition Mans nature is subject unto sin the next question to be discussed is Whether it were so created by God And if not so What manner of nature was created in man by God And Whence sin entred and set foot in man Wherefore the Common place of the Creation of man and of the Image of God in man is hitherto duly referred Here also we are to make an Antithesis or comparison of mans originall excellency before his
Christ already exhibited dead and raised again from the dead and sitting at the right hand of his Father as now it is but it was a preaching of Christ which should hereafter be exhibited and perform all these things Notwithstanding there was a Gospel that is some glad tidings of the benefits of the Messias to come sufficient to the Fathers to salvation according as it is said Abraham saw my day and rejoyced To him bear all the Prophets witnesse c. John 8.56 Acts 10.43 Rom. 10.4 and 16.25 Ephes 3.5 Christ is the end of the Law Object 2. The same Apostle Paul saith that The Gospel is the mystery which was kept secret since the world began and that In other ages it was not opened unto the sons of men Answ This reason hath in it a fallacie of division as Logicians call it dis-membring and dis-joyning those things which are to be joyned for the Apostle in the same place presently addeth as it is now which clause is not to be omitted because it sheweth that in former times it was also known though not so plainly and to fewer speciall men then now it is It is also a fallacy in affirming that simply to be said so which was so said but in some respect for it followeth not that it was simply and meerly unknown then or utterly covered and hidden because now it is more cleerly and that by more particular persons discerned for it was known unto the Fathers though not so distinctly known as it is now unto us The one signifieth the promise of Christ to come the other the preaching of Christ already come John 1.18 And hither properly belongeth the distinction and difference of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above expounded Ob. 3. The Law was given by Moses grace and truth by Jesus Christ Therefore the Gospel was not from the beginning Ans Grace and truth did appear by Christ exhibited and manifested to wit in respect of the fulfilling of the types and ful performance and plentiful application of those things which of ancient were promised in the old Testament But hereof it followeth not that they in the old Testament were destitute of this grace for unto them also was the same grace effectually applyed by Christ and for Christ but being as yet to be manifested hereafter in the flesh and therefore more sparingly and faintly then unto us Whatsoever grace and true knowledge of God was ever in any men they had it by Christ Joh. 1.18 14.6 15.5 as the Scripture saith No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him unto us No man cometh to the Father but by me Without me ye can do nothing Repl. But hee saith The law was given by Moses Therefore not the Gospel Ans The law is said to be given by Moses because this was chiefly belonging to his office that hee should publish the law though withall he taught the Gospel albeit more obscurely and sparingly as hath been already proved But it was Christs chief function to publish the Gospel albeit he also taught the law but not principally as did Moses for he purged the morall law from corruptions by rightly interpreting it and did write it by the working of his holy Spirit in the hearts of men he fulfilled the ceremoniall law and together with the judiciall law abrogated the same 3. How the Gospel differeth from the Law Four differences between the Law and the Gospel THe Law and the Gospel agree in this that each doctrine proceeded from God and that in both of them is entreated of the nature of God and of his will and works howbeit there is a very great difference between them both 1 The Law knowne by the light of nature Rom. 2.15 In their revealings or in the manner of their revealing The knowledge of the Law was graffed and engendred in the minds of men in the very creation and therefore is known unto all although there were no more revealing of it The Gentiles have the effect of the law written in their hearts The Gospel is not known by nature but is peculiarly revealed from heaven to the Church alone by Christ our Mediatour The Gospel known by the light of grace only For no creature could have seen or hoped for that mitigation of the law touching satisfaction for our sins by another of which we have before entreated except the Son had revealed it Matt. 11.27 16.17 John 1.18 No man knoweth the Father but the Son and he to whom the Son will reveal him Flesh and bloud hath not revealed it unto thee The only begotten Son which is in the bosome of the Father he hath declared him The law teacheth what we ought to be but not how we may be as wee ought The Gospel teacheth how wee may be In the very kind of doctrine or in the subject or matters which they deliver for the law teacheth us what we ought to be and what we stand bound to perform to God but it administreth us no ability of performing this duty neither pointeth it out the means by which we may become such as it requireth us to be but the Gospel sheweth the means whereby wee may be made such as the law requireth for it offereth unto us the promise of grace touching Christs righteousnesse imputed unto us by faith no otherwise then if it were properly our own teaching us that we by this imputation of Christs righteousnesse are reputed just before God Matt. 18.28 Luke 10.28 Mark 5.36 The Law saith Restore that thou owest Do this and live The Gospel saith Only beleeve The law requireth our righteousness the Gospel admitteth of anothers Levit. 18.5 Matth. 19.17 The Law and the Gospel are not contrary In the promises the Law promiseth life to them that are just and righteous in themselves or with a condition of our own righteousnesse and perfect obedience performed by us He that doth them shall live in them If thou wilt enter into life keep the commandements The Gospel promiseth the same life to them that are justified by faith in Christ or with condition of anothers righteousnesse to wit Christs applied unto us by faith Neither for these respects are the Law and the Gospel at ods one with the other for albeit the Law will that thou keep the commandements if thou wilt enter into life yet doth it not shut thee from everlasting life if another fulfill the Law for thee for it verily setteth downe one way of satisfying for sins namely by thy selfe but it doth not exclude the other that is satisfying by another as hath been heretofore shewed Rom. 3.20 4.15 2 Cor. 3.6 The Law is the ministery of death In effects The Law without the Gospel is the letter which killeth and the ministery of death By the Law cometh the knowledge of sin The
Neverthelesse yet except wee will deny 1. The trials and chastisements of the godly or 2. The punishments of the wicked which are done by the wicked both to be just and to proceed from the will power and efficacy of God as also 3. The vertues and such actions and deeds of the wicked as have been for the safety of mankinde to be the gifts and blessings of God that is except wee will deny that God is a just Judge of the world and powerfull in operation and the efficient of all good things we must needs doubtlesse confesse that God doth also execute and accomplish his just and holy works and judgments by evill and sinfull instruments Gen. 37 28. Num 23.8 Deut. 13.3 1 Sam. 16.14 2 Sam 15.12 16.12 So God sendeth Joseph into Egypt by his wicked brethren and the Midianites blesseth Israel by Balaam tempteth the people by false prophets vexeth Saul by Sathan punisheth David by Absalom and by the curses of Shemei Salomon by rebellious Jeroboam Roboam by the traiterous people of Israel trieth Job by Sathan and the Chaldees 1 King 11.31 22.15 Job 1. 2. 1 Chron. 6.15 carrieth away into captivity Judah and Jerusalem by the hand of Nebuchadnezzar All good things done by the will of God He worketh all good things Even in all creatures both great and small he worketh good things So that not only he doth ingender and preserve in them a generall power and force of working but doth also effectually move them so that without his will being effectuall and working that power and force never in any thing sheweth forth it self or is brought into act that is not only all force of working but also the act and operation it self is in all creatures from God as the efficient thereof and directer For by the name of good are understood What things are said to be good 1. The substances and natures of things 2. Their quantities and qualities forces or powers or inclinations 3. Habits and faculties of the mind conformed to the will of God 4. Motions actions and events as they are motions and agree with the law of God 5. Punishments as they are the execution of Gods justice are inflicted by God the most just and righteous Judge of the world All these sith they are either things created of God or something ordained by him and agreeing with his divine law and justice they must needs partake both of the nature of good and proceed from their efficient and by his providence continue and be directed God permitteth evill things 9. He permitteth also evill things to be done Evill is twofold the one of crime or offence which is sin the other of pain or punishment which is every destruction or affliction or forsaking of the reasonable creature inflicted by God for sin Example of each signification and meaning is If this nation Jerem. 18.8 against whom I have pronounced turn from their wickednesse I will repent of the plague that I thought to bring upon them But now because the evill of pain or punishment The evill of punishment is a morall good and is done by God for three causes being the execution of the law and declaration of Gods justice is indeed naturally evill as it is a destruction of the creature but is in a consideration a morall good as it is agreeing with the order of Gods justice this sort of evils also not onely as it is an action or motion but also as it is a destruction or affliction of sinners is to be ascribed to God as authour and efficient thereof 1. Because hee is the first cause and efficient of all good things Now all evill of punishment or pain as it is a punishment doth partake of the nature of morall good because the law and order of Gods justice requireth the punishment of sin and they are the execution or declaration of Gods justice Therefore God is the authour of punishments 2. Because it is the part of a Judge to punish sin and because God is Judge of the world and will be acknowledged the maintainer of his justice and glory 2 Chron. 19.6 Yee execute not the judgments of man but of the Lord. 3. Because the whole Scripture with great consent referreth both the punishments of the wicked and the chastisements and exercises and martyrdomes of the godly as also the passion and death of the Son of God himselfe which is a sacrifice for the sinnes of men to the effectuall and forcible working of the will of God As There is no evill to wit Amos 3.6 of punishment in the city which the Lord hath not done I the Lord make peace and create evill Isa 45.7 Wherefore wee account in the number of good things the punishments of the wicked and Gods judgments which God not onely by his unchangeable decree will have done but also doth them by his effectuall power and will For although the destruction be evill in respect of the creature who suffereth it yet it is good in respect of the law and order of divine justice exacting it and in respect of God most justly inflicting it and executing as it were the proper and peculiar work of the Judge of the world Object 1. God made not death Answ True not before sin Wisd 1.13 when he created all things Object 2. Thy destruction is of thy selfe Israel Ans True Hos 13.9 as concerning the desert but as concerning the effecting or inflicting of their punishments it is from God Object 3. He will not death Ans Ezek. 18.13 33.11 God will and will not death He will not death with a desire of destroying or that hee delighteth in the destruction vexation or perdition of his creature neither would hee it or would effect or cause it if it were nothing else but a destruction and perdition But he willeth it and worketh it and delighteth in it as it is the punishment of sin and the execution of his justice Isa 1.24 Psalm 2.4 Prov. 1.26 or the delivery of his Church or a chastisement or tryall or martyrdome or ransome Obj. 4. He will that all men shall be saved 1 Tim. 2.2 4. 2 Pet. 3.9 Ans All men that is all sorts of men For out of all sorts of men he chuseth his chosen Now Evill of crime as it is such God doth only permit and not will James 1.13 Of evill of crime or offence there is another consideration For These as they are sins or evils of crime are not considered as good And Saint James saith of them Let no man when hee is tempted that is when hee is solicited to evill say that hee is tempted of God Therefore God neither intendeth them in his counsell and purpose neither alloweth nor worketh nor furthereth but only suffereth or permitteth them to be done of divels and men that is doth not hinder them from being done when yet he could hinder them partly to shew in
punishing them his justice and partly to shew in pardoning them his mercy Gal. 3.22 Rom. 9.17 The Scripture hath concluded all under sin c. For the same purpose have I stirred thee up c. But in the mean season the forsaking of his creature or depriving him of divine light and rightnesse and the action it selfe which divels and men sinning doe against the law and will of God hee notwithstanding by his generall providence and efficacy willeth and moveth but to such an end as doth best agree with his nature law justice and goodnesse whether it be known or unknown to us Therefore sins are truly said to be done not by the will or working but by the permission of God The word permission in this place is to be retained because both it and others of the same force are sometimes found in the Scripture Gen. 20.6 31.7 Judg. 3.1 Psam 105.14 Acts 14.16 as Therefore suffered I thee not to touch her God suffered him not to hurt mee He suffered no man to do them wrong These now are the nations which the Lord left that hee might prove Israel by them Who in times past suffered all the Gentiles to walk in their own wayes But yet wee must expound it aright out of the Scriptures lest wee detract from God a great part of the government of the world and humance affairs For God neither willeth nor willeth not sins simply but in some respect hee willeth and in some respect he willeth not but only permitteth them Which that it may the better be understood Sin is alwayes both in a good subject and to a good end directed by God we must know that in every sin or evill of crime are two things namely The materiall or subject and the formall that is the corruption it selfe or defect of rightnesse sticking and inherent in the subject The subject is a thing positive or a thing in nature as an inclination action and therefore doth it partake of the nature of good and is wrought and moved by God But corruption is not wrought by God but came unto the subject by the will of divels and men forsaking God Wherefore no sin can be or be imagined which is not in some good thing and had adjoyned unto it some consideration and respect of good Otherwise God for his infinite goodnesse would not suffer it to be done neither should it be desired of any neither should at all be so that it is truly said That there cannot be put any thing which is the chief and extreme evill that is such as doth take away good wholly for it should not be desired but under some shew and apparency that it had of good neither should it have a subject wherein to be and so should destroy it self But albeit evill is alwayes joyned with good Sin alwayes is to be discerned from good and doth concurre with it in the same actions or inclinations yet these two things are diligently to be severed and discerned neither is the work of the Creatour to be confounded with the work of the creature sinning lest either God thereby be made the cause of sin or the greatest part of the government of the world and humane affairs be taken from him In sin God effectually willeth Hereby may we understand How far forth God willeth sin and how hee willeth not but permitteth it The subject or matter He willeth therefore sins As concerning their matter that is the actions themselves of men sinning motions and inclinations to objects as they are only such God willeth worketh and directeth them for both they partake of the nature of good and if God simply would them not they should not at all be done The ends As concerning the ends whereunto God destineth those actions which are sins that is he willeth the actions of sinners as they are the punishments of the wicked or chastisements or tryals or martyrdomes of the godly or the sacrifice of the Son of God for the sins of men But these ends are most good and most agreeing with the nature justice and goodnesse of God Therefore God the first cause of all good willeth intendeth and worketh these in the sins or actions of the wicked and by a consequent also the actions themselves which the wicked doe in sinning and by which as means God attaineth to those ends The forsaking of his creatures As concerning the withdrawing of his grace that is his divine light and rightnesse This withdrawing is an action proper to God namely his eternall and forcible working will destining whom it will to be forsaken It is also just and holy because God is bound to none and because it is either the exploration tryall of the creature or the punishment of sinne And this withdrawing once being put the inclinations motions and actions of the creature cannot but erre and swerve from the law of God and be sins Now as the inclinations The corruption of the action or inclination God will not but permitteth motions and actions of sinners are sins that is are repugnant to order and nature and swerve from the law of God because they are done without the knowledge of Gods will purpose of obeying him so God neither willeth nor ordaineth nor alloweth nor commandeth nor worketh nor furthereth them but forbiddeth condemneth punisheth and suffereth them to be committed of his creatures and to concurre with his most just decrees judgments and works thereby to shew how necessary and needfull for the creature is the grace of the holy Ghost to flye sin and to manifest his justice and power in punishing sin Wherefore the permission of sin is no idle permission or a cessation ceasing of Gods providence and working in the actions of the wicked as if they did depend only upon the will of the creature but this permission is of efficacy and worketh It is permission as concerning the formall cause of sin that is corruption it selfe which the creature hath of it selfe not by any affection or working of God but it is of efficacy and working as concerning the motion and actions of the creature sinning which God effectually willeth and moveth as also concerning the withdrawing of his grace and the ends whereunto he destineth directeth and bringeth the actions of them that sin Three causes why God is said to permit sinne God then is said to permit sin 1. Because his will whereby he will have some one worke done by a reasonable creature hee doth not make knowne unto him 2. Because he doth not correct and incline the will of the creature to obey in that worke his divine will that is to doe it to that end which God will by either generall or speciall commandement These two are signified when God is said to withdraw from his creature his grace or speciall working to forsake him to deprive him of light or rightnesse or of conformity with the law to leave him in naturall blindnesse
temporal rewards and punishments only but eternall also and spirituall and they are the ends for which humane lawes are made Divine lawes are some eternall and unchangeable some changeable yet so that they can be changed of none but of God himself who made them Three parts of Gods Law The parts of the Law of God are in number three the Morall Ceremoniall and Civill or Judiciall Law 1. The Morall Law The Morall Law is a doctrine agreeing with the eternall and immortall wisedome and justice which is in God discerning things honest and dishonest knowne by nature and ingendered in reasonable creatures at the creation and afterwards often repeated againe and declared by the voice of God by the Ministery of Moses the Prophets and Apostles teaching that there is a God and what he is and what we ought to doe and what not to doe binding all the reasonable creatures to perfect obedience both internall and externall promising the favour of God and everlasting life to those which perform perfect obedience and denouncing the wrath of God and everlasting paines and punishments unto them who are not perfectly correspondent thereunto except there be granted remission of sins and reconciliation for the Son of God the Mediatours sake An explication of some clauses in the definition Agreeing with the eternall and immortall wisedome That this Law is eternall is hereof apparent and manifest because it remaineth from the beginning unto the end of the world one and the same and we therefore were created and are redeemed by Christ and are regenerated by the holy Ghost to observe and keep this law in this life and in the life to come to wit that with all our heart we love God and our neighbour I write no new commandement unto you but an old commandement which yee have had from the beginning 1 John 2.7 Afterwards often repeated againe God repeated the law of nature which was ingraven in our minds 1. Because it was obscured and darkned by the fall yea and many points thereof were wholly blotted out and altogether lost 2. Lest the remnant of it which was yet in mens mindes should be reputed for a meere opinion without any truth or ground and so at length be quite extinguished 2. The Ceremoniall law The Ceremoniall or lawes derived of God by Moses concerning ceremonies that is externall solemne actions and gestures which in the publike worship of God are to be performed with the due observation of the same circumstances which are prescribed binding the Jewes untill the coming of the Messias that they should distinguish this people and the Church from others and should be signes symbols types or shadowes of spirituall things to be fulfilled in the New Testament by Christ What Ceremonies are That this definition may be understood we must know what Ceremonies are to wit solemne externall actions that is often to be after the same manner and with the same circumstances reiterated ordained of God or of men also to be used in the externall service or worship of God for order or signification sake But the ceremonies which are ordained of God are simply and absolutely divine worship The ceremonies which are ordained and instituted of men if they be good are a worship only serving for divine worship 3. The Judiciall law The Judiciall are lawes concerning the civill order or civill government or maintenance of externall discipline among the Jewes according to the tenour of both Tables of the Decalogue that is of the order and offices of Magistrates judgement punishments contracts and of the distinguishing and bounding of dominions delivered of God by Moses for the settling and preserving of the Jewes Common-wealth binding all Abrahams posterity and distinguishing them from the rest of mankinde untill the coming of the Messias and further that they should be the bond of the preservation and government of the Mosaicall Common-wealth untill the Messias was manifested and certain marks whereby this people which was bound unto them should be discerned from all others and should withall be kept in honest discipline and good order lastly that they might be types of that order which should be in Christs Kingdome that is of the spirituall Regiment of the Messias The Morall Law is the fountaine of all other good lawes even as many as deserve the name of lawes and it wholly agreeth with the Decalogue and is thence also deduced by necessary consequent so that whosoever violateth the one transgresseth the other also Ceremoniall and Civill lawes whether they be divine or humane so that they be good are verily agreeable unto the Decalogue but yet they are not deduced thence by a necessary consequence as the Morall laws are but serve thereto as certain prescriptions of circumstances Hereby plainly appeareth the difference of these lawes For it is one thing to follow necessarily out of the Decalogue and another thing to agree with and serve to the performance and execution of the Decalogue How the Morall differeth from the Ceremoniall and Judiciall law This difference yet is diverse because there is not one and the same government of the Common-wealth and of the Church neither is there the same end of these laws neither are all these lawes after the same manner abrogated But the chief and especiall difference of these lawes is drawn from the binding time and knowledge or manifestation 1. The Morall ordinances are knowne by nature The Ceremoniall and civill are not known by nature but are instituted according to the diversity of causes and circumstances 2. The Morall binde all men and even the Angels also The Ceremoniall and Civill were only prescribed unto the people of Israel And therefore Job Jethro Naaman the Syrian and others who are re-counted for religious men that is such as were born of Paynims and lived amongst them but yet worshipped the God which was manifested among the people of Israel they did not observe the Leviticall Ceremonies and yet did neverthelesse please God And the very ordinances themselves concerning the Ceremonies and the forme of civill government shew that they binde Abrahams posterity only whom God would by this forme of government and worship distinguish from other Nations 3. The lawes of the Decalogue are perpetuall in this life and after this life The ceremoniall and civill were delivered of God at a certain time and again abolished 4. The Morall laws speak both of internall and externall obedience The ceremoniall and civill speak of externall obedience only albeit neither doth this please God without the internall and morall obedience 5. The Morall lawes are not limited by certain circumstances but are generall as that there is a time to be granted for the ministery and service of God and that the ministery is to be observed that adulterers and theeves are to be punished But the ceremoniall and civill lawes are speciall or a limitation of circumstances which are to be observed in externall rites or actions both Ecclesiasticall and
Civill as that the seventh day is to be allotted for the ministery and service of God that the tenths and first-fruits are to be given to the Priests that adulterers are to be stoned that theeves are to be amerced with a foure-fold restitution 6. The ceremoniall and the civill lawes also are types or figures of other things for whose cause they are ordained The Morall signifie or prefigure nothing but are signified by the rites and ceremonies 7. The Morall are the end for which other lawes are to be made or they are the principall service and worship of God The ceremoniall and civill serve for the morall ordinances that to them obedience might be rightly and duly performed that a certaine time and certaine rites may be observed in the publike ministery of the Church that the ministery it selfe may be maintained and preserved 8. The Ceremoniall giveth place unto the Morall the Morall giveth not place unto the Ceremoniall The Morall Law the Naturall and Decalogue differ The Decalogue is the summe of the Morall lawes What difference is betweene the Morall Law the law of Nature and the Decalogue which are scattered through the whole Scripture of the Old and New Testament The Naturall law doth not differ from the Morall in nature not corrupted but in nature corrupted a good part of the naturall law is darkned by sins and but a little part only concerning the obedience due to God was left remaining in mans minde after the fall for which cause also God hath in his Church repeated againe and declared the whole sentence and doctrine of his law in the Decalogue Therefore the Decalogue is a restoring and re-entring or re-inforcing the law of Nature and the law of Nature is a part only of the Decalogue The distinctions of these lawes are to be knowne both in respect of the differences of the same without the knowledge whereof their force and meaning cannot be understood and also in respect of their abrogating and lastly for the knowledge and understanding of their use 4. How far the Law is and is not abrogated by Christ THe common and true answer to this demand is That Moses Ceremoniall and Civill Law is abrogated as touching obedience and the Morall Law also as concerning the curse thereof but not as concerning obedience thereunto The Ceremoniall and Civill are abrogaâ—ed as touching their obedience and the reasons hereof That the Ceremoniall and Civill or Judiciall lawes are so abrogated by Christs coming that they now binde none unto obedience and in our times carry no shew of lawes is proved Dan. 9.27 Psal 110. 1. Because the Prophets in the Old Testament foretold of this their abrogation and cancelling Christ shall confirme the Covenant with many for one weeke and in the middest of the weeke he shall cause the sacrifice and oblation to cease Thou art a Priest for ever after the order of Melchisedech 2. Christ and his Apostles in the new Testament have expresly desciphered this abrogation of the Ceremoniall and Judiciall Law Acts 7.8 Heb. 7.11 12 13 18. 8.8 9 10 11 12 13. Acts 15.28 29. And in stead of many testimonies it shall suffice to alledge that one Canon of the Apostles Councell It seemed good to the holy Ghost and to us to lay no more burden on you than these necessary things 3. The causes being altered the Lawes also depending thereon are altered But the causes of the Ceremoniall and Civill Laws were one that the people of the Jewes of whom Christ was come might by this forme of worship and regiment be distinguished from other Nations untill his coming another that they might be types of the Messias and his benefits both which causes have now ceased since the exhibiting of the Messias 1. The distinction of Jewes and Gentiles is now taken away Hee is our peace which hath made of both one Ephes 2.14 and hath broken the stop of the partition wall in abrogating through his flesh the hatred that is the Law of commandements which standeth in ordinances In Christ neither circumcision availeth any thing Gal. â— 15 nor uncircumcision but a new creature 2. That the signification of the ceremonies is fulfilled by Christ is every where taught Heb. 9.8 Luke 6.16 Col. 2 16. Whereby the holy Ghost this signified that the way unto the Holiest of all was not yet opened The Law and the Prophets endured untill John Let no man condemne you in meat and drinke Against the abrogation of the Ceremoniall Law the Jews thus object Object 1. Moses religious orders or worship were by vertue of the commandement annexed to them Aâ—câ—â—tation of Jewish objections against this doctrine Gen. 1â— 13 Exod. 12.24 Psalâ—â— 132.15 Exod. 31.16 to continue for ever and the Jewish kingdome by Gods promise Circumcision is an everlasting covenant The Passeover was to be kept holy by an ordinance for ever This is my rest for ever The Sabbath is an everlasting covenant Thy throne O God endureth for ever Therefore Moses forme of religion and polity was not to be repealed by Christ Ans In this argument the fallacy of taking that to be simply averred which is spoken but in part is twice used For the Major proposition treateth of an absolute perpetuity the Minor of a restrained and limited perpetuity sith that in the testimonies alledged an infinite or unlimited perpetuity of the Jewish ceremonies and kingdome is not promised but a continuance untill Christ who was to be heard after Moses For the particle Holam signifieth every where in Scripture not eternity but the continuance of a long and yet definite time So is it used in that text of Scripture And hee shall serve him for ever that is untill the yeare of Jubilee as appeareth by the conference of that Law Exod. 21.6 with the Law touching the year of Jubilee enrolled and registred Levit. 25.40 Againe to grant that which they urge in their Minor that an absolute perpetuity is promised in the fore-rehearsed quotations yet this perpetuity is not of the types and shadowes themselves but of the spirituall things signified and figured by them to wit that their truth shall endure for ever in the Church yea though the signes and shadowes be by Christ abolished For thus doth Circumcision continue unto this day and thus is there a perpetuall Sabbath in Christs Kingdome and shall be perpetuall in life everlasting Lastly thus the kingdom of David is established for everlasting in the throne of Christ Object 2. The worship which lizekiel in his fortieth Chapter and so forth to the end of his Prophecie describeth pertaineth to the Kingdome of the Messias and is therein to be retained But that worship is meerely typicall and ceremoniall Therefore a typicall and ceremoniall kind of worship is to be retained in the Kingdome of the Messias whence this inference is good that the Jewish religion and polity or forme of government was not to be abolished but reformed rather
differ much from ungenerate sinners and this difference is three-fold 1. There is a purpose of God himselfe of saving the regenerate 2. The certaine finall repentance of the regenerate 3. Even in the very sins of the regenerate there remaineth some beginning of true faith and conversion But of the wicked and unregenerate in whom nature is fallen but not restored neither hath God any such purpose as to save them neither is their finall conversion certain neither have they any beginning of true obedience but sinne with their whole heart and will and rush against God and at length perish unlesse they be converted Quest 115. Why will God then have his law to be so exactly and severely preached seeing there is no man in this life who is able to keep it Answ First that all our life time wee more and more acknowledge the great pronenesse of our nature to sin a Rom 3.20 1 John 1.9 Psal 32.5 and so much the more greedily desire remission of sins and righteousnesse in Christ b Mat. 5.6 Rom. 7.24 Secondly that we being doing of this alwaies and alwaies thinking of that implore and crave of the Father the grace of his holy Spirit whereby we may daily more and more be renued to the image and likenesse of God untill at length after we are departed out of this life we may joyfully attain unto that perfection which is proposed unto us c 1 Cor. 9.24 Phil. 3.12 13 14. The Explication WHen question is made concerning the use of Gods Law wee must re-call to minde the difference of each part thereof The use of the Ceremoniall lawes of Moses was Foure uses of the ceremoniall law 1. A training of us unto Christ 1. To serve as a School master to Christ and his Kingdome that is to be a signification of spirituall and heavenly things in Christs Kingdome namely the benefits of Christ towards his Church and the duty of the Church towards God and Christ Galat. 3.24 The Law was our School master to bring us unto Christ that we might be made righteous by faith 2. A distinguishing of the Jewish Church from other Nations 2. To be as visible marks and eminent differences to discerne and sort out the Church of the Jewes from other Nations 3. For exercise of our piety and testification of our obedience toward the Morall Law 3. A testification of our obedience to the Morall law For he that willingly and diligently performes burdensome and unpleasant things if he know the same to be pleasing unto God he then doth shew himselfe to love God and to obey him with a ready mind Therefore saith God to Abraham being now ready to sacrifice his son Now know I that thou fearest God Gen. 22.12 seeing for my sake thou hast not spared thine onely son Acts. 15.10 So the ceremoniall and judiciall ordinances of the Old Testament are called a yoak and servitude 4. A confirmation of faith Gen. 17.11 Rom. 4.11 Exod. 31.17 Ezek. 20.12 Two uses of Moses Judiciall lawes 1. The continuance of that regiment 2. The representation of Christs Kingdome 4. For a confirmation of faith For there were of them certain Sacraments or signes of the Covenant and seales of Grace as Circumcision and the Paschall Lamb which did signifie and testifie what benefits God would give by the Messias unto beleevers The use of the Judiciall or Civill laws was inasmuch as they were the very form of the Mosaicall Common-weale To be as sineâ—es for the sustenance and preservation of that regiment and kingdom untill the coming of the Messias To be types of the goverment of the Church in the Kingdom of Christ seeing the Princes or Kings of that people did no lesse than the Priests represent Christ the High-Priest and King of the Church These uses together with the lawes themselves had their end when the Ceremonies were fulfilled and abrogated by Christs coming and Moses politie or forme of government overthrowne by the Romans The uses of the Morall law are divers according to the foure estates of men I. In nature being not as yet depraved or corrupted through sinne as our nature was uncorrupt and undefiled before the fall there were two especiall uses of Gods Law Two uses of the Morall law in our uncorrupt nature before the fall Full conformity of man with God The whole and entire conformity of man with God For there did shine in the minde of man not yet fallen the perfect knowledge of Gods Law and the same did worke the correspondence and congruity of all our inclinations motions and actions with his divine order and will that is perfect justice and righteousnesse before God A good consciscience A good conscience or a certaine perswasion of Gods favour and a certaine hope of eternall life For when as the law both commandeth perfect obedience and promiseth eternall life to those that performe it therefore by order of Gods justice it worketh in nature uncorrupted as perfect obedience so also certaine expectation of reward according as it is said He that doth them shall live in them Levit. 18.5 Mat. 19.17 If thou wilt enter into life keep the Commandements II. In nature now corrupted and as yet not regenerated by the holy Ghost there are also other two uses of the law Two uses of the Morall law in corruptnatuie Maintenance of discipline within and without the Church The preserving and maintaining of discipline both in the Church and without also For the law both being by God himselfe ingraven in the mindes of all men and speaking by the voice of Teachers and Magistrates doth by binding of the conscience and by denouncing and ordaining of punishments and by shame bridle and restraine the unregenerate also so that they shun open and manifest wickednesse such as are contrary to the judgement of that right reason which is even in the unregenerate and which must be removed before regeneration When the Gentiles which have not the law Rom. 2.14 15. doe by nature the things contained in the law they having not the law are a law unto themselves Which shew the effect of the law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing The law is given to the lawlesse and disobedient 2 Tim. 1.9 Acknowledgement of sin The acknowledgement of sinne For the law accuseth convinceth and condemneth all the unregenerate because they are unrighteous before God and guilty of eternall damnation Rom. 3.19 10. Wee know that whatsoever the law saith it saith it to them which are under the law that every mouth may be stopped and all the world be culpable before God Therefore by the workes of the law shall no flesh be justified in his sight For by the law cometh the knowledge of sinne I knew not sinne but by the law for I had not knowne lust except the law had said Rom.
7.7 What this knowledge of sin worketh by it selfe in the unregenerate and reprobate Thou shalt not lust This use of the law to wit the knowledge of sin and of the judgement of God against sin of it selfe ingendereth in the unregenerate an hatred of God and an increase of sin For so much the more doth nature not yet regenerated desire to commit and excuse sin how much the more the law urgeth and presseth the prohibition and condemnation of sin The law causeth wrath Sin took an occasion by the commandement Rom. 4.15 7.8 and wrought in mee all maner of concupiscence Moreover if those unregenerate be also reprobate then worketh it at length in them a despaire and blasphemy Therefore it is called the ministery of death But by accident the knowledge of sin is in the Elect a preparing of them to conversion 2 Cor. 3.7 What it worketh by accident in the elect and regenerate to wit God by this means constraining and compelling them to acknowledge their owne unrighteousnesse despaire of any help from themselves and by faith to seek for righteousnesse Gaâ—at 3.21 22. and life in Christ their Mediatour If there had been a law given which could have given life surely righteousnesse should have been by the law But the Scripture hath concluded all under sin that the promise by the faith of Jesus Christ should be given to them which beleeve III. In nature restored by Christ or in the regenerate the uses of the Morall law are many Seven uses of the Morall law in nature restored Maintenance of discipline Maintenance of discipline For although this use of the law doth chiefly belong unto the regenerate who are not bridled by the Law of God and righteousnesse as hath been already shewed but by the feare of punishment only and shame not to make open profession of wickednesse abstaine from sin according to that of the Poet The wicked refuse to sin for feare of punishment yet hath it place also in the godly because for the weaknesse and corruption of the flesh prone to sin it is profitable and necessary that both the threatnings of the law and examples of punishment should be set before them also to keep them in good order For God threatneth even to the Saints if they run into grievous offences grievous punishments If the righteous turne away from his righteousnesse and commit iniquity hee shall die for it Acknowledgement of sin Acknowledgement of sin Ezek. 18.24 For this use though it principally belong to the unregenerate yet it concerneth the regenerate also For even to the regenerate the law is a glasse wherein they may see the defects and imperfection of their nature and it instructeth them continually with due contrition to humble themselves in the sight of God and maketh them to profit and goe forward daily in true conversion unto God and faith in God and that as their renewing increaseth so their prayer should increase wherein they beg and crave to be daily more and more conformable to God and his Law Rom. 7.22 23.24 I delight in the Law of God concerning the inner man but I see another law in my members rebelling against the law of my minde c. O wretched man that I am who shall deliver mee from this body of death Concerning both these uses of the law namely the maintenance of discipline and acknowledgement of sin is that saying of Paul to be understood Gal. 3.24 The law is our School-master unto Christ and that as well in the unregenerate elect as in the regenerate For to the former of these it is a preparation to conversion to the latter an increase of conversion seeing faith cannot be kindled in the heart nor consist therein at all except open and manifest transgressions be eschewed and sins against the conscience avoided 1 John 3.7 8. Let no man deceive you Hee that committeth sin is of the Divell Direction in Gods worship Christian conversion Psal 119. sect 14. vers 1. Jerem. 31.33 Ezek. 11.19 36.26 27. The third use of the Morall law is to be a rale of Gods worship and of Christian conversion Thy word O Lord is a lanthorne unto my feet and alight unto my paths I will put my laws in their inward parts and write them in their hearts This use is proper unto the regenerate For although the law also be unto the unregenerate a rule of their actions before conversion yet to them it is not a rule of worship and thankfulnesse towards God as it is to the regenerate Testimony of God who and what hee is The Morall law delivered and expounded in the Church is a testimony of God that there is a God and likewise who and what hee is Testimony of the true Church and true Religion The voice of the law sounding in the Church is an evident testimony shewing which is the true Church and which is true Religion in the world For seeing in the Church alone the doctrine of the law hath been and now is preserved pure and uncorrupt which all other sects have by assenting to manifest errours and impieties diversly corrupted the voice then of the law which soundeth in the Church is an evident disciphering and declaring which is the people of God and which is true Religion in the world Testimony of the excellency of mans nature before the fail It is a testimony of the excellency of mans nature which was before the fall and originall righteousnesse lost in Adam that is it remembreth us of the Image of God in man which was created in him and which is restored in him by Christ Testimony of eternall life It is a testimony of eternall life to come wherein we shall againe perfectly fulfill the law For the law was given to be observed by men But in this life it is not fulfilled of us Therefore there must needs be yet another life remaining wherein we shall live according to the prescript of the law that so at length the law may be fulfilled of us IV. In nature perfectly restored and glorified after this life although the preaching of the law and the whole Ministery shall cease and have an end yet there shall remain in the Elect a knowledge of the law and there shall shine in them perfect obedience thereunto and full conformity with God Therefore then shall be the same uses of the law which were in nature uncorrupt before the fall The Arguments of Antinomists Libertines and other such like profane Heretikes who maintaine that the law is not to be taught in the Church of Christ OBject 1. That which cannot be kept ought not to be taught because it profiteth nothing The law cannot be kept Therefore it ought not to be taught in Christian Churches Answ 1. This is a fallacy alledging a false cause For the impossibility of perfect obedience of the law in this infirmity of our nature is no sufficient cause why
they know and beleeve what a one Christ is and what he hath done for each of them as it is said Iohn 17.3 This is life eternall that they know thee the only true God and Jesus Christ whom thou hast sent And Iohn 3.36 He that beleeveth in the Son hath eternall life By these and the like sayings we perceive that to be a truth which Dionysius which is falsly named the Areopagite but is thought rather to be a Corinthian ascribes to Bartholomew the Apostle That the Gospel is brief and large The Gospel it a briefe largenesse Briefe It s brevity is apparently more curt than the Law of Moses ought to be and is fixed in the minds and hearts of men and therfore is the summe of the Gospel so oft delivered and repeated in the Scriptures of the Prophets and Apostles and comprised in the Creed But much lesse can ever the wisdome of the Gospel be exhausted than that of the Law But forasmuch as its certain Large that in this mortall life that which is eternall is but begun 2 Cor. 5 2 3 4. For we shall be cloathed upon with that if so be we are not found naked This is the nature of true conversion A true godly man growes in godlinesse that it suffers not those that are converted unto God to stay in their race but kindles in them a perpetuall study and desire of further profiting Therefore is it commanded 2 Pet. 3.18 Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ And Eph. 2.19 20 21. it is said Yo are no more strangers and forrainers but fellow-Citizens with the Saints and of the houshold of God And are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner-stone In whom all the building fitly framed together groweth unto an holy temple in the Lord. And Marke 9.24 The man prayed Lord I beleeve help mine unbeliefe And Luke 17.5 The Disciples cried Lord increase our faith Saints then are commanded and commended and are petitioners to be such as goe forward Therefore they are not of the number of them that have no minde of proceeding onward Comforts and promises for a tender heart and wounded conscience Yet let none be out of heart because they finding in themselves lesse life and vigour and acknowledging their weaknesse and corruptions doe with a true sorrow of minde bewail the same For thus saith the everlasting Father concerning his Son Esay 42.3 A bruised reed shall he not breake and the smoaking flax shall he not quench Againe the Son saith of the Father Mat. 18.14 It is not the will of your Father which is in heaven that one of these little ones should perish And the Son saith of himself Iohn 6.37 All that the Father giveth me shall come unto me And him that cometh unto me I will in no wise cast out Wheresoever piety is not dissembled it is and is cherished of God and together with it Beneficia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the everlasting and unchangeable benefits of the Gospel are tyed with the indissoluble bond of divine truth For unlesse the certainty of our faith and salvation did depend upon the alone free mercy of God whereby he receiveth all that beleeve and not upon the degrees of our renovation there would be no stability at all in our comfort Hence therefore may be drawn three things which may be as grounds to judge of a Christian 1. The laying hold of the foundation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the criticall markes to discerne a true godly man 2. An earnest endeavour of increasing which two include each godly man within the general promise of eternal salvation and 3. Acomfort that notwithstanding our inequality of gifts and degrees to some others we shall not perish which consolation is to be opposed against the cogitation of our owne unworthinesse These three as inseparables hath Saint Paul comprised in those words 1 Cor. 3.11 Other foundation can no man lay than that is laid which is Jesus Christ Now if any one build upon this foundation gold silver precious stones wood hay stuble every ones worke shall be made manifest for the day shall declare c. but hee himselfe shall be saved so as by fire By that therefore which hitherto hath been said it 's apparent that both the Lords injunction and our own salvation doe exhort and bind all men and among these the youth being to wit a great part and also the Nursery of the Church to learne as soone as by age they are capable the grounds of Christian Religion Therefore doth this most earnestly and seriously admonish them to whom the charge of nurturing the younger in yeares doth belong to be carefull of this their dutie 3. Motive the preservation and propagation of the Gospel For we that are teachers and learners ought to have a diligent and earnest care of godlines not only for our own sakes but for their sakes also that are ours and our succeeding posterity For we finde by experience how easily in processe of time an oblivion and manifold depravation of that doctrine creeps in the summe whereof is not concisely and perspicuously couched together and known repeated inculcated and divulged abroad Besides we know Horat. Quo semel est imbuta recens servabit odorem Testa di◠that of what liquor a new vessell is first seasoned with be it good or bad it longest savours There is none in his right minde but will confesse seeing the evill that we learn doth so constantly stick by us that when the youth is not instructed in and inured to religion it doth threaten the leaving to the ensuing times an age of monsters contemning God and all religion and that being we are hardly by the greatest endeavours and longest care made pliable to that which is good the ground-work of the most difficult businesse should be laid in the first age 4. Motive the weake capacity of youth the more ignorant Catecheticall instruction therefore is necessary not only for the preservation of the purity and soundness of religion to us and our posterity but also for the capacities of younger age to whom we have shewed this doctrine must be taught For if it be said of the teaching youth the other arts Quicquid praecipies esto brevis ut cito dicta Percipiant animi dociles teneantque fideles Short precepts shalt thou give which being briefly told Apt wits may soon conceive and faithfull long may hold how much more in this heavenly wisdome which is a stranger to humane wit should we seek out for and apply our selves to breifness and plainness especially seeing divine testimony approves our experience in this as Heb. 5.13 Every one that useth milk is unskilfull in the word of righteousnesse for he is a babe but strong meat is of those that are of full age And therefore when Saint Paul speaketh of his manner of
That the Law and Gospel are the two onely parts of Christian doctrine proved by 4. reasons THE parts of the doctrine of the Church are two the Law and the Gospel in both which the summe of the whole Scriptures is contained The Law is tearmed the Decalogue and the Gospel is the doctrine touching Christ our Mediatour and the free remission of sinnes through faith This division of Church doctrine is clearly demonstrated to be sufficient by these evident arguments 1. All doctrine comprised in sacred writ concerneth either the nature of God or his will or his workes or sinne which is the proper worke of men and divels But of all these we are taught either in the Law or in the Gospel or in both Wherefore the Law and the Gospel are the chiefe generall heads which comprehend all the doctrine of the Scripture 2. Christ himselfe maketh this division of that doctrine which he commandeth to be preached in his name saying So it is written and so it behooved Christ to suffer and to rise from the dead the third day and that in his name should be preached repentance and remission of sins Now the whole summe of all this is delivered in the Law and the Gospel 3. The writings of the Prophets and Apostles doe containe in them the old and new Testament or covenants between God and man Therefore it must needs be that in them is declared what God promiseth and what hee doth unto us to wit his favour remission of sinnes his holy Spirit righteousnesse and life everlasting as also what he requireth of us that is to say Faith and Obedience And these are the things which are taught in the Law and Gospel 4. Christ is the foundation and ground of the whole Scripture and the doctrine of the Law and Gospel is necessary to conduct us to the knowledge of Christ and of his benefits For the Law is our Schoolmaster unto Christ Gal. 3.24 constraining us to flee unto him and shewing us what that justice is which Christ hath recovered and restored unto us The Gospel of purpose amply treateth of the person of Christ his office and benefits Therefore all Scripture and heavenly doctrine is comprehended in the Law and the Gospel 3. Differences of the Law Gospel The maine differences of these two parts of Christian doctrine consist in three things In the matter it selfe In the subject or matter and kind of doctrine which they diliver because the Law is a doctrine prescribing unto men what is to be done and prohibiting whatsoever ought to be left undone whereas the Gospel is a preaching of free remission of sinnes by and through Christ In the manner of revealing In the manner of their revealing because the Law is knowne by nature the Gospel is revealed from above In their promises In their promises because the Law promiseth life with condition of perfect obedience the Gospel promiseth the same life on condition of our stedfast faith in Christ and the inchoation or beginning of new obedience unto God But hereof more shall be spoken hereafter in his due place 3 Wherein the doctrine of the Church differeth from the doctrine of other Sects and from Philosophy also and why these differences are to be retained THE differences betweene the doctrine of Gods Church and other Religions 4 Differences betweene Church-doctrine and other Religions are foure In their Authors GOD is the author of the doctrine of the Church from whom it was delivered by the ministry of the Prophets and Apostles other Sects are sprung from men and have been invented by men through the suggestion of Sathan In their testimonies of confirmation The doctrine of the Church alone hath divine testimonies firme and infallible such as quiet consciences and convince all other Sects of errour In teaching and not teaching aright the whole Law In the Church the entire and uncorrupt Law of GOD is perfectly retained and kept as for other Sects and Religions they maime and corrupt the Law of GOD. For they utterly reject the doctrine of the first Table concerning the true knowledge and worship of GOD either framing unto themselves another God besides that GOD who by his word and workes hath revealed himselfe unto his Church or seeking to know God but not by and in his Son or worshipping GOD otherwise than hee hath commanded in his word They are also altogether ignorant of the inward and spirituall obedience of the second Table That little good and truth which they have is a part of the commandements of the second Table concerning externall discipline and civill duties towards men In preaching not preaching aright the whole Gospel The Gospel of Christ is wholly taught and rightly understood in the Church onely other Sects are either cleane ignorant of it and despise it as the Ethnickes Philosophers Jewes and Turkes or they doe patch some little part of it out of the doctrine of the Apostles unto their owne errours of which part yet they neither know not perceive the use as the Arrians Papists Anabaptists and all other Heretickes of whom some maintaine errours concerning the person others concerning the office of our Mediatour These maine discords doe prove that the doctrine of the Church alone is zealously to be followed and kept and the Religion and doctrine of other Sects repugnant to the truth warily to be prevented and avoided according as it is said in Scripture BEWARE of false Prophets and FLY Idols The case holdeth not alike in Philosophy For true Philosophy howsoever it vary much from the doctrine of the Church yet it impugneth it not it is no lye as are the false doctrines of other Sects but it is absolute truth and as it were a certaine bright-shining ray of Gods divine wisdome fixed in mans understanding at the creation For it is a doctrine treating of God and his creatures The nature of Philosophy with the lawfull and fruitfull use thereof and other things good and profitable unto mankind compiled by wise and grave men through the light of Nature and grounded on principles in their own nature plaine and evident Whence it followeth that it is a thing not only lawfull but profitable also for Christans to imploy their labour and travell in the studies of Philosophy whereas contrariwise we may not busie our wits in the doctrine of other Sects but detest them all as untruths and lies coined by the Divel Notwithstanding between Philosophy the doctrine of the Church there is great difference especially consisting in these points 3 Differences between Philosophy and Church-doctrine In their grinciples They disagree in their principles For Philosophy in her principles is meerly naturall founded and built on things naturally knowne unto every man but the doctrine of the Church although it contain many things depending on nature yet the chiefest part thereof I meane the Gospel so far surpasseth the reach and capacity of nature
unto their little children the whole history of the Law then published And againe in the sixth he willeth that the doctrine touching one God and the perfect love of God be often inculcated in the eares of children And farther in the eleventh he biddeth that the whole Law and Decalogue should be expounded unto them Wherefore in the Old Testament children were taught the chiefe points of the doctrine of the Prophets whetheâ— touching God or the Law or the promise of the Gospel or the use of the Sacraments and Sacrifices of those times which were types of the Messias to come and of his benefits these and whatsoever other points of doctrine children were taught either at home by their Parents or in publike schooles and congregations by the Prophets 2 Kin. 4.38 and 6.1 For I doubt not but that to this use the houses of the Prophets of Eliseus and others were erected To this purpose God himselfe in briefe delivered the whole doctrine of the Law thus Thou shalt love the Lord thy God with all thine heart c. and thy neighbour as thy selfe To this purpose likewise delivered God summarily the whole doctrine of the Gospel thus The seed of the woman shall break the head of the Serpent And In thy seed shall all the nations be blessed They had also Sacrifices Praiers and other things which God would that Abraham and his posterity should teach their children and their whole family and therefore this doctrine was framed fit for the capacity of children and the ruder sort In the New Testament wee reade how Christ commanded little children to be brought unto him In the time of the New Testament Mat. 10.14 on whom he laid his hands and blessed them Suffer the little children to come unto mee saith Christ and forbid them not for of such is the Kingdome of God And that catechising of children was in use in the Apostles time witnesse the example of Timothy 1 Tim. 3.15 of whom Paul writeth that he had learned the Scriptures of a childe A farther and more direct proofe hereof we have in the Epistle to the Hebrewes Heb. 6.1 2. which Epistle layeth downe certaine heads of the Apostles Catechisme of repentance from dead workes of faith towards God of the doctrine of Baptism and of Sacraments and the laying on of hands of the resurrection from the dead and of eternall judgement all which he entituleth Milke for children These and such like grounds of doctrine were required at the hands of the Catechumeni at the time of Baptisme and of little children at the time of Confirmation by laying on of hands Therefore the Apostle termeth them The doctrine of Baptisme and laying on of hands Semblably the Fathers also wrote briefe summes of doctrine certaine remnants of which we see as yet in Popery Eâ—seb hist Eccles â—ib 6. cap. 3. Eusebius writeth of Origen that he restored in Alexandria the custome of catechising which in time of persecution was decayed Socrates also reporteth of catechising thus Our forme of catechising saith he is after the manner we received of the Bishops our predecessors going before us according as we were taught when we laid the foundation of faith and were baptised according as we have learned out of the Scripture Pope Gregories Catechisme Pope Gregory erected and set up Idols and Images in Churches that they might be the bookes of Lay-men and children After these times the doctrine of the Church through the negligence of other Bishops and subtlety of the Bishop of Rome was by little and little corrupted catechising decayed and at length was transformed into that ridiculous ceremonie which at this day is by them called Confirmation Thus far of the originall and perpetuall practice of catechising in the Church 3. What are the parts and chiefe points of Catechisme THe especiall parts of the rudiments of Christian Doctrine as it is said in the place afore-named unto the Hebrewes were Repentance and Faith in Christ that is to say The Law and the Gospel Catechisme therefore may primarily and in the largest sense it beareth be divided as the whole doctrine of the Church is into the Law and the Gospel For Catechisme differeth not from the doctrine of the Church in subject and substance of the matter it handleth but in the forme and manner of handling it as solid strong meat prepared for men of yeares which representeth the doctrine of the Church and milke and weak meats chewed for children which shadow and resemble Catechisme vary not in the subject I meane the essence and nature of meat but in these qualities of being strong and weake meats These two parts the vulgar and common sort call by the name of the Decalogue or the Apostles Creed because the Decalogue comprehendeth the summe of the Law the Creed in briefe the substance of the Gospel They term it also the doctrine of faith and works Or the doctrine of things to be beleeved and done Some of the learned divide it into the doctrine concerning God his will and his workes Againe they distinguish Gods workes into workes of Creation Preservation and Redemption But these three members of this division are all handled either in the Law or the Gospel or in both and therefore this division is easily reduced to the former Others make five parts The Decalogue The Apostles Creed Baptisme the Supper of the Lord and Prayer of which parts some were immediately delivered by God himselfe as The Decalogue Others mediately and that either by his Sonne manifested in the flesh as The Lords Prayer Baptisme and the Supper of the Lord or by the Ministery of the Apostles as The Apostles Creed But these parts are also couched within the two before rehearsed For The Decalogue is the summe of the Law The Creed the briefe of the Gospel The Sacraments are as appurtenances of the Gospel and therefore have reference unto the Gospel as farre forth as they are the Seales of grace promised in the Gospel but as they are testimonies of our obedience towards God so they carry the nature of Sacrifices and appertaine to the Law Prayer is a part of the worship of God and therefore referred to the Law The parts of this Catechisme This Catechisme consisteth of three parts which are 1. Mans misery 2. Mans delivery from this misery 3. Mans thankefulnesse for this delivery Which division in effect swerveth not from the rest because the other parts are coupled in these The Decalogue pertaineth to the first part inasmuch as it is the glasse wherein we view and have sight of our sin and misery and to the third part inasmuch as it is the exact rule of true thankefulnesse to God and of Christian conversation The Creed because it describeth the manner of our delivery is contained under the second part Thither also belong the Sacraments which are as the appurtenances and seales of the doctrine of faith Lastly Prayer as the principall part of our spirituall
of God in a far different and divers manner 1. In respect of his divine nature whereby he is the image of his eternall Father coeternall consubstantiall and coequall with his Father in Essence essentiall properties and workes and is that person by which the Father doth mediately reveale himselfe in creating and preserving all things but chiefly in saving the Elect. And he is indeed called the image not of himselfe or of the holy Ghost but of his Father because he was from all eternity born not of himself or of the holy Ghost but of the Father Of his humane nature In respect of his humane nature whereby he is the image of God created indeed yet by many degrees and in number of gifts John 14.9 as in wisdome righteousness power glory far exceeding all Angels and men and after a particular manner resembling his Father in doctrine vertues and actions according as himself saith Philip he that hath seen me hath seen my Father Angels and men the image of God Gen. 1.26 Not in essence but in qualities But Angels and men are termed the image of God as well in respect of the Son and the holy Ghost as of the Father whereas it is said Let us make man in our image according to our likenesse and that not for the likenesse or equality of essence but for the agreeing of some properties not in degree or essence but in kind and imitation For there is something created by God in Angels and men proportionable to the counterfeit and patterne of the divine essence Adam the image of God not according to his body but according to his soule They who as in time past the Anthropomorphitae will have the image of God to be the forme of mans body say that whole Adam was made to the image of God and therefore according to his body also But they perceive not the usuall manner of speaking of a person composed of divers natures which is called The communicating of properties when that is communicated to the whole person in the concrete which is onely proper to one of the natures as in the same place The faithfull not in all things like unto the divinity in which they are like Christ because Christ himselfe in his body was not like unto God but unto man Adam was made a living soul Now as the Scripture mentioneth the nature of the soule so also doth it mention such an image of God as agreeth not unto the body Againe they object Christ is the image of God But the faithfull bear in their body the image of Christ therefore the body also is the image of Christ There are four termes in this Syllogisme because Christ is not in his body but in his divinity the image of his Father and in soule or in the gifts or properties thereof and actions he is the image of the whole divinity or Godhead Wherefore the image of God in the faithfull is not the same which the image of God is in Christ neither are they in all things like unto the Godhead in which they are like Christ because there is somewhat in Christ besides his divinity and the image of the divinity which is in the soule that is his body which hath an affinity not with the divine nature but with the nature of our bodies Again they say the frame of mans body is made with admirable skill and cunning therefore there shineth in it and is beheld as in an image the wisdome of the Creator But it followeth not hereof that the body is the image of God for so should all things be made to the image of God seeing that in all Gods works his power wisdome and goodnesse doth appear which yet the Scripture doth not permit which setteth out onely the reasonable creatures with this title and commendation and placeth the image of God in those things which belong not to the body but to the soule How man is said of S. Paul to be the image of God and not the woman Here also question is made concerning the place of the Apostle Man is the image and glory of God but the woman is the glory of man where Paul seemeth to attribute the image of God onely to man and to take it away from the woman But the Apostle meaneth that man onely is the image of God not in respect of his nature 1 Cor. 1.11 being partaker of divine wisdome righteousnesse and joy neither in respect of his dominion over other creatures for these are common to man and woman but in respect of civill domesticall and ecclesiasticall order in which he will have the publike government and administration to belong unto the man not to the woman 2 How farre forth the Image of God was lost and how farre it remaineth SUch then was the image of God after which God in the beginning created man and which man before his fall had apparent stamped in him But man after his fall by means of sin lost this glorious image of God and was transformed into the deformed and ugly shape of the Divell The remnants of Gods image in man after the fall Some remnants and sparkes of Gods image continued reâ—iant in man after his fall and yet remain also even in the unregenerate 1. The incorporeall substance of the reasonable and immortall soul together with the powers thereof and amongst these the liberty of his will so that whatsoever man will he willeth it freely 2. Many notions in the understanding of God of nature of the difference of things seemly and unseemly which notions are the principles of Arts and Sciences 3. Some prints and steps of morall vertues and some petty abilities concerning outward discipline and behaviour 4. The fruition of many temporall good things 5. A kind of dominion over the creature For this is not wholly lost but many are subject to mans government and man is able to rule many and to use them These remnants I say of the image of God in man howsoever they also through sin are mainly defaced and manifoldly impaired yet in some sort they are reserved and preserved in nature The ends for which God preserveth these remnants in us and that to these ends 1. That they might be a testimony of the bounty of God towards us yea though we were unworthy of it 2. That God might use them to the restoring of his image in us 3. That he might leave the Reprobate without excuse Howbeit the good and graces which wee have lost of this image of God are farre more in number and of greater worth and moment As 1. The true perfect and saving knowledge of God and his will 2. The integrity and perfection of the knowledge of Gods workes What is lost of the image of God in us and a bright shining light or a dexterity in the understanding or discerning truth in place whereof succeedeth ignorance blindnesse and darknesse 3 Righteousnesse and conformity to the Law of
instrument of the holy Ghost to worship God 4. Seeing that God would have mankind to consist of two sexes each is to have his due place and honour neither is the weaker to be contemned or oppressed by tyranny or lust or to be entertained with injuries and contumelies but justly to be governed and protected 5. But especially seeing man was created to the image and likenesse of God this great glory is to be acknowledged and celebrated with thankfull minde neither through our lewdnesse and malice is the image and likenesse of God to be transformed into the image and likenesse of Satan neither to be destroyed either in our selves or others 6. And seeing it is destroyed by sinne through our own fault wee must acknowledge and bewaile the greatnesse of this unthankfulnesse and the evils which followed by comparing therewith those good things which we have lost 7. We must earnestly desire the restoring of this felicity and glory 8. And because the glory and blessednesse which is restored unto us by the Son of God is greater then that which wee lost in Adam so much the more must the desire of thankfulnesse and of profiting and increasing in godlinesse be kindled in us 9. And seeing we heare that all things were created for the use of man and that the dominion over the creatures lost in Adam is restored unto us in Christ we must magnifie the bountifulnesse of God toward us we must aske all things of him as being our Creatour and soveraigne Lord who hath the right and power of giving all good things to whom and how far he will himselfe and use those things which are granted to our use with a good conscience and to the glory of God who gave them 10. And that this may be done we must not by infidelity cast our selves out of that right which we receive in Christ and if God of his owne power and authority either give us lesse then wee would or take away from us that which he hath given wee must submit our selves patiently to his just purpose as most profitable for our salvation 11. And seeing the soule is the better part of man and the happiness of the body dependeth on the happinesse of the soule and seeing also we are created to immortall life we ought to have a greater care of those things which belong to the soule and eternall life then of those things which belong unto the body and this temporall life 12. And at length seeing the end and blessednesse of man is the participation and communicating of God his knowledge and worship let us ever tend unto it and referre thither all our life and actions 13. And seeing we see one part of mankind to be vessels of wrath to shew the justice and severity of God against sin let us be thankfull to God sith of his meere and infinite goodnesse he would have us to be vessels of mercy to declare through all eternity the riches of his glory 14. Last of all that we may learne consider and begin these things in this life let us to our power tender and help forward the common society and salvation of others for which we are borne OF SIN IN GENERALL The speciall questions of sin in generall are these 1 Whether sin be or whence it appeareth to be in the world and in us 2 What sin is 3 How many kinds of sins there are 4 Whence sin is what be the causes therof 5 What be the effects of sin 1 Whether sin be in us THat sin is not only in the world but in us also we are divers waies convinced We know that sin is in us By Gods owne testimony Gen. 6.5 18.21 Jer. 17.9 Rom. 1.21 3.10 7.18 Psal 14. 53. Isa 59. By Gods divine testimony which pronounceth us all guilty of sin and we are to give credence unto Gods assertion sith he is the searcher of hearts and truest eye-witness of our actions By Gods Law Rom. 3.20 4.15 5.20 7.7 By the Law of God sin is fully knowne as before in the third and fifth Questions of the Catechism hath been at large declared according to those texts of Scripture By the Law cometh the knowledge of sin The Law causeth wrath for where no Law is there is no transgression The Law entred thereupon that the offence should abound I knew not sin but by the Law By conscience and the law of nature Rom. 1.19 1.14 By conscience which convinceth us of sin for God besides the written Law reserved unto us certain generall notions and principles of the law of Nature imprinted in our understanding sufficient to accuse and condemn us Forasmuch as that which may be known of God is manifest in them The Gentiles doe by nature the things contained in the Law and shew the effect of the Law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing 4. The punishment and death whereunto all men are subject and enthralled Nay our Church-yards places of buriall and of execution are as so many Sermons of sin because God being just inflicteth not punishment on any but for sin Rom. 5.12 Rom. 6.23 Deut. 27.26 as saith the Scripture Death went over all men forasmuch as all men have sinned Again The wages of sin is death Also Cursed is every one that confirmeth not all the words of this law to doe them The use of this question is The use of the doctrine of sinne is 1 To worke in us Humility and Repentance That we may thence exercise our selves continually in humiliation and repentance 2 To withstand Anabaptists That we detest and withstand the outrages of Anabaptists and Libertines who deny that there is any sin in them contrary to the express word of God If we say we have no sinne we deceive our selves and contrary to all experience For they both commit many things which God in his law pronounceth to be sins 1 John 1.8 howsoever themselves falsly and blasphemously tearm them the motions of the holy Spirit and live also in misery no lesse subject to death and diseases then other men which truly were they no sinners were flat against that precise rule Where there is no sin there is no death But it is demanded Object whether wee have not a knowledge of our sinne by the Gospel also For The Gospel charging us to seek for righteousnesse not in our selves but without our selves even in Christ pronounceth us sinners Therefore by the Gospel also wee have knowledge of our sinne and not by the law alone Answ The Gospel pronounceth us sinners but not in speciall as doth the Law How the knowledge of sin cometh by the Gospel neither doth it purposely teach what or how manifold sinne is what sinne deserveth c. which is the property of the Law but it executeth this function onely in generall and lesse principally and presupposing the whole
doctrine and duty of the Law as inferiour Sciences which are in order directly one under another borrow some principles and chiefe grounds from the Sciences next above them For after that the Law hath arraigned and convicted us of sin and proved that wee are sinners the Gospel immediately taketh this principle and concludeth that whereas wee are sinners in our selves wee must seeke for righteousnesse without our selves in Christ that wee may be saved So then by these five meanes wee may finde that sinne is in us Sin is knowne five waies 1. By Gods owne assertion 2. By Gods law principally and in speciall 3. By the Gospel lesse principally and in generall 4. By the touch and sense of conscience 5. By the punishments which God being just inflicteth not but for sinne 2 What sinne is SIn is a transgression of the law or whatsoever is repugnant to the law that is a defect 1 John 3.4 or an inclination or action repugnant to the law of God offending God and making the creature that sinneth guilty of the everlasting wrath of God except remission be granted for the Son of God our Mediatour The generall nature of sinne is a defect The Logicians call it Genus which is the more common nature of a thing or the matter of it or an inclination or action but to speak properly a defect is this generall nature and inclination or actions are rather the matter of sinne The difference and formall essence of sin is a repugnancie with the law which John calleth a transgression of the law The property which necessarily cleaveth fast unto it is the guilt of the creature offending that is to say a binding of the offendor to temporall and eternall punishments which is done according to the order of Gods justice And this is that which they commonly say that there is a double formality or two-fold nature of sinne A two-fold nature of sin 1 Repugnancie with the law 2 Guilt repugnancy with the law and guilt or that there are two respects of which the former is a comparison or a dissimilitude with the law the other an ordaining unto punishment An accidentall condition of sin is expressed in these words Except remission be granted c. because it ariseth not out of the nature of sinne but it is by occasion and accident in respect of sinne that they who beleeve in Christ are not punished with everlasting death because forsooth sinne through Christ is not imputed unto them but remitted by grace Now these are called defects In the understanding ignorance and doubtfulnesse of God and his will In the heart a privation or want of the love of God and our neighbour of joy in God and of an earnest desire and endeavour to obey God according to all his commandements and an omitting of inward and outward actions which are commanded by the law of God What corrupt inclinations are Corrupt inclinations are said to be stubbornnesse of the heart and will against the law of God or against the judgement of the minde as touching honest and dishonest actions or a pronenesse and willingnesse of nature to do those things which God forbiddeth which evill they call Concupiscence That these defects and corrupt inclinations are sins and condemned by God is proved Three proofes that corrupt inclinations are sins Gods Law Out of the Law of God which expresly condemneth these defects and inclinations when it saith Cursed is every one that confirmeth not all the words of the Law to doe them and Thou shalt not covet which Law also requireth in men the contrary graces and faculties I mean a perfect knowledge and love of God and our neighbour Deut. 6.5 John 17.3 Exod. 20.3 Thou shalt love the Lord thy God with all thine heart c. This is life eternall that they know thee to be the only very God c. Thou shalt have no other gods before mee Testimony of Scripture Gen. 8.21 Jer. 17.9 Rom. 7 7. John 3.5 1 Cor. 2.14 15.50 Rom. 1.21 8.6 By many testimonies of Scripture condemning these evils for sinnes The frame or imagination of mans heart is evill even from his youth The heart is deceitfull and wicked above all things I had not knowne lust that is to say to be sin unlesse the Law had said Thou shalt not lust Death of Infants By the punishments and death of Infants who although they doe neither good nor evill and offend not after the similitude of Adams transgression yet they have sin in them for which death reigneth over them And this sinne is the blindnesse and frowardnesse of our nature towards God of which we have hitherto spoken 1. Object That which is not voluntary neither can be avoided is not sinne neither deserveth punishment Defects and inclinations cannot be avoided by us Therefore they are no sinne Answ The Major holdeth true in a Civill Court but not in the judgement of God before whom whatsoever is repugnant unto his Law whether it be in our power to avoid it or no is sin and deserveth punishment For Scripture teacheth both that the wisdome of the flesh cannot be subject to the Law of God and that all who are not subject to the Law are subject to the wrath of God 2. Object Nature is good But our inclinations and desires are naturall Therefore they are good Answ True it is that Nature is good if you consider it before the corruption Genes 1.31 All things were very good which God made Even 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 quality of it and as it is corrupted 3. Object Punishments are not sinnes But these inclinations and defects are punishments of the first fall Therefore they are not sinnes Answ It is true that punishments are not sins if we respect the course of Civill justice but not so if we respect Gods justice For God oftentimes punisheth sins with sins which the Apostle especially sheweth Rom. 1.27 2 Thes 2.11 For God hath power of depriving his creatures of his Spirit which power his creatures have not 3. How many kinds of sins there are There be five principall divisions of sin THe first division is this All sin is either Originall or Actuall This distinction is expressed Rom. 5.14 and 7.20 and 9.11 OF ORIGINALL SIN ORiginall sinne is the guilt of all mankind What Originall sâ—n is by reason of the fall of our first Parents and a privation of the knowledge of God and his will in our mind and of all inclination to obey God with our will and heart and of the contrary in these there remaineth a wicked inclination to those things which God forbiddeth and backwardnesse in those things which he commandeth ensuing upon the fall of our first Parents and derived from them unto all their posterity and so corrupting their whole nature that all by reason of this
corruption are become guilty of the everlasting anger of God neither can they doe any thing pleasing and acceptable to God Rom. 5.14 Psal 51.5 Originall sin containeth two things except remission be granted for the Sonne of God the Mediatour and a renewing of their nature by the holy Ghost Of this sinne it is said Death reigned even over them also that sinned not after the like manner of the transgression of Adam In sin hath my mother conceived mee Originall sinne then containeth two things Guilt of eternall damnation The guilt of eternall damnation for the sinne of our first Parents Corruptâ—on of mans whole nature The corruption of mans whole nature after the fall Of both these Paul saith By one man sinne entred into the world Rom. 5.12 and death by sinne and so death went over all men forasmuch as all men have sinned The vulgar definition passing under Anselmus his name containeth the same in effect with this our definition save that it more obscurely thus propoundeth it Originall sinne is a want of originall righteousnesse which should be in us Anselm's definition of originall sin For originall righteousnesse was not onely a conformity of our nature with the Law of God but also it comprehendeth in it Gods acceptation and approbation of this righteousnesse Now by the fall of man in stead of conformity there succeeded in mans nature deformity and corruption and guiltinesse in stead of approbation Such is that definition also of Hugo Cardinall Originall sin as that which we draw from our birth Hugo Cardinall his definition through ignorance in our understanding and concupiscence in our flesh The errour of the Pelagians and Anabaptists in the doctrine of originall sin Against this doctrine of Originall sin in times past did the Pelagians strive as at this day the Anabaptists doe denying that there is any Originall sin because that neither the posterity are guilty by reason of the first Parents fall neither is sin derived into them from their ancestors by propagation but every one sinneth and becometh faulty by imitation onely of the first Parents These Pelagians Saint Augustine hath confuted in many bookes Others grant that all became faulty by reason of the fall of our first Parents but they deny that such corruption was bred in us as might deserve condemnation for the defects as they think with which we are borne are no sin But against these Sectaries and Schismaticks wee are to hold these foure Theoremes or Positions 1. That all mankind is held guilty of Gods everlasting wrath Foure Theses of the doctrine of originall sin Foure proofes shewing that originall sin is derived by nature unto posterity for the disobedience of our first Parents 2. That there are in us besides this guilt defects and inclinations repugnant to the Law of God even from the houre of our birth 3. That these defects and inclinations are sins and deserve the eternall wrath of God 4. That these evils are derived not by imitation but by the propagation of a corrupt nature from our first Parents unto all their posterity except Christ only The first second and third are sufficiently confirmed in that which hath already been spoken The fourth is thus proved Testimony of Scripture Ephâ—s 2.3 Rom. 5.18 19. Job 14.4 Psal 51.5 John 3.5 By testimonies of Scripture Wee are by nature the children of wrath as well as others By the offence of one the fault came upon all men to condemnation By one mans disobedience many were made sinners Who can bring a cleane thing out of filthinesse I was borne in wickednesse Except a man be borne of water and of the spirit hee cannot enter into the Kingdome of God Death of Infants Isa 48.8 Gen. 8.21 De bono mortis cap. 11. Infants dye and are to be baptised therefore they have sin But they cannot as yet sin by imitation It must needs be then that sin is bred in them Whence it is said I called thee a transgressour from the womb The heart of man is evill from his youth And Ambrose saith Who is just in the sight of God whereas an infant of a day old cannot be cleere from sinne Every thing which is borne carrieth with it the nature of that which bare it 3 Community or participation of nature between parents and children as touching the substance and accidents proper to that speciall kind But wee are all born of corrupt and guilty Parents We therefore all draw by nature in our birth their corruption and guilt From the double grace of Christs death Justification and Regeneration By the death of Christ who is the second Adam we receive a double grace Justification and Regeneration therefore it followeth that out of the first Adam there issued and flowed a double evill the guilt I meane and corruption of our nature otherwise wee had not stood in need of a double grace and remedy The Pelagians objection 1. Object If sinne be propagated from the Parents unto their posterity it passeth to the off-spring either by their body or by their soule Not by the body because that is bestiall and unreasonable nor by the soule because that is not derived by deduction out of the soule of the Parents whereas it is a spirituall substance which may not be severed into parts neither is it created corrupt by God whereas God is not the authour of sin Wherefore certainly originall sinne passeth not by nature from the Parents unto the children 1. Answ We deny the Major because the soule being created by God pure and undefiled may draw naughtinesse and corruption from the body though it be brutish into which it is infused Neither is it absurd to say that the evill disposed temperature of the body is an unfit instrument for the good actions of the soule and corrupteth the soule not being established in her righteousnesse so that it presently falleth from her integrity as soone as it is infused and united unto the body 2. Answ We likewise deny the consequence and coherence of the Major because in it there is not made a sufficient account and reckoning of the parts by which Originall sin passeth For it passeth neither by the body nor by the soule but by the offence of our Parents in regard whereof God even whilest hee createth mans soule bereaveth it of Originall righteousnesse and other such like gifts which hee gave on that condition to our first Parents that they should continue or lose them to posterity according as they themselves either kept or lost them Neither is God in so doing either unjust or the cause of sin for this privation or want of righteousnesse is in respect of God which inflicteth it for the offence of our first Parents no sinne but a most just punishment although in respect of the Parents which draw it unto themselves and their posterity it be a sinne Wherefore if the whole Major be laid downe thus Originall sinne
passeth unto posterity either by the Body or by the Soule or by the Sinne of Parents and merit of this privation of righteousnesse If the Major I say be thus proposed the fault of the Argument is soon espied for as Originall sinne first sprung in our Parents by their offence so by the same it is conveighed unto posterity This is not that little chinke of which the Schoolmen so doubtfully dispute to wit of the deduction of our soule from our sinfull Parents and of the pollution of the soule by meanes of the body coupled therewith but this is that wide gate by which originall sinne violently rusheth into our nature as Paul witnesseth By one mans disobedience many were made sinners Repli 1. The privation or want of originall righteousnesse is sinne Rom. 5.19 But God inflicteth this punishment of privation creating our soule in us bereft of those gifts which otherwise he would have endowed it withall if Adam had not sinned Therefore herein God is the authour of sinne Answ There is in the Major a fallacy of Accident This privation is sinne in respect of Adam and us sith that by his and our fault with might and maine we pull it unto us and greedily receive it for that the creature should be destitute of righteousnesse and conformity with God it is repugnant to the Law and is sinne But in respect of God it is a most just punishment of Adams and our disobedience agreeable unto nature and the Law of God Repli 2. Yea but God ought not to punish Adams offence with such a punishment whereby he knew the destruction of all mankind would follow and ensue Answ Yea rather let Gods justice be satisfied and let the whole world perish and come to nought It behoved God in regard of his exact justice and truth to take vengeance in this sort on the pride of man because the offending and displeasing of the highest good merited the most extreme punishment that is the eternall destruction of the creature and God hath said Thou shalt die the death Now it is of his free mercy that out of this generall ruine he saveth some I meane the Elect through Christ Object 2. The desiring of their proper objects is naturally incident to each faculty and appetite Therefore it is no sinne Answ The ordinate desires of their objects which God appointed them are no sins but the inordinate and such as are against the Law they are sinnes For simply or meerly to desire is of it selfe no sinne and the appetite or desire is good because it is naturall but to desire contrary to the Law this is sinne Object 3. Originall sinne is taken away from the Saints of God Therefore they cannot derive it unto their posterity Answ We answer to this Antecedent that originall sinne is taken away from the Saints of God as concerning the guilt of it which is remitted unto them by Christ but yet as concerning the pure essence thereof that is as it is a sinne repugnant to the Law so it remaineth in them For although they be withall regenerated by the holy Ghost unto whomsoever their sinne is forgiven yet that renewing is not perfected in this life Wherefore the godly also doe derive such a corrupt nature to their posterity as themselves have Repli That which the Parents themselves have not they cannot derive unto their posterity But the guilt of Originall sinne is taken away from regenerate Parents Unrighteousnesse and damnation from our Parents but righteousnes by the grace of Christ Therefore at least the guilt is not derived Answ We must distinguish of the Major The Parents indeed conveigh not that to their posterity which by nature they have not But they are freed from the guilt of sinne not by nature but by the grace and benefit of Christ Wherefore Parents by nature derive unto their posterity not righteousnesse which is freely imputed but unrighteousnesse and damnation unto which themselves by nature are subject And the cause why they derive their guilt unto them Why the parents righteousnesse is not derived unto their children and not their righteousnesse is this Because their posterity are not borne of them according to grace but according to nature neither is grace and justification tied to carnall propagation but to the most free election of God Examples hereof wee have Jacob and Esau c. Austin illustrateth this point by two similitudes the one is of the graines of corn which though they are sown purged by threshing from their stalke chaffe beard and eare yet spring againe from out of the earth with all these and this cometh to passe because the purging is not naturall to the graine but is the work of mans industry The other is of a circumcised father who though himselfe have no fore-skin yet he begetteth a son with a fore-skin and this cometh to passe because Circumcision was not by nature in the father but by the Covenant Object 4. If the root be holy the branches also are holy Rom. 11.16 Therefore the children of the Saints are holy and without originall sinne Answ Here is committed a fallacy of ambiguity for holinesse in this place signifieth not a freedome from sinne or integrity and uprightnesse of nature but that prerogative and priviledge of Abrahams posterity whereby God for his league made with Abraham had appointed alwayes to convert some of his posterity and to endow them with true and inward holinesse and because all the posterity of Abraham had obtained the right and title of the externall Church Object 5. Your children are holy Therefore without originall sinne 1 Cor. 7.14 Answ This is a fallacy drawne from the abuse of a common manner of speech They are holy not that all the children of holy men are regenerate or have holiness from carnall propagation for it is said When they had neither done good nor evill I have loved Jacob Rom. 9.11 13. and have hated Esau but the children of the godly are holy in respect of the externall fellowship of the Church that is to say they are to be counted for Members or Citizens of the Church and so also for the chosen and sanctified of God except themselves when they come to age declare themselves to be others by their unbeliefe and impiety Object 6. They are more miserable unto whom the sins of all their ancestors are derived then they unto whom have stretched but the sins of some of their ancestors But if sin passe from the Parents unto the children then unto the latest of their posterity come the sins of all the ancestors unto the former only their sins that lived before them So then the latter are more miserable then all the rest which would be absurd and not agreeable to the justice of God Answ 1. It were not absurd although God would punish more heavily and more forsake the latter of the posterity then the former For how many more sins are committed and heaped up by mankind
it which hatred of truth was not in Adam or Peter Augustine therefore saith Faith failed not Peter in his heart when confession failed him in his mouth God sparing Cains life doth not thereby shew his pardoning of his sin but a further revenging of it Object 2. The sinne of Cain was not unpardonable because God would not have him killed therefore he pardoned him his sinne but Cains sinne was committed against the holy Ghost Therefore some sinne against the holy Ghost is not unpardonable Answ In the proofe of the Major is a fallacy putting that which is no cause as if it were a cause For the cause why God would not have him killed was not for that hee had pardoned Cain his sinne not repenting him 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 be made inexcusable and further also that murders might not wax rife among men Every sin of the unregenerate unpardonable because not repented of which to others through repentance are pardoned Object 3. They who are altogether ignorant of Christ sin not against the holy Ghost but all that know not Christ have unpardonable sinne because it is never pardoned them Therefore some unpardonable sinne is not against the holy Ghost Answ We grant the whole reason if in the Minor and Conclusion thereof be understood by unpardonable sinne those sinnes of the unregenerate which are not indeed remitted unto 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 all who commit them persist in them But if that kind of sinne be understood it is never remitted to any man because all they who commit it persist in it to the end of their life without repentance then is the Minor false And so is there no consequence in this reason What pardonable sin is Pardonable sinne or sinne not against the holy Ghost is any sinne whereof some repent and obtaine pardon The fifth division of sinne THere is some sinne which is of it selfe sinne and some which cometh to be sinne by an accident Sinnes of themselves and in their owne nature are all those things which are forbidden in the Law of God What is sin of it selfe as are inclinations motions and actions disagreeing from the Law of God yet they are not sinnes as they are motions nor in respect of God moving all things For motions as they are meere motions are good in themselves and proceed from God in whom we live move and have our being but they are sins in regard of us as they are committed by us against the Law of God For in this sense of themselves and in their owne nature they are sins Sins by an accident are the actions of the unregenerate and hypocrites which are indeed prescribed and commanded by God What is sin by an accident but yet are displeasing unto him because they are done without Faith and Repentance Of this kind are all actions also of indifferency which are effected with scandall Whatsoever is not of faith is sinne To them that are deâ—iled and unbeleeving is nothing pure Rom. 14.23 Tit. 1.15 Heb. 11.6 The vertues of the unregenerate are sins by accident Without faith it is impossible to please God Wherefore all the vertues of the unregenerate as the chastity of Scipio the valour of Julius Cesar the fidelity of Regulus the justice of Aristides c. howsoever in themselves they are good actions and enjoyned by God yet by occasion and accident they are sin and displease God both because the person from whom those actions proceed pleaseth not God neither is reconciled unto God and also because the actions themselves are not done after the same manner neither to the same end which God would have them to be done that is they are not grounded on faith nor wrought to the glory of God which conditions and circumstances are so necessarily required to a good work that without them our best actions are defects and sins as it is sin when a wicked man or an hypocrite prayeth giveth almes offereth sacrifice c. because hee doth it not of faith nor referreth it unto Gods glory Hypocrites give Mat. 6.2 Isa 60.3 c. He that killeth a bullocke c. There is then a main difference betweene the vertues of the regenerate and the unregenerate For 1. The good workes of the regenerate are wrought The differences between the vertues of the regenerate and the unregenerate having Faith for their harbenger and are accepted of God But it fareth not so with the unregenerate 2. The regenerate do all things to the glory of God the unregenerate and hypocrites to their owne praise and glory 3. The workes of the regenerate are linked with inward obedience and a true desire of pleasing God the unregenerate and hypocrites onely performe an outward discipline and homage without the inward obedience therefore their vertues are meer maskes of hypocrisie and no true vertues 4. The imperfection of the workes of the regenerate is covered by the satisfaction and intercession of Christ and the spots of sinne wherewith they are stained are not imputed unto them neither is it objected unto them that they defile the gifts of God with their sinnes The vertues of the unregenerate being in themselves good notwithstanding become and continue sinnes by accident and are polluted with many other sinnes 5. The good workes of the unregenerate are adorned by God with temporall rewards onely and that not as if they pleased God but that by this meanes hee might invite both them and others to honesty and outward discipline of civility necessary for mankind But the good works of the godly God accepteth for Christs sake and crowneth them with temporall and eternall rewards as it is said 1 Tit. 4.8 Godlinesse hath the promise of the life present and that that is to come 6. The unregenerate by practising good workes enacted by God obtaine indeed mitigation of their punishment lest they should with other wicked Impes suffer more exquisite tortures in this life but the good workes of the godly serve not onely for this that they may suffer lighter and easier punishments but also that they may be quite freed from all evill Object We may not do that which is sinne The morall actions of the unregenerate are not therefore to be omitted of us because in themselves they are sin but we must avoid the sin and performe the action Why civill discipline is necessary amongst the unregenerate The workes of the unregenetate though civilly good are sinnes therefore we may not do them Answ Here is a fallacy of accident The Major is true of sinnes which are in themselves sinnes The Minor of sins which are sins by accident Now those things which are in themselves sinne ought simply to be
the death of the wicked but that the wicked turne from his way and live For thou art not a God that loveth wickednesse neither shall evill dwell with thee The foolish shall not stand in thy sight God made man righteous Eccles 7.31 but they have sought many inventions Our unrighteousnesse commendeth the righteousnesse of God Rom. 3.5 Rom. 5.12 Rom. 7.18 Sin ariseth from man himselfe By one man sin entred into the world and death by sin I know that in me there dwelleth no good thing Of this we conclude that God is not the author of sinne but that the originall of evill springeth from man himselfe by the instigation of the Divell yet so neverthelesse that wee say that the Divell being at the first corrupted did corrupt man but could have done nothing except man of his owne accord had consented to evill The cause of sin is to be sought in our first father through the Divels instigation and so by descent to be found in us 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 uncorrupt holy righteous and immortall he furnished him with most excellent gifts that nothing might be wanting unto him to all blessednesse in God Wherefore his Understanding was wholly divine his Will most free and most holy he had power of doing good and evill a law was given him of God which shewed him what hee should doe or what hee should not doe For the Lord said Gen. 2.17 Thou shalt not eat of the tree of knowledge both of good and evill God simply required of him Obedience and Faith and that the whole Adam should depend of him and that not constrained by necessity but should doe it freely Eccles 15.14 15. God made man from the beginning and left him in in the hand of his counsell saying If thou wilt thou shalt observe the commandements and testifie thy good will Therefore when the Serpent tempted man and counselled him to taste of the forbidden tree man was not ignorant that the counsell of the Serpent did not agree with the commandement of God Gen. 2.17 Yee shall not eat of the tree neither shall yee touch it lest ye die Wherefore it was in the hand of his counsell to ear or not to eat God declared unto him his will plainly charging him that he should not eat and adding the perill he did withdraw him from eating lest perhaps thou die Satan also as neither could he did not use any force but did probably move him unto it and at length did overcome him for when the will of the woman declined to the word of the Divell her mind departed from the word of God and rejecting a good law she committeth an evill work Afterwards she drew on her husband willingly following her to be partaker of her sinne That doth the Scripture inculcate in these words Gen. 3.6 So the woman seeing that the tree was good for meat and that it was pleasant to the eyes and a tree to be desired to get knowledge took of the fruit thereof and did eat and gave also to her husband with her and he did eat Here have you the beginning of evill the Divell and that which moved the Will of man that is the false commendation of the Divell and even as a meere lye and the delectable shew and sightlinesse of the tree Wherefore Adam and Eve doe of their owne accord that which they doe being led with a hope of more excellent wisdome which the Seducer had lyingly promised them We conclude therefore that sinne hath his beginning not from God who forbideth evill but from the Divell and the free electron of man The beginning of sin from the Divell and the free election of man corrupted by his seducement which was corrupted by the Divels falshood And therefore the Divell and mans corrupted will obeying him are the most true cause of sinne This evill floweth from our first Parents unto all their posâ—erity so that sinne hath not else-whence his beginning then from our selves and our corrupt judgement and wicked will and the suggestion of Sathan For an evill root and that first corruption bringeth forth of it a rotten branch agreeable to the nature thereof which Sathan now also setteth forward and laboureth it as it were plants by his guiles and lies but in vaine doth hee labour except we yeeld our selves to be fashioned and dressed by him That is called Originall sinne which proceedeth from the first Originall that is was derived from the first Patents into all by propagation or generation for this sin we bring with us in our nature out of our mothers womb into this life I was borne in iniquitie Psal 51.5 and in sin hath my mother conceived mee And of the Divell Christ speaketh thus He hath been a murtherer from the beginning John 8.44 and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his owne For he is a lyar and the father thereof To this may be added this reason Sin the proper effect of a reasonable nature transgressing the Law That sin cannot be a proper and naturall effect of any cause but of that which hath power to doe against the Law but this no nature hath power to doe besides the nature of Angels and of men for God is a Law unto himselfe and cannot doe or intend any thing against his Law And other creatures whereas they are not endued with reason and therefore the Law not made for them they cannot commit sin because take away the Law and there is no place left for sin Wherefore it necessarily followeth that sin is such an effect as agreeth to those Angels alone who fell and to men If humane reason doe here object That God is the author and causer of punishment God the causer of sins as they are punishments but not as they are sins If therefore sins be the punishments of sins it followeth that God is the cause of sins We answer that there is a fallacy of the accident in the Minor For it cometh to passe by an accident that is by the fault of those who sin that when by the just judgement of God either themselves or others are punished by evill men they in the meane season God permitting that is not shewing them that hee would have those things to be done by them for to punish them which things yet hee hateth and which he will punish both in this life and the life to come do fulfill their desires swerving from the Law of God and estranging themselves more and more from God by sinning do purchase more grievous punishments unto themselves Or if we will distinguish the Major it is in effect the same For punishments come from God as author and causer of them as they are punishments but inasmuch as they are sins so they
doth that necessity follow upon the fore-knowledge of God that Adam must needs have sinned because God did fore-know that he would sin Some wise father did fore-know by some signes and tokens that his son should hereafter at some time be slain with a sword Neither doth this his fore-knowledge deceive him for he was thrust thorow for fornication But hee is not therefore thought to be slain because his father did fore-know that he should be slain but because he was a fornicator Lib. 2. De voâ—â—â— gent. c. 4. Lib. 3. dâ— libero arbit cap. 4. So saith Ambrose speaking of the murther which Cain committed Verily God did fore-know to what the fury of him being in a rage would come neither yet was the attempt of his will forced of necessity to sin because the knowledge of God could not be deceived And Austine God is a just revenger of those things of which yet he is not an evill authour Wherefore those sinnes which ensue and follow are in respect of God considered as most just punishments which as they are punishments have their being from him as their authour and causer but as they are sinnes in respect of men they come God neither willing nor causing them but permitting only seeing hee doth not cause men to do that which he would have done for a punishment to this end as for to obey therein his will For one and the same work is good and holy in respect of God Two differences in the working of God and man and sin in respect of men by reason of the diversity both of the efficients and of the ends For 1. Man by reason of his great both ignorance and corruption wills and worketh evill only but God because he is exceeding good and the very rule of goodnesse and righteousnesse doing in all things what hee will wills and worketh alwaies only that which is good 2. Men have such an end of their actions as is disagreeing from the Law of God that is what they doe they doe not to that end to obey God but to fulfill their bad and corrupt desires but God hath the end of all his works agreeing with his Nature and Law even that hee may declare and execute his justice goodnesse and mercy By these two things it cometh to passe that the reasonable creature working together with God God working uprightly and holily doth neverthelesse it selfe work unholily and corruptly 5. What are the effects of sin NOw that it is defined what sinne is and from whence it came we are to consider also what be the evils which follow sin For except this be also known we know not yet how great evill there is in sin and with how great hatred God pursueth it It hath been said before that evill was of two sorts one of crime or offence which is sin the other of paine or punishment The evill of punishment is the effect of the evill of offence That this may be the better understood we must here againe remember that of punishments some are Onely punishments as are the destruction of nature or torments others Both punishments and sin as all sins which have followed since the first fall Sins ensuing effects of sins which goe before Rom. 5.19 The sins which follow are the effects of those which goe before So Originall sin is the effect of the sin or fall of our first Parents By one mans disobedience many were made sinners Actuall sins effects of originall Rom. 7.11 All Actuall sins are effects of Originall sin Sin took an occasion by the commandement and deceived me Increase of sins the effect of actuall sins Rom. 1.24 2 Thes 2.11 Mat. 25.29 The effect of actuall sin is the increase of them that is greater guiltinesse by reason of the most just judgement of God because God punisheth sins with sins Wherefore God also gave them up to their hearts lusts And therefore God shall send them strong delusions that they should beleeve lies From him that hath not shall be taken away also that which he hath Other mens sins oftentimes effects of actuall sin The effect of all actuall sins are also oftentimes other mens sins by reason of scandall or example whereby some are made worse of others and are intised or moved to sin So the perswasion of the Divell caused man to decline from God and now it worketh in stubborn-minded men The Divell put it into the heart of Judas to betray Christ John 13.27 1 Cor. 15.33 Evill speeches corrupt good manners So evill teachers do withdraw men from God to errours idolatry and other sins So a use of liberty out of season offendeth and draweth men to sin An evill conscience an effect of sin There followeth sin in the immoveable and perpetuall order of Gods judgement an evill conscience which is the knowledge and dislike which wee have in our mind of our own sin and the knowledge of the judgement of God against sin and that proceeding out of the knowledge of Gods Law upon which ensueth the feare of the wrath of God and punishment according to the order of Gods justice and a flying and hatred of God who destroyeth sin which is the beginning of despairaâ—ion and eternall torments except it be cured by the comfort of the Gospel The Gentiles shew the effect of the Law written in their hearts Rom. 2.15 their conscience also bearing witnesse Isa 57.21 and their thoughts accusing one another or excusing And There is no peace to the wicked Temporall and spirituall evils effects of sin Temporall and Spirituall evils as temporall death and in a word all the calamities of this life These evils are only punishments that is torments and dissolution of nature If any man object That they also are subject to temporall death and other calamities who have all their sinnes remitted and therefore all temporall evils are not the punishments or effects of sinne but some have other causes Wee answer Temporall evils in the regenerate are effect of sin not as punishments but as chastisements that the consequence holdeth not from the deniall of one particular to the deniall of the generall For albeit the calamities of the regenerate are not effects of sinne as a punishment which is inflicted on men sinning that so the justice of God might be satisfied yet are they effects of sin as chastisements and exercises whereby sin is repressed and more and more purged out untill at length by corporall death the whole be abolished Now that of the blind man Neither this man hath sinned John 9.3 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 sins were not the principall cause why he was borne blind but that the workes of God should be shewed on him Christ by a miracle opening his eyes Eternall death the effect of sin Eternall death which is the effect of all sins as
holy Ghost b John 3.3 5. 1 Cor. 12.3 2 Cor. 3.5 The Explication THe Question of Free-will or of the power of mans will in well-doing and performing obedience to God occurreth next in order after the tract of Mans Misery For necessary it is to know what ability man was of before his fall and of what strength after the same that thence descrying aright the effects of the first sin we may be the more pricked forwards and provoked to humility and to an earnest desire of Gods divine grace and protection and finally unto thankfulnesse towards him For this doctrine of Free-will is a view or contemplation not of mens ability and excellency but of their weaknesse and misery OF FREE-WILL The state of the maine question about Free-will THE principall scope and question of this disputation is Whether as man averted himselfe from God so on the other side hee be able by his owne strength to returne to God to receive grace offered by God and to amend himselfe And further Whether the Will of man be the first and principall cause why others are converted others persist in their sinnes and as well of the converted as not converted others are more others lesse good or evill and in a word doe either good or evill some after one manner some after another To this question the Pelagians and the like adversaries make answer That so much grace is both given of and left by nature to all men that they are able to returne unto God and obey him neither ought wee to seeke any other cause before or above mans Will for which others receive or retaine others refuse or cast away divine succour and aide in avoiding sinne and doe after this or that manner order and institute their counsels and actions Contrariwise we have learned out of the sacred Scriptures That no worke pleasing to God can be undertaken or performed by any man without regeneration and the sâ—â—â—all grace of the holy Spirit neither can more or lesse good be in any mans counsels or actions then God of his free goodnesse doth cause in them neither any other way can the will of any creature be inclined then whither it shall seeme good to the eternall and good counsell of God and yet all the actions of the created will both good and bad are wrought freely For the clearing hereof we are to consider 1 What the liberty of the will or free-will is 2 What difference there is of the free-will which is in God and that which is in reasonable creatures Angels and Man 3 Whether there be any liberty of mans will 4 What manner of liberty of will is in man or how many are the degrees of free-will according to the foure estates of man 1 What the liberty of will or free-will is Liberty from bond bondage and misery LIberty sometime signifieth a relation or respect to wit the power or right that is the ordering either of person or thing made either by ones will or by nature to deale at his own arbitrement or motion according to honest lawes or order agreeable to his nature and to enjoy commodities convenient for him without inhibition or impediment and not to sustaine the defects and burdens or encombrances which are not proper to his nature This liberty may be termed a liberty from bond and misery and it is opposed unto slavery So God is most free because he is bound to no man So the Romans and the Jewes were free that is stood not charged with forraigne governments and burdens So a Citie is free from tyranny and servitude after a civill kind of freedome So we being justified by faith are by Christ freed from the wrath of God the curse of the Law and Moses Ceremonies But this signification of liberty appertaineth not to this present disputation of free-will because it is agreed upon on all sides that we all are the servants of God and are obliged by his Law either to obey him or to suffer punishment Our Will also willeth many things freely the liberty or power of performing whereof notwithstanding it hath not Liberty from constraint Secondly liberty is opposed unto constraint and is a quality of the Will or a naturall power of a reasonable creature concurring with the Will that is a faculty of chusing or refusing any object or action represented unto it by the Vnderstanding by it owne proper motion without any constraint the nature of the Will remaining still entire and free to doe this or that or also to suspend forbeare and deferre any action as a man may be willing to walk or not to walk And this is to put any thing in action upon mature deliberation which is the proper manner of the working of the Will This liberty of Will is in God Angels and men and their free-will is called free Arbitremen That thing is called free which is endowed with this faculty and liberty of willing or nilling But Abitrement is the Will it selfe as far as it followeth or refuseth in her choice the judgement of the Understanding for it compriseth both faculties of the mind to wit both the judgement of the mind or understanding of the object What free-will is the Will either receiving or refusing it Free Arbitrement therefore is a faculty or power of willing or nilling or of chusing or refusing any object represented unto it by the Vnderstanding by proper motion without constraint And this faculty or power of the soule is called Arbitrement Arbitrement in respect of the mind shewing unto the Will an object to be chosen or refused and it is called free in respect of the Will following of her own accord and without constraint the judgement of the mind or understanding Free For that is called free which is voluntary and which is opposed to that which is involuntary and constrained not which is opposed to that which is necessary For that which is voluntary may well stand with that which is necessary but not with that which is involuntary As God and the holy Angels are necessarily good yet not involuntarily and constrainedly against their will but with most free will because they have the beginning and cause of their goodnesse within themselves I mean Constrained free-will But that is said to be constrained which hath only an externall beginning and cause of motion and not also an internall whereby it may move it self to do on this or that manner Necessary Wherefore there is such a difference between necessary and constrained as is between a generall and a speciall For whatsoever is constrained is necessary but not contrariwise whatsoever is necessary is constrained Whence there ariseth a double necessity A double necessity A necessity of Vnchangeablenesse and a necessity of Constraint The former may stand with that which is voluntary the latter cannot Contingent The like difference is between things contingent and free For Whatsoever is free is contingent
Wil taken away or diminished in them but rather is increased and confirmed as who with all willingnesse choose and doe those things only which are just Fourthly Many places of Scripture confirme the necessity of those actions the liberty of which yet both we and our adversaries acknowledge it is shewed by many testimonies of Scripture that the Wils and voluntary Actions of good and wicked men which our adversaries maintaine to be and have been free and we also according to the right meaning of this word Liberty doe willingly confesse are so guided by the secret and unchangeable purpose of God that they neither can or could either doe or be otherwise Wherefore either so many manifest places of Scripture must be denied or openly corrupted or it must be granted that one and the same Action of the Wil is free contingent in respect of the Wil and necessary in respect of Gods government Fiftly it is declared by many places of Scripture Contingent effects lose not their contingencie by reason of any necessity imported by Gods decree The same is to be said of the effects of the will which are in respect thereof contingent that is free and might as well not be done as be done that al contingent effects doe retain their contingency which they have from the nature of their causes although they be done by the unchangable determination of the purpose or providence of God But al voluntary effects or motions are contingent in respect of the Wil which by nature was alike able to have done the plaine contrary unto them They therefore retain their contingency that is their liberty for this is the contingency of the actions of the Wil although they be so determined of by Gods Wil that there can be no other The reason of the Major in this argument is for that God so moveth the second causes and by them bringeth to passe what he wil that in the mean season by this providence he doth not destroy or abolish their nature which he gave them at their creation but rather preserveth and nourisheth it so that as concerning their nature some work contingently some necessarily although in respect of the liberty of Gods purpose al work contingently and in respect of the unchangeablenesse of his decree all work necessarily so as they doe For when God by the rising of the Sun lightneth the world hee maketh not the Sun so as if being risen it did not necessarily lighten or were apt by nature not to lighten and yet it is in the power of God either to change the nature of the Sun or that remaining as it is not to lighten the world as he shewed in Egypt and at the passion of Christ In like manner when the Quailes light at the Tents of the Israelites and the Ravens carry meat to Elias and one sparrow falleth on the ground God doth not make the nature of these living creatures such as could not be carried elsewhere and yet that they can have no other motion then that which they have by reason of the wil of God interposed coming betweene the Scripture plainly affirmeth Whereof it is manifest that as in other things which work contingently their contingency so in the will the liberty which is given it of God is not taken away but rather preserved by Gods government Now then if our adversaries in their argument understand that Liberty which consisteth in the deliberation of the mind and free assent of the wil we do not only grant but also better maintaine then they the liberty of wil in all actions thereof and so the Major of their argument shal be false to wit that those things which are done by the unchangeable decree of God are not done by the free-wil of men and Angels For this liberty the providence of God doth so not hinder but rather establish and confirm that without this that liberty cannot so much as be for God both keepeth his order which he appointed at the creation by his perpetuall efficacy and operation and doth inspire into al by his vertue true notions and right election But if they challenge a liberty unto the creature depending of no other cause wherby it is guided we deny their whole argument as knowing such a liberty of creatures to stand against the whole Scripture and that it onely agreeth unto God For him alone doe all things serve In him we live and move and have our being he giveth unto all not onely life or power of moving themselves but even breathing too that is very moving it selfe The will worketh together with God and is not meere passive Object 2. If the will when it is converted by God or turned and inclined to other objects cannot withstand it is even meere passive and so worketh not at all Answ This consequence deceiveth them because in the Antecedent there is not a sufficient ennumeration of those actions which the will may have when it is moved of God For it is able not onely to withstand God moving 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 moved but it selfe exerciseth and moveth her owne actions and yet this is to be understood of the actions of the Will not of the new qualities or inclinations which it hath to obey God For these the Will receiveth not by her owne operation but by the working of the holy Ghost The will of man withstanding the revealed will of God is yet guided by his secret will and therefore resisting doth not â—esist Object 3. That which withstandeth the will of God is not guided by it But the will of men in many actions withstandeth the will of God It is not therefore alwayes guided by the will of God Answ The consequence here faileth because there are four termes For the Major is true if both the revealed and the secret will of God be understood so that simply and in all respects it bee withstood and that bee done which simply and by no meanes it would have 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 understood as it is revealed For the secret decrees of Gods will and providence are ever ratified and are performed in all even in those who most of all withstand Gods commandements Neither yet are there contrary wils in God for nothing is found in his secret purposes which disagreeth with his nature revealed in his word and God openeth unto us in his law what he approveth and liketh and what agreeth with his nature and the order of his mind but hee doth not promise or reveale how much grace hee will or purposeth to give to every one to obey his commandements God though the mover of wicked wils yet not the mover of the wickednesse of the wils Object 4. If all
motions even of wicked wils are raised and ruled by the will of God and many of these disagree from the law of God and are sinnes God seemeth to bee made the causer of sinnes The answer 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 will of God for thus farre they agree very well with the justice and law of God but as they are done by men or Divels and that by reason of this defect because either they doe not know the will of God when they doe it or are not moved by the sight and knowledge thereof to doe it that is they doe it not to that end that they may obey God who wil so have it For whatsoever is done to this end it disagreeeth not from the law seeing the law doth not but with this condition either command or forbid any thing if God hath not commanded a man to doe otherwise So doth the Law of God forbid to kill any man except whom God had commanded any to kill Whosoever then killeth a man God not commanding it he out of doubt doth sin and offendeth against the Law Neither doth God dissent from himselfe or his Law when he wil have some thing done either by his revealed or secret will otherwise then according to the generall rule prescribed by himselfe in the law For he hath such ends and causes of all his purposes as that they cannot but most exactly agree with his nature and justice Object 5. Liberty which is guided of another cannot be an image of that liberty which dependeth on 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 Wee deny the Major For seeing that every thing which is like is not the same with that unto which it is like to conceive in some sort the liberty of God it is enough that reasonable creatures doe worke upon deliberation and free election of wil albeit this election in the creatures is both guided by themselves and others in God by no other then by his owne divine wisedome The image of a thing is not the thing it selfe and the inequality of degrees taketh not away the image as neither the likenesse and similitude of some parts taketh away the dissimilitude of others Wherefore the liberty of reasonable creatures both is governed of God and is notwithstanding a certain image of the liberty which is in God because it chuseth things once known unto it by her own and free or voluntary motion For as of other faculties or properties so also of liberty it is impossible that the degrees should be equall in God and his creatures whereas all things are infinite in God and finite in his creatures Seeing therefore wisdome righteousnesse and strength in the creatures is the image of the unmeasurable wisdome righteousnesse and power which is in God a portion also of liberty agreeable and competent for the creatures may be the image of liberty which is in God Object 6. If the creature cannot but do that which God will have done and cannot doe what God will not have done the will hath no active force but is wholly passive especially in our conversion which is the work of God Likewise there is no use of lawes doctrine discipline exhortation threatnings punishments examples promises and lastly of our study and endeavour We deny the consequence The will is not idle or meer passive when God worketh by it no more then the sun rain and such like instruments of Gods operation We deny the consequence because the first or principall cause being put the second or instrumentall cause is not thereby taken away For as God lightneth the world and doth quicken the earth bringeth forth corn nourisheth living creatures and yet are not the instruments of Gods working idle as the sun the rain the earth husbandmen and food So God converteth men ruleth their purposes wils and actions that is teacheth and moveth them to approve and chuse what he will by lawes by magistrates by doctrines by rewards by punishments and lastly by their owne will all which he useth as instruments not as if he could not without these enlighten the minde with notions and incline the will but because it so seemeth good to him to exercise his power by these If they reply that that would necessarily come to passe so which is done and even without them and therefore they are in vain used Wee deny the Antecedent Albeit God was able to have wrought what he would without the will yet because he will work by the will the working of the wil is not in vain For although God were able to move mens wils without these and if hee had so decreed to doe men doubtlesse should doe without these what now they do being moved by these yet whereas God hath once so decreed the effects as he hath also appointed their second instrumentall and impulsive causes that verily shall be done which God will have done but yet not without middle and second causes by whose means and working coming between and interposed God will bring his purposes and decrees to passe Luke 11.13 He will give his holy Spirit to those who ask him Whom he hath predestinated Rom 8.30 them hath hee also called If they reply again Although it be granted that these are not in vain in those in whom God will shew his force and be effectuall by them yet in others who are not moved by them there is no use of them Ans 1. Although there were no use yet because that it is not known unto us whom God will move or not move wee are to labour in teaching and urging all and to commit the event and fruit of our labour to God Preach the word be instant in season c. 2 Tim 4 3â— Ezek. 3.19 If thou warn the wicked and he turn not from his wickednesse he shall die in his iniquity but thou hast delivered thy soul Ans 2. The consequence followeth not from the denyall of one particular to the denyall of the generall or from an unsufficient ennumeration For although many obey not teaching and admonition neither are moved with rewards and punishments yet this use is great that by this means their naughtinesse and stubbornesse is opened and so the justice of God made more manifest in their punishment John 15.24 If I had not done works among them which none other man did they had not had sin Rom. 1.19 20. God hath shewed it unto them to the intent that they might be without excuse Wee are to God the sweet savour of Christ in them that are saved and in them who perish Repl. 2 Cor. 2.15 Externall discipline is called the righteousnesse of the flesh Therefore it dependeth on mans will The consequence
of this reason is to be denied which doth not hold from the position or putting of the second cause to the removing of the first cause For as it followeth not The Sun causeth day therefore God doth not so neither doth this follow The unregenerate perform outward discipline therefore they do it God not causing it in them nor ruling and directing them Object 8. They alledge testimonies also Which confirme that men doe evill or good with free will As The children of Israel offered free gifts unto the Lord. I have set before thee life and death Exo. 25.2 35.3 Deut. 30.19 How the Scriptures admit liberty of will good and evill blessings and cursings Therefore chuse life that both thou and thy seed may live But in these and all the like places only that liberty of mans will is affirmed which hath been spoken of before that is that the Will obeyeth or withstandeth the precedent judgement of the understanding with free and voluntary motion without any constraint but the government of God is not at all removed from voluntary actions For it was shewed before that this liberty of Will doth not stand against that necessity which by the providence of God doth accompany it Object 9. They bring forth testimonies also in which necessity is removed and taken away from voluntary actions Levit. 22.19 Acts 5.4 Of these ye shall offer willingly Whiles it remained appertained it not to thee 1 Cor. 7.37 And after it was sold was it not in thine owne power Hee that standeth firme in his heart that he hath no necessity but hath power over his owne will c. As every man wisheth in his heart 2 Cor. 9.7 1 Pet. 5.2 What necessity the Scripture removeth from voluntary actions so let him give Feed the flocke of God caring for it not by constraint but willingly But these sayings speak of obligation or binding which sometimes is signified by the name of necessity as the freeing from any bond by the name of liberty as Levit. 22. Act. 5. partly of coaction or constraint as 2 Cor. 9. and 1 Pet. 5. or also of need as 1 Cor. 7. which yet may be referred to obligation or bond by which the Parents are bound to have regard of the infirmity of their children So also the power of Will in the same place signifieth the right or power of determining any thing no obligation or bond hindering it But the removing of any obligation or coaction doth not at all take away the unchangeablenesse of voluntary actions which unchangeablenesse hangeth on the decree of God For as wel his will who is not bound neither by any need or want constrained is guided and moved by the purpose and counsell of Gods providence as his whom either bond or need constraineth to resolve of any purpose Wherefore the Scripture denieth not that the will is moved and ruled by God when it is not driven by bond or want or feare to do any thing for there are besides these many other reasons and causes by which God can move it either to will or not to will How in Scripture God is said not to will that which yet he will Jer. 7.13 14. Mat. 23.37 Object 10. They bring places of Scripture which testifie that men will or doe somewhat God bidding and willing otherwise Because I have called you and ye have not answered I will doe unto this house as I have done to Silo. Jerusalem Jerusalem how often would I have gathered thy children even as the hen gathereth her chickens under her wings and ye would not If then they did that which God would not their actions did depend only on their owne will and not of Gods Answ It is a fallacy concluding that which is in some sort so to be in all respects and simply so For God will not the actions of sinners as they are sins but hee will them as they are punishments of sins and the execution of his just judgement Wherefore this consequence holdeth not God will not the actions of the wicked as they are sinnes Therefore simply he will not have them to be done but they depend only 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 justice and nature he would not by reason of his goodnesse infinite and passing measure suffer them to be done If they reply That God would things contrary to these which men doe as it is said How often would I have gathered thee and therefore it is done onely by the will of men whatsoever men doe the same answer serveth that God would the obedience of all his reasonable creatures towards his Law as concerning his commanding and approving it For he requireth it of all and bindeth all to it and approveth it in all as being agreeable to his nature and purity 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 approveth and requireth The Lord hath not given you an heart to perceive and eyes to see Deut. 29.4 and eares to heare unto this day 2. Whether there be any liberty in us and what it is THat there is liberty of will in men it is proved 1. 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 us make man in our Image according to our likenesse Gen. 1.26 Syrac God made man from the beginning and left man in the hand of his counsell 3. By the definition of that liberty which agreeth to man for man worketh upon deliberation that is freely knowing desiring and refusing this or that object And because the definition agreeth unto man therefore also doth the thing which is defined agree to him The doctrine of Originall sin not overthrowne by that liberty which we hold to be in man Object 1. If there be in man liberty of will the doctrine of Originall sin is overthrowne for these are contrary Not to be able to obey God and To have liberty of will Ans They are not contrary because we have liberty to will and do good only in part to wit as we are regenerated by the holy Spirit but not in whole and full neither in that degree in which before the fall we had it and shall have it in the life to come Again although the unregenerate are only able to will those things which are evill yet they will them upon deliberation without constraint even by their owne proper and inward motion and therefore freely Ability to chuse as well good as bad is not necessarily joyned with free-will Object 2. He that hath not ability to chuse as well good as bad hath not free-will and arbitrement but man hath not ability to chuse as well good as evill Therefore hee hath not free-will Ans
which he commanded 2. Except man who is commanded covet that impotency and unability and of his own accord hath purchased it unto himselfe 3. Except the commandement which is impossible be a spur unto him who is commanded of acknowledging and bewailing his insufficiency But God by creating man after his Image gave him possibility that is a power of performing that obedience which in right hee requireth of him Wherefore if man by his owne fault and folly lost and cast away this his good ability and procured unto himselfe this unability of obeying God God hath not therefore lost his right to require due obedience of him Nay rather because wee have rejected this good by transgressing Gods commandement and because God threatned punishment to the transgressors therefore he justly punisheth us Repl. But not wee but Adam drew on us this sin Answ Our first Parents being fallen lost this ability both unto themselves and to their posterity like as they received it for themselves and their posterity If a Prince give unto a noble man a Lordship and he traiterously rebell against him he loseth his Lordship not only from himself but also from his posterity neither doth the Prince any injury to his children if hee restore noâ— unto them the Lordship lost by their fathers fault and disobedience and if he doe restore it he doth it of free grace and mercy Repl. He that commandeth things impossible God commanding things impossible doth yet command them for good causes and to good ends both in the godly and ungodly In the godly doth in vaine command them but God commandeth things impossible to be performed by man now after his fall Therefore in vaine he commandeth them Answ 1. In this reason there is a fallacy from that which is spoken and verified but in part as God doth not in vain command though wee performe not that which hee commandeth because there are other ends besides of the commandement both in the godly and ungodly For the commandement requireth of the godly 1. That they acknowledge their owne weaknesse and impotency By the Law cometh the knowledge of sin Rom. 3.20 2. That they know what they were before the fall 3. That they know what they ought chiefly to ask of God to wit the renewing of their nature 4. That they understand and conceive what Christ hath performed on their behalf I mean that he hath satisfied for us and regenerateth us 5. That a new kind of obedience be begun in us because it teacheth us how wee ought to behave and carry our selves towards God in lieu of this benefit of freedome or what God requireth again on our part In the ungodly Again the ungodly are commanded obedience 1. That the justice of God in condemning them may be made manifest and conspicuous because they know what they ought to do Whereas then they doe it not they are justly condemned Luk. 12.47 That servant that knew his Masters will and did it not c. 2. That at least outward order and discipline might be observed amongst them 3. That such amongst them as are to be converted may be converted Ans 2. We answer to the Major of this syllogisme thus distinguishing In vaine he commandeth who commandeth things impossible if withall he give not the possibility But God commanding the elect the performance of these things giveth them also power of obeying beginning it now by the doctrine of the Gospel and in the end perfecting it Augustine Give De bona persever cap. 20. Lord what thou commandest and command what thou wilt and thou shalt not in vaine command it Therefore this impossible exigent is the greatest benefit because it is the high-way to attaine possibility Quest 10. Doth God leave this stubbornnesse and falling away of man unpunished Answ No but is angry in most dreadfull manner a Gen. 2.27 Rom. 5.12 as well for the sins wherein we are borne as also for those which our selves commit and in most just judgement punisheth them with temporall and eternall punishments b Psal 20. and 21. and 5.6 Nah. 1.2 Exod. 20.5 and 34.7 Rom. 1.18 Ephes 5.6 as himselfe pronounceth Cursed be he that confirmeth not all the words of this Law to doe them c Deut. 25.26 Gal. 3.10 The Explication IN this question is handled the other part of mans misery even the evill of paine and punishment and it is said that God doth most grievously most justly and most certainly punish sin Most grievously that is with present and eternall paines for the greatnesse of sin because the infinite good is offended thereby Most justly because every even the least sin violateth Gods Law and therefore by the order of Gods justice meriteth eternall punishment and abjection Most certainly because God is true and never changeth his sentence denounced in the Law Cursed is hee that continueth not in all c. Object But the wicked flourish here Galat. 3.10 and carry many things cleere without punishment Therefore all sins are not punished Ans Yea but they shall at length be paid home for them yea How the wicked are punished in this life and in this life they are punished 1. In conscience with whose gnawings the wicked are tortured 2. In those good things which they use with greatest pleasure and verily so much the more how much the lesse they know and acknowledge themselves to be punished For it is a most grievous punishment not to receive Gods gifts in respect of Gods promise not to know the right use of them neither with his gifts to receive a will and ability also to use them well For if these things concurre not in the fruition of good things mens sins and punishment must needs be the more increased and exasperated and thereby except there come conversion eternall destruction or death is certainly purchased 3. They are afflicted with other punishments also most grievous oftentimes yet with more grievous in the life to come where it shall be a continuall death not to be dead Object 2. God made not evill and death Therefore hee will not so grievously punish sin with them Answ He made them not in the beginning yet when sin was committed he in his just judgement inflicted death as a punishment on sinners according to his commination Thou shalt die the death Gen. 2.17 Amos 3.6 Whence it is also said Shall there be evill in a City and the Lord hath not done it Obj. 3. If God punish sin with present and everlasting punishments he punisheth the same twice and is unjust but he is not unjust neither punisheth he the same offence twice Therefore he will not punish sin with temporall and eternall paines Ans The Major is denied For the punishment which God inflicteth on the wicked in this life and in the life to come is but one punishment but hath severall parts For present punishments are but the beginningâ— of everlasting neither are they a distinct or entire
and by sinning heap up and increase our guilt and Gods wrath Now he who goeth on still in offending never appeaseth the party offended as the debtor never riddeth himselfe out of debt who without any acquittance of ancient Bils entreth daily new bonds and covenants Neither yet can we satisfie by our punishments We can make no satisfaction by sufficient punishment because our offence being infinite deserveth infinite punishment that is eternall or if temporall yet answering in equality to eternall For al sin is an offence against the infinite good and meriteth everlasting damnation or at least such a temporal condemnation as yet is equal to eternal Eternal punishment we cannot sustaine because then we should nevet be delivered or recovered thence Not by eternall punishment We should indeed be alwaies satisfying Gods justice but it could never be said that we had satisfied our satisfaction would never be perfect we should never returne with conquest of sin death but our satisfaction continuing still unperfect should be prorogued to all eternity which satisfaction is such as is the punishment of the Devils and reprobate men which never shal have end Not by temporal Now for a temporal punishment which should be answerable equal to eternal such as is required to the intent that the satisfaction may prove a victory over and a quelling and suppressing thereof there is no creature as shortly shall be proved by reason of manifold imperfection who can perform it Sith then wee are not able by our selves if we covet our delivery we must needs make satisfaction by another Hence we easily deduce an answer to this objection Ob. We never satisfie the law neither by obedience neither yet by punishment Therefore this manner of delivery by satisfaction is vain and imaginary Answ It is no way frivolous because though we be not able to satisfie by obedience yet we are by paying the full penalty not in our own person but in the person of Christ who amply satisfied the law both by obedience and by punishment Repl. 1. The law requireth Our obedience or punishment because it is written Hee which doth these things shall live by them Cursed is hee who continueth not in all Answ Gal. 3.10 Verily the law requireth our obedience or our punishment but not exclusively to wit so that it doth not admit it to be performed by another for us for it no where excludeth or disalloweth anothers satisfaction on our behalfe albeit it teach not or know not the same But this the Gospel revealeth and pointeth it out unto us in Christ Repl. 2. That another should be punished for offenders is unjust Therefore Christ could not undergoe our punishment Ans That another should be punished for offenders is not disagreeing with Gods justice if these conditions concurre withall The conditions to be respected in him who may be punished for another 1. If hee who is punished be innocent 2. If he be of the same nature with the offenders 3. If of his own accord he offer himselfe to punishment 4. If of himselfe he be able to recover out of punishment And this is the cause that men cannot justly punish ones offences in another because they cannot bring to passe that the party punished should not perish in the punishment 5. If hee wish and attain unto that end which Christ respected even the glory of God and salvation of men Quest 14. Is there any creature able in heaven or in earth which is only a creature to satisfie for us Answ None For first God will not punish that sin in any other creature which man had committed a Ezek. 18.4 Gen. 3.17 And further neither can that which is nothing but a creature sustain the wrath of God against sin and deliver others from it b Nah. 1.6 Psal 130.3 The Explication THe exclusive particle onely is added to the question that the negative answer may prove true For it was behoovefull that a creature should satisfie for the sin of a creature but not such a one as was meerly or only a creature because such a one could not satisfie as hereafter shall appeare Whereas when we are to satisfie by another the question is No other creature but man could satisfie for man Ezek. 18.20 Whether that other by whom wee must satisfie may be any creature besides man No meer creature could satisfie for man And that a meer and bare creature Both of these is on good reason denyed The reason of the former is Because God will not punish that in another creatare which man hath committed and this he doth according to the inviolable order of his justice which permitteth not that one creature offend and another bear the punishment The soule that sinneth shall die This reason demonstrateth that no creature but man could satisfie for man that God could not be satisfied for the sin of man no not by the utter and eternall destruction of heaven and earth or the Angels themselves and all creatures else whatsoever The reason of the latter is 1. Because the power and vigour of no creature is such that it may sustain a finite and temporall punishment equivalent to infinite and eternall due to the infinite crime of man For sooner should the creature be wasted and consumed to nothing then it could satisfie God by this means For God is a consuming fire If thou shalt mark what is done amisse Deut. 4.24 Psal 130.3 Rom. 8.3 O Lord who may abide it Because the law was not able to justifie in as much as it was weak through the flesh God sent his Son in the similitude of sinfull flesh c. This reason proveth that no creature in the whole frame of nature was able to satisfie God by enduring punishment that it could it self wade out of the brunt and perill thereof which escape is necessary to the accomplishment of delivery By reason therefore of the infirmity and weaknesse of the creature there would not be any just proportion between the punishment and the sin 2. Because the punishment of a meer creature could not be a price of sufficient worthinesse and value for our redemption 3. Because a bare creature could not have purged humane nature from the contagion and corruption wherewith it was infected neither yet could effect that from henceforth we should sin no more all which it behooved our Deliverer to perform Quest 15. What manner of Mediatour then and Deliverer must we seek for Ans Such a one verily as is very man a 1 Cor. 15.21 and perfectly just b Heb. 7.26 Isa 7.14 9.6 Jer. 23.6 Luke 11.22 and yet in power above all creatures that is who also is very God The Explication SIth then wee our selves are not able to satisfie God but have need of some other to become a satisfier and mediatour in our behalfe the question is What kind of Mediatour he ought to be that should make satisfaction in our
or while they perceive not the causes of these evils and the secret government of God they fall to doubting whether there be any God who hath care over the world and humane affaires But that there is a God The reasons which doe prove there is a God is proved by many main arguments common to Philosophy with Divinity The arguments are these The beautifull order of nature The beautifull and goodly order of nature beheld in the world that is the disposing of every part of the world and the continuall succession of divers motions and operations therein with constant and strict observation of their stablished and perpetuall laws cannot be instituted and kept but of a wise understanding and omnipotent nature which is God This argument is enlarged Psal 8.19.104.135.147.148 Acts 1. 17. Rom. 1. The excellency of mans minde A reasonable nature having some cause cannot derive his originall but from an intelligent and understanding nature for that the cause is not worse or baser then the effect bringeth But the minde of man is a nature indued with reason and hath some cause Therefore it hath his being from an understanding cause which is God Job 32.8 Psal 94.97 Acts 17.28 Surely there is a spirit in man but the inspiration of the Almighty giveth understanding Yet they say The Lord shall not see c. We are also his generation The Minor of the precedent Syllogisme is thus proved likewise by reason Whatsoever hath a beginning is from another because it must needs be from something and of it selfe it cannot have being or beginning because nothing is cause of it selfe but mans minde hath a beginning Therefore from another which other must needs be God The general rules and principles naturally ingendered in the mind of man The notions of generall rules or principles born in us and with us such as are the difference between things honest and dishonest numbring understanding of consequences in discourse and reasoning c. cannot come by chance or from a sensible nature common to us with brute beasts but are necessarily in-bred in us by some intelligent cause which is God whereupon wee frame this Syllogisme Notions are not engendred nor have their being but from a cause intelligent for no man maketh another wise who himself is not wise But in men there are notions not coming by use nor received from men Therefore they are from God Rom. 2.15 The Gentiles shew the effect of the law written in their hearts Man is the image of God c. This principle of it selfe naturally in-bred in man That there is a God The naturall notion of this principle There is a God Principles are true because they are divine wisdome and because the contrary or opposite thereto being granted nature is thereby destroyed But That there is a God is a principle First Because every one hath private experience hereof in himself Secondly All wise men confesse it Thirdly All nations consent in it for no nation is so barbarous but that it maintaineth some religion and contendeth and striveth for the advancement thereof and supposeth that there is some God Rom. 1.19 That which may be known of God is manifest in them that is in the mindes of men for God hath shewed it unto them The terrours of conscience in the wicked The terrours of conscience which are stricken into the mindes of the wicked after they have sinned cannot be inflicted but by an intelligent Judge which discerneth honest and dishonest things detesteth those things which are dishonest beholdeth the mindes and hearts of men and exerciseth judgement upon the minds but in all the wicked is this torment Isa 66.24 57.21 Deut. 4.24 Rom. 2.15 Their worm shall not die neither shall their fire be quenched There is no peace saith God to the wicked God is a consuming fire They shew the effects of the law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing Against the beasts of the world who think the doctrine of God to be but a cunning device of the wiser sort to keep the simple people in order And hence is apparant the impudency of Epicures and Academicks who deem all religion to be devices of subtill men coyned to this end and purpose that the rest of the common people might through fear of a superiour power be kept in good order For first if through deceivablenesse other men beleeve that God is and dread him Why then are these men themselves who will seem by their sharp in-sight to espy the guile most of all tormented with the conscience and privie acknowledgement both of this their blasphemy as also of other misdeeds Moreover the sole and bare asseveration and word of a few could not have been sufficient neither to perswade all mankinde neither to maintain the perswasion once brought in to all succeeding ages neither doth that lighten the force of those arguments which are deducted from this notion That there is a God and from the conscience in that they say There are many found who neither beleeve there is a God neither are moved with the conscience of their sins for although they covet never so much to perswade themseves that there is no God yet is their conscience alwaies against them And therefore it is most false that these men imagine that any one of the wicked is free from the gnawing of his conscience for how much the more every one despiseth God and all religion and endeavoureth to represse the pricks of conscience so much the more is he tormented and at every mentioning and signifying of God he trembleth and shaketh with horrour and how much the slowlier with so much the more severe dolour and paine is his security shaken from him Whereupon wee see those whose whole life was profane and secure for the most part when they are oppressed with the terrour of Gods judgement to perish in despaire Now that which is said The ungodly is so proud that he careth not for God Psal 10.4 14.1 53.2 neither is God in all his thoughts The fool hath said in his heart There is no God that this hath not this meaning as if the wicked were void of all knowledge and feare of God or doe not confesse that there is a God but that framing unto themselves another then he indeed is who hath manifested himselfe to wit one that careth not for mens affairs defendeth not nor delivereth the good and punisheth the wicked they place an idoll in room of the true God David himselfe doth sufficiently declare whenas he describeth the same profanenesse of the wicked in these words For he hath said in his heart Psalm 10.12 Tush God hath forgotten he hideth away his face and he will never see it The punishments of the wicked Which punishments are not to be imputed to the Magistrates severity and wisdome for two causes From
working and effecting any thing is so in God onely that there is not the least ability or efficacy of any creature but what he continually imparteth and preserveth at his pleasure and therefore the power of God is to be considered of us not as being idle but as creating sustaining moving and ruling all things The reasons are 1. God is the first cause of all things therfore he hath all things in his power and their ability is so much as he giveth unto them 2. He doth such things as can be done by no created and finite power as are the creation and governing of all things the preservation of common-weals the deluge the delivery out of Egypt and all his miracles 3 Hee is unchangeable therefore in him to be able to do and to do is the same which to will and so of the contrary But although all men affirme God to be omnipotent yet there is a double difference between the sacred doctrine of the Church Two differences between the doctrine of the Church and Philosophy in conceiving of Gods omnipotency and Philosophy concerning Gods omnipotency For 1. Without the doctrine of the Church men only know the universall and generall power of God whereby hee createth preserveth and governeth the whole world but they know not that power whereby he saveth men and restoreth the world by his Son gathering and preserving an everlasting Church and delivering it from sin and death and endowing it with life and glory everlasting by which works God especially sheweth forth his power as it is said Yet a little while and I shall shake the heavens and the earth and the sea Hagg. 2.7 and the drie land 2. Neither do they professe of the generall power of God so much as is sufficient for albeit they are enforced to confesse that God is the author and preserver of the world yet are they not able to say that all things were created of nothing by the word of God alone and forasmuch as they are ignorant of the cause of sin and confusion they cannot affirm all things so to be administred and governed by Gods omnipotency as that all which is good is done by the powerfull working of Gods will but they attribute many things to chance fortune and humane wisdome or vertue and so imagine the power of God to be idle in these and doing nothing Furthermore That God cannot either sin or will and allow of sin or be changed or diminished or suffer any thing or make things done undone or will things flat repugnant and contradictory or create another God or some nature equall to himselfe or be perceived by bodily senses or do other things proper to a created or finite nature or admit the same into himselfe this doth not diminish or weaken but rather augment and strengthen his power For that is the greatest and most perfect power which can neither be destroyed nor weakened nor diminished and that none sustaining it but only by it selfe But contrariwise to be able to be corrupted and impaired is a token of imbecility and imperfection Gods exceeding wisdom whereby both he knoweth all things perfectly and is the fountain of all knowledge and understanding Of exceeding and immense wisdome That wee may rightly and with profit and commodity know the power of God it is necessary not to consider it but as it is joyned with his immense wisdome and goodnesse which moderateth it Further of his divine wisdome we learn 1. That God doth of himself in one act or view under stand and behold perpetually and most perfectly in marvellous manner and that unknown to us himselfe and the whole order of his minde declared in the nature of things and in his word and what agreeth therewith and disagreeth and all his works and all the works of all creatures past present and to come and all the causes and circumstances of all things 2. That all Angels and men have no more knowledge of divine and humane matters then God doth work and maintain in their mindes for among other things the most beautifull and sightly order which is in the nature of things the ends and uses of all things the signification of future events arts and sciences the everting and overturning of those devices which the divell and wicked men have most craftily contrived 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 us to consider the wisdome of God shining in these his works Eccles 3.11 Isa 44.7 God hath made every thing beautifull in his time Who is like mee that shall call and shall declare it and set it in order before me since I appointed the ancient people He taketh the wise in their craftinesse Job 5.13 and of these it concludeth that the wisdome of God is immense and unconceivable Psalm 147.5 Rom. 11.33 as His wisdome is infinite O the deepnesse of the riches both of the wisdome and knowledge of God! But here again is to be observed a difference between Philosophy and the word of God 1. That even in the creation the known or legall wisdome was darkned and maimed in men through sin and therefore needeth a renewing by the word delivered to the Church 2. That men without this heavenly doctrine are altogether ignorant of the especiall wisdome of God revealed in the Gospel whereby hee saveth the Church gathered from amongst mankind by the Son as it is said I give thee thanks O Father because thou hast hid these things from the wise and men of understanding Matth. 21.25 and hast opened them unto babes Good Six significations of the goodnesse of God in Scripture Psalm 106.1 143.10.1 John 1.5 The goodnesse of God signifieth sometimes his bountifulnesse as Praise the Lord because he is good sometimes all the vertues and whatsoever is spoken of the nature of God as Let thy Spirit lead me through the right way That which also is meant by the name of holinesse or sanctity and light So in this place by the name of goodnesse are understood 1. All those things which are attributed to God in his word and are represented and resembled in his image as those things which are termed good in Angles and men as life power wisdom joy righteousnesse c. For such is the nature of God as it hath manifested it self in the Law and Gospel and the goodnesse of the reasonable creature is an image of the divine 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 Law and yet neither that wholly but of his goodnesse revealed in the Gospel it is altogether ignorant 2. By reason of the great and huge difference between the Creator and the creature we understand those good things to be in God which are agreeing to his divine nature
of God but onely chastised proved and exercised that so at length wee may be also perfect in our selves 2. When men consider that God doth not cause and bring to passe that no sin be committed when yet he might most easily do it but farther that he punisheth sins which went before with after sins and passeth at his pleasure things from one to another Exod. 12.35 36. as the Egyptians goods to the Israelites and yet these things to be forbidden us by his law it seemeth unto them that God will and doth some things contrary to his law But these things are contrary to his law and justice if they be done by men but if God doe them they are most just and most agreeable to his law for creatures are bound one to another one to provide for anothers safety whatsoever he can but God is bound to none 3. Some when they heare that God doth not give alike and equally to men who are all by nature equall that is the sons of wrath when as hee converteth and saveth some hardeneth and condemneth others they deem that by this reason accepting of persons is laid upon God But these men mark not that then it is unjust to give unequally to those who are equall when a due and deserved reward is payd and that God doth give his blessings unto men not of due but of his free bountifulnesse Repl. Those things which are done according to justice are done as due But that good should be done to those who are good the order of justice requireth Therefore good is done unto the good as due Answ All this is true if we talk of creatures but if of God not so because the Creatour is bound to none as the creatures are neither can the creatures deserve any thing of God as they may one of another Wherefore God punisheth of justice but doth good of grace and mercy according as it is said Luke 17.10 When yee have done all say Wee are unprofitable servants wee have done that which was our duty to do And if any man reply That not men only but God also is bound by order of justice to spare and to doe well to the good out of those words of Abraham Gen. 18.23 Wilt thou also destroy the righteous with the wicked It is to be observed 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 indented to doe good unto the godly and this goodnesse of God and faithfulnesse in keeping his promises is often called justice And therefore it is well said that it agreeth not with God to afflict any undeservedly not because he should injure any though he destroyed him not offending but because his mercy and bountifulnesse and truth doth admit this These things are necessary to be ascribed of us to the justice of God that the cogitation thereof may ascertain us of the punishment of the wicked and of the deliverance of the godly from their injuries after this life that so wee may patiently bear whatsoever hee will lay upon us Dan. 9.7 as it is said O Lord righteousnesse belongeth unto thee but unto us open shame Six wayes whereby wee are taught the truth of God in Scripture True God teacheth us in the Scripture to know his truth after this manner 1. That his infinite wisdome suffereth none but most true and certain knowledge of all things to be in him There is no creature which is not manifest in his sight but all things are naked unto his eyes with whom wee have to doe 2. that hee neither appointeth Heb. 4.13 nor willeth nor speaketh things repugnant and contradictory The Son of God 2 Cor. 1.19 Jesus Christ who was preached among you by us was not yea and nay but in him it was yea 3. That he faineth nothing nor deceiveth any man but this is in truth and indeed his will which hee openeth unto us Rom. 3.4 Let God be true and every man a lyar 4. That he never changeth his minde My covenant will I not breake nor alter the thing that is gone out of my lips Psal 89.33 34. 5. That it certainly cometh to passe whatsoever God avoucheth shall come to passe which experience also witnesseth and many sayings of holy Scripture Matt. 24.35 as Heaven and earth shall passe but my word shall not passe away 6. That he is the lover author and preserver of the truth in the reasonable creatures and an enemy to all lyes dissembling and hypocrisie therefore the holy Ghost is called Joh. 14.17 15.26 16.13 Prov. 12.22 Matth 24 51. The Spirit of truth who should teach us all truth The lying lips are an abomination unto the Lord but they that deale truely are his delight Hee will give him his portion with hypocrites Seeing then the truth of God is to be considered out of his word and works albeit men by nature confesse that God is true yet are they ignorant wherein truth consisteth for it is said Thy word is truth John 17.17 Psal 89.5 Thy truth in the congregation of the saints Neither doth the conscience or the privie knowledge of any mans sins suffer him who knoweth not Christ the Mediatour to put any confidence in Gods promises for as it is said All the promises of God in him are yea 2 Cor. 1.20 and in him Amen unto the glory of God God dissembleth not when he saith hee will doe that which yet he doth not But if sometimes God fore-told that he would do those things which hee never decreed to doe hee did not therein dissemble for what hee threatned that hee meant with this condition should so come to passe except the conversion of men and prayers come between and what hee promised he meant with this condition if they repented and either persisted in godlinesse Luke 24.28 29. Ezek. 14.9 or needed not affliction and chastisement Wherefore hee would indeed have punished the Ninevites if they had persisted in their sins And Christ was indeed departing except his disciples had desired him to stay in the inne at Emaus As for that which God saith And if a Prophet be deceived and hath spoken a thing that He hath deceived him he signifieth not thereby that hee deceiveth by instilling lies into false Prophets How God is said to deceive a deceived Prophet but that they are by him in just judgment delivered and given to be seduced by the divell as God is said to have given a lying spirit into the mouthes of all the Prophets of Achab Repl. But yet God would that the false Prophet should tell a false tale Ans 1 King 22.22 Hee would but in divers respects and to a diverse end God fore-told victory to Achab by an Irony and that a
the Scripture by which both Gods universall and particular providence are established for there is almost no point of heavenly doctrine which is more diligently inculcated and urged in the old Testament then the doctrine of Gods providence So in Jeremy God reasoneth from the generall to the particular that is from the rule it self to the example The generall is Chap. 27.5 6. I have made the earth the man and the beast that are upon the ground and have given it unto whom it pleased mee And presently hee adjoyneth the particular Now have I given all these lands into the hands of Nebuchadnezzar the king of Babel my servant Reason The arguments whereby the Providence is avouched are of two sorts whereof one demonstrateth the thing that is in question à posteriori that is from the works or effects of God the other à priori that is from the attributes or properties or nature of God whereon as their proper cause those effects depend yet more known proofs and more common and obvious are those which are drawn from the works or effects of God For by these as being more known unto us we learn and know the cause it selfe even the nature and properties of God then after we know the cause we return back again from it to the effects and demonstrate them by this and have distinct and perfect knowledge thereof And both these proofes and reasons are demonstrative necessarily and irrefragably proving that which is in question and common to Philosophy with Divinity But the properties and works of God are better known of them which are in the Church then of them which are without And further the providence of God is proved almost by the same arguments whereby it is shewed that there is a God The reasons drawne from the works of God for proofe of his Providence 1. Order THe order which is in the nature of things that is the most apt disposing of all the parts and the succession of motions and actions continuing by certain and perpetuall lawes and courses and serving for the preservation of the whole and for those ends whereunto things were ordained for where there is order there is necessarily a cause ordaining and disposing the same Psal 89. 10. 135. 147. 148. Now this order proceedeth not from a meer sensible nature neither cometh it by chance or fortune but contrarily he must needs be most wise who appointed and setled this order in the nature of things and so he also who by his providence governeth and ruleth nature The minde The minde and understanding which is in Angles and men Man which as it were a little world is ruled by a mind and understanding much more then is the great world governed by divine providence as in the administring whereof more wisdome is required Whence it is said He that planted the ear shall he not hear Psal 94.9 Or hee that formed the eye shall he not see The naturall knowledge of the law The naturall notions or principles ingraffed in our minds or the law of nature or the difference between things honest and dishonest Hee that hath ingraved in the minds of men the rule of directing their life he will have men to live according to that rule and thereafter respecteth and governeth their life actions and events But God hath ingraved in the minds of men such a rule whereby to discern that which is honest from things dishonest Therefore hee is both the beholder and Judge of mans life As many as have sinned without the law shall perish also without the law Rom. 2.12 13 14 15. and as many as have sinned in the law shall be judged by the law For the hearers of the law are not righteous before God but the doers of the law shall be justified c. Plant. captiv Hom. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Plautus saith There is verily a God who both heareth and seeth what we doe And Homer God hath an upright eye The terrours of conscience The terrours and torments of conscience in the wicked which generally ensue upon sin committed by them These feares cannot be stricken into any without some intelligent and understanding nature which beholdeth and respecteth all humane affairs especially seeing the wicked cannot escape Therefore there is some revenger of sins and wickednesse who is God and who inflicteth those horrours Rom 1.18 2.15 and also who knoweth and regardeth all things even the secrets of men The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men And Juvenal writing unto a friend of his some way to comfort him for the losse which hee had suffered by trusting too much a cousening and perjured Merchant Why saith hee dost thou think such fellowes to have escaped whose mind being conscious and guilty of the deed possesseth them with astonishment c. Rewards and punishments Rewards and punishments He that at all times and in all places adorneth vertue with rewards and draweth the wicked to punishment he must needs rule all mankind with his providence But God yeeldeth more pleasant successes and events to the good which live with moderation and soberly even to those that are without the Church and punisheth hainous offences with grievous punishments in this life yea when men wink at them Therefore God ruleth and governeth the whole world by his providence The righteous shall rejoyce when hee seeth the vengeance Psal 58.9 10. 94 10. hee shall wash his feet in the bloud of the wicked And men shall say Verily there is fruit for the righteous doubtlesse there is a God that judgeth in the earth He that nurtureth the heathen shall not he punish Like unto this is the heathen Poets Axiome Such things as a man doth such an end and fruit thereof surpriseth him The maintenance and preservation of Common-weals The order and preservation of Common-weals He that ordereth and setleth the Empires and States of the whole world preserveth and maintaineth them against the power hatred sleights furies of divels tyrants and wicked men which are far moe in number then the good and wish rather the suppression then the maintenance of lawes and at his pleasure altereth and translateth them it must needs be that he taketh care of and guideth the affairs counsels and actions of men But it is God who alone is able to perform and doth perform these things for none besides him is mightier then the divell and the order of Common-weales and Kingdoms doth alwaies continue Therefore God governeth all things by his providence By me Kings reign and Princes decree justice Prov. 8.15 Dan. 4.14 That living men may know that the most High hath power over the kingdome of men and giveth it to whomsoever hee will and appointeth over it the most abject among men And Tully saith in a certain Oration Pro Rabir. Common-weals are governed far more by the
Jesus Christ and him crucified Yee are compleat in him By the obedience of one shall many be made righteous With his stripes wee are healed The Lord hath laid upon him the iniquities of us all This cup is the New Testament in my bloud which is shed for you All are justified freely by his grace through the redemption that is in Christ Jesus whom God hath set forth to be a reconciliation through faith in his bloud Blessed are they whose iniquities are forgiven and whose sins are covered Being justified by his bloud we shall be saved from wrath We were reconciled to God by the death of his Son 2 Cor. 8.9 Gal. 3.13 Ephes 1.7 1 John 1.7 Hee being rich for our sakes became poore that wee through his poverty might be made rich Christ hath redeemed us from the curse of the Law when he was made a curse for us By whom wee have redemption through his bloud even the forgivenesse of sins The bloud of Jesus Christ the Sonne of God cleanseth us from all sinne Now that Christ might performe obedience and satisfie for us it behooveth him to be our Mediatour being by himselfe just and holy For such an high Priest it became us to have holy harmlesse undefiled separate from sinners and made higher than the heavens Heb. 7.26 All these things are true perfectly and wholly in Christ for he hath perfectly fulfilled the law for us 1. By the holinesse of his humane nature 2. By his obedience for hee became obedient to the death even to the death of the Crosse Phil. 2.8 And the former fulfilling of the law namely the holinesse of Christs humane nature was requisite for the other even for his obedience This obedience and satisfaction of Christ is our satisfaction and our proper justice for which we please God for which wee are received into favour with God the Father and which is imputed unto us That former fulfilling of the law is indeed imputed also unto us namely the humiliation and justice or righteousnesse of Christs humane nature that wee may be reputed holy before God but this holinesse of Christ is imputed unto us for his obedience or satisfaction sake because he satisfied for us Gods justice in sustaining eternall punishment and paines which we should have sustained everlastingly Hence is it that the effusion of Christs bloud as being the complement and consummation of Christs satisfaction is only said to be our justice and righteousnesse 1 John 1.7 The bloud of Jesus Christ cleanseth us from all sin that is not onely from that which is of commission but also from that which is of omission Wee are to distinguish between these questions 1. How a reasonable creature may be just before God 2. How man being a sinner may be just before God 3. Whether a reasonable creature may merit or deserve ought at Gods hand To the first question wee answer That a reasonable creature may be just before God by the conformity of the law inherent in him as blessed Men and Angels are just To the second That man being a sinner is just by the imputation onely of Christs merit and of this question is our speech when wee speak of Justification But a man which is a sinner cannot in himself be just before God 1. Because before his justification his workes are corrupt 2. Also after his justification the works of a man which is a sinner are imperfect 3. When they are perfect as in the life to come they shall be yet can we not satisfie for the sin past for wee owe those works when we doe them To the third That no reasonable creature can deserve ought at Gods hand When yee have done all say We are unprofitable servants Luke 17.10 For neither is Christs obedience verily any merit in this respect as if any good came to God by it but in respect of the dignity of the person because it was Christ that suffered it is called merit 5. How Christs satisfaction is made our justice and righteousnesse WHereas it may seem absurd that we should be justified by that which is another mans we are further to expresse more plainly how Christs satisfaction and obedience becometh ours For except it be made ours or applyed unto us we cannot be made just for it as a wall is not white except whitenesse be fastned on it Chrâ—sts satisfaction made ours two waies The satisfaction therefore or justice of Christ is made ours or applyed unto us two waies that is by a double application By himselfe imputing or applying it unto us God himselfe applyeth it unto us that is he imputeth unto us Christs righteousnesse and for it accepteth us for righteous no otherwise than if it were ours By applying it unto our selves We apply it unto our selves when wee apprehend by faith Christs righteousnesse that is when we are stedfastly perswaded that God doth impute apply and give it unto us and for it reputeth us for just absolving us from all guilt There is then a double application one in respect of God another in respect of us The application in respect of God is the imputation of Christs righteousnesse when God accepteth Christs righteousnesse which hee performed that it might be effectuall and forcible on our behalfe and in regard thereof accounteth us for righteous no lesse than if we had never sinned or at least had payed a sufficient punishment for our sinnes The application in respect of us is the very act of beleeving whereby we resolve our selves that it is imputed and given unto us c. Both applications must necessarily concurre For God applieth Christs righteousnesse unto us on this condition that we our selves also should apply it unto our selves through faith For though a man offer another a courtesie or benefit yet if hee to whom it is offered receive it not is not applyed unto him it is none of his Wherefore without this our application Gods application is not at all and yet our application is also from God For God first imputeth unto us Christs satisfaction then he ingendreth faith in us whereby we may apply the same imputed unto us So then Gods application goeth before and is the cause of our application which is of faith albeit his is not without ours John 15.16 When we may be assured of Christs satisfaction imputed unto us as Christ saith Yee have not chosen me but I have chosen you Now we may then be assured that Christs righteousnesse or satisfaction is imputed unto us of God when we earnestly desire Gods grace and feel the holy Ghost to work in us a true confidence in the Mediatour That which is now spoken of both applications both Gods and ours doth manifestly shew 1. That it is no absurdity to say Wee are justified by anothers justice For the justice Foure conclusions issuing out of the former doctrine for which by faith applied unto us we are reputed just is not simply anothers but is
testifie that he doth in a lawfull and right use of them bestow the thing promised and so may confirme our faith or that he may instruct us of his will by his Sacraments and by them exhort us to receive and imbrace the blessings purchased by Christ and further seale by those Sacraments these benefits and blessings of Christ unto us Now the Sacraments seale these benefits and blessings unto us 1. Because Sacraments are signes 2. Because they are pledges having a promise Therefore by these signes and pledges of Gods favour towards us the holy Ghost effectually moveth our hearts no lesse then by the Word The second end is the distinguishing of the Church from Painims 2. To distinguish the Church from others and all other Sects whatsoever For God will have his Church to be beheld in the world and to be knowne by these sacred signes as souldiers are knowne by their military tokens and sheep by those marks which their shepheard seareth seareth in them He willeth the Jewes to be circumcised and Christians to be baptized he interdicteth aliens and strangers and excludeth them from eating of the Paschall Lamb. God will have his Kingdome discerned from the Synagogue of Sathan for these two causes 1. For his owne glories sake 2. For our comfort and salvation For as he will not have himselfe shuffled and mingled with Idols so neither will he have his people shuffled and mighled with the Kingdome of the Devill The third end is the profession and testification of our thank fulnesse and duty towards God 3. To prosesse and testifie our thankfulnesse which is the bond whereby we are obliged unto Christ to be his people as he is our God to shew true repentance to beleeve in him and to receive of him his benefits offered unto us The fourth is the propagation and maintenance of the doctrine 4. To propagate and maintain the doctrine because God will not have the use of his Sacraments to be without the Word and application thereof The fifth is an occasion thereby given to the yonger sort to inquire what these things meane 5. To give an occasion to the younger to inquire and learne the things by them signified Exod. 13.14 and so an occasion also of explicating and preaching the benefits of Christ unto them As also the Lord saith unto his people When thy son shall aske thee to morrow saying What is this Thou shalt then say unto him With a mighty hand the Lord brought us out of Egypt out of the house of bondage The sixth and last end is that they may be bonds of mutuall dilection and love because they 6. To unite us in mutuall love and affection who are entred into an association or confederacy with Christ the head of the Church ought not to be at difference among themselves By one spirit are we all baptized into one body In like manner the Sacraments are the bonds of publike meetings and congregations in the Church When ye come together to eate tarry one for another For we that are many are one bread 1 Cor. 12.13 11.33 10.17 Ephes 4.5 and one body because we are all partakers of one bread One God one Faith c. But we cannot settle among us this communion neither maintaine and continue it being once settled neither profitably annunciate and shew sorth the death of the Lord as long as we dissent and jarre among our selves contentiously about the institution of the Sacraments For the Sacraments are pledges of that communion which Christians have first with Christ and then between themselves In what Sacraments differ from Sacrifices WE must hold and observe a difference betweene Sacrifices and Sacraments that we may know what to doe when we come unto the Sacraments and not make Sacrifices of Sacraments that is present our owne workes imagining that they please God for the very work done and deserve remission of sinnes as Papists doe Now the difference betweene these consisteth especially in two things In their kind and nature In their kinde and nature For Sacraments are onely ceremonies witnessing unto us Gods will Sacrifices may be ceremoniall and morall works also as our Sacrifices of thanksgiving of praise and thankfulnesse the calves of our lips our almes c. are morall works whereby we yeeld unto God due obedience and honour without any ceremony In their principall end In their principall and chiefe end In the Sacraments God offereth unto us his benefits but Sacrifices are testimonies of our obedience towards God This appeareth out the definition of both A Sacrament it a work wherein God giveth us something to wit the signes and the things signified A Sacrament A Sacrifice and wherein he testifieth of his offering and bestowing his benefits upon us A Sacrifice is a work wherein we yeeld unto God obedience or the worship which he hath commanded us Or it is our work done in faith and to this end principally That God may have his due honour and obedience They differ then as these two To give and To take differ For God giveth Sacraments unto us and he receiveth Sacrifices of us Howbeit the same rite or ceremony may be in diverse respects both a Sacrament and a Sacrifice A Sacrament as it is given of God A Sacrifice as it is used by the godly performing to God their obedience and yeelding him tanks Therefore a Sacrament and Sacrifice are often one and the selfe-same thing The same thing or work may be a Sacrifice and a Sacrament in a diverse respect but still they differ in respect All Sacraments then in respect of us are Sacrifices also but those onely Eucharisticall and of thanksgiving not propitiatory For there is but one onely Sacrifice propitiatory to wit the ransome of Christ offered for us on the Crosse Hence we easily may answer unto that objection Object The Passeover and other ceremonies of the Old Testament were both Sacrifices and Sacraments Therefore the Sacraments doe nothing differ from Sacrifices Ans More is in the conclusion then in the premisses because this only followeth That the same thing may be a Sacrament and a Sacrifice So Baptisme and the Lords supper are Sacraments and Sacrifices in a diverse manner and respect They are Sacraments and that principally because they are the work of God who giveth us something in them and doth therein testifie his gift unto us For in them he reacheth unto us certaine symbols and tokens by his Ministers as also by his Ministers he speaketh as by his mouth unto us according as it is said Luke 10.16 He that heareth you heareth me So therefore every Minister reacheth with his hand the Sacraments unto us and we receive them at their hands as at the hands of God if so we take them with reverence but much more God giveth and as it were reacheth with his hand unto us in the lawfull and right use of the Sacraments the things themselves which are
conversion For repentance doth not comprehend both that from which we reclaime our selves and that whereunto we are changed But conversion comprehendeth the whole because it addeth that mutation and change on which ensueth a beginning of new life in a true faith Now repentance signifieth onely the griefe which is conceived after the fact or sin Moreover the name of repentance is of a larger compasse than the name of conversion For conversion is spoken only of the godly who alone are converted unto 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 repentance is spoken of the wicked also as of Judas who indeed repented of his wickednesse but was not converted because the wicked when they sorrow or are grieved are not afterwards converted or corrected Thus farre have we discoursed of the names and appellations of conversion now let us examine what the thing it self is A definition hereof proposed by his parts may be deduced out of the 88. question of Catechisme to wit that it is a mortification of the old man and a quickning of the new man It is more fully defined on this wise Mans conversion to God is a mutation or change of a corrupt mind and will into a good stirred up by the Holy Ghost in the chosen through the preaching of the Law and the Gospel on which ensue good works or a life directed according to all the commandements of God This definition is confirmed by these places of Scripture Jerem. 4.1 Esay 1.16 1 Cor. 6.11 Psal 34.14 Acts 26.17 18 20. If tâ—â—ou returne returne unto me Wash you make you cleane But yee are washed but yee are sanctified but yee are justified in the name of our Lord Jesus and by the Spirit of our God Eschew evill and doe good The whole definition is set down in the Acts of the Apostles I send thee to open their eyes that they may turne from darknesse to light and from the power of Sathan unto God that they receive forgivenesse of sins and inheritance among them which are sanctified by faith in mee I shewed that they should repent and turne to God and doe works worthy amendment of life 3. What are the parts of Conversion The two parts of Conversion 1. Mortification 2. Quickning THe parts of Conversion are in number two as the Apostle sheweth The mortifying of the old man and the quickning of the new man So speak we better with the Apostle than if we should follow them who make Contrition and Faith the parts of Conversion Now by Contrition they understand also Mortification by Faith they understand the joy which followeth the study of righteousnesse and new obedience which are indeed effects of faith but not faith it self and Contrition goeth before Conversion neither is it Conversion it self nor any part thereof but only a preparing of men unto conversion and that in the Elect onely not in others And this is the reason why they begin the preaching of repentance from the law and then come unto the Gospel and so come back againe unto the Law The old man which is mortified is a meer sinner only namely our corrupt nature The new man which is quickned as hee who beginneth to cease from fins namely as our nature is regenerated The mortification of the old man Mortification or of the flesh is an annihilation and abolishment of the corruption of nature in us and containeth 1. A knowledge of sinne and of Gods wrath for sin 2. A griefe for sin and for the offending of God 3. The flying and shunning of sin Of this Mortification the Scripture testifieth thus If yee mortifie the deeds of the body by the spirit yee shall live Rent your hearts c. Come let us returne to the Lord c. Rom. 8 13. Joel 2.13 Hosea 6.1 By this appeareth that Conversion or Mortification is very unproperly attributed unto the wicked because in them is not any hatred or shunning of sin neither any griefe for sin all which Mortification doth comprehend Furthermore the knowledge of sin goeth before grief because the affections of the heart follow knowledge Griefe followeth the knowledge of sin in the wicked on a sense of some present and a feare of some future evill to wit of temporall and eternall punishments and this griefe in the wicked properly is neither a part of Conversion nor a preparation thereunto but rather a flight and backsliding from God and an entrance to desperation as appeareth in Cain Saul Judas c. It is called a grief not unto salvation and a griefe of the world Contrition not unto salvation causing death or a griefe not according unto God But in the godly griefe springeth from a sense of Gods displeasure which they seriously acknowledge and bewail and it is joyned with an hatred and detestation of the sin past and committed already and with an eschewing and avoiding all present and future sin This grief is a part of Conversion or at least a preparation to the same Contrition unto salvation 2 Cor. 7.10 and it is called Contrition unto salvation and a sorrow according unto God working repentance to salvation Now these three knowledge of sin griefe for sin and flying from sin differ in their subjects or places in man wherein they are seated The knowledge of sin is in the minde or understanding The griefe is in the heart The flying is in the will in that hee will not hereafter commit sin The averting is in the heart and will and it is an averting unto somewhat to wit an averting from evill unto good according to that of the Psalmist Psal 34.14 Eschew evill and doe good This former part of Conversion is called Mortification 1. Because as dead men cannot shew forth the actions of one that is living so our nature the corruption thereof being abolished doth no more shew forth nor exercise her actions that is doth no longer bring forth actuall sin originall sin being repressed For the dead bite not 2. Because Mortification is not wrought without griefe and lamenting The flesh rebelleth against the spirit and for this cause Mortification is also called a crucifying of the flesh Rom. 6.7 Gal. â— 17 Gal. 5.24 They that are Christs have crucified the flesh with the affections and the lusts thereof 3. Because it is a flight or ceasing from sin Neither is it simply called mortification but the mortification of the old man because by it not mans substance but sin in man is destroyed The words Old man are also added for distinctions sake between the repentance of the godly and ungodly For in them not the man but the old man and in these not the old man but the man is destroyed The quickning of the new man is a true joy in God through Christ and an earnest and ready desire of orderning our
are not able to merit or deserve any thing But there cometh good rather unto our selves by good works For the good works which we doe are a conformity with God and therefore are Gods gift by which gift and benefit we are bound unto God but not God unto us Wherefore it is no lesse absurd to say that we merit salvation at Gods hands by good works than if one should say Thou hast given mee an hundred florens therefore thou oughtest also to give mee a thousand florens Howbeit God enjoyneth us good works and promiseth free recompence to them that doe them as a father promiseth rewards unto his sons ON THE 34. SABBATH Quest 92. Which is the law of God Ans God spake all these words a Exod. 20.1 Deut. 5.6 1. I am the Lord thy God which hath brought thee out of Egypt out of the house of bondage thou shalt have no other gods in my sight 2. Thou shalt make to thee no graven Image nor the likenesse of any thing that is in heaven above or in the earth beneath or in the water under the earth Thou shalt not bow downe to them nor worship them for I the Lord thy God am a jealous God and visit the sins of the Fathers upon the Children unto the third and fourth generation of them that hate mee and shew mercy unto thousands of them that love mee and keep my commandements 3. Thou shalt not take the name of thy Lord thy God in vain for the Lord will not hold him guiltlesse that taketh his name in vain 4. Remember thou keep holy the Sabbath day six daies shalt thou labour and doe all that thou hast to doe but the seventh day is the Sabbath of the Lord thy God in it thou shalt doe no maner of works thou and thy son and thy daughter thy man-servant and thy maid-servant thy cattell and thy stranger that is within thy gate For in six daies the Lord made heaven and earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the seventh day and hallowed it 5. Honour thy father and thy mother that thy daies may be long in the land which the Lord thy God giveth thee 6. Thou shalt doe no murther 7. Thou shalt not commit adultery 8. Thou shalt not steale 9. Thou shalt not beare false witnesse against thy neighbour 10. Thou shalt not covet thy neighbours house nor his wife nor his servant nor his maid nor his oxe nor his asse nor any thing that is his The Explication Now followeth the doctrine of the Law which is the Canon and Rule of good works The chief questions concerning the Law are 1. What the law is in generall 2. What are the parts of Gods law 3. How far the law is and is not abrogated by Christ. 4. In what the morall law differeth from the Gospell 5. How the Decalogue is divided 6. What is the true meaning of the Decalogue and of every commandement thereof 7. How far forth the law may be kept of the regenerate 8. What is the use of the law THe first foure of these questions pertaine to this 92. Question of Catechisme the fifth to the 93. Question the sixth to the 94. and to the rest which follow untill the 114. Question the seventh to the 114. Question the eighth to the 115. Question of the Catechisme 1. What the law is in generall THe Latine word Lex which signifieth the law is derived from Lego which signifieth to reade and publish or from Lego which signifieth to choose With the former derivation agreeth the Hebrew word with the latter the Greek word For in the Greek the Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cometh from a word that signifieth to divide and distribute and therefore the Law is so called because it distributeth unto every one proper charges and functions In Hebrew the Law is called Thorah that is doctrine because Lawes are published unto all that every one may learn them And hereof is it that the ignorance or not knowing the Law doth not excuse nay rather they who are ignorant of those Laws which belong unto them doe even in that very respect sin because they are ignorant The Law in generall is a sentence or decree commanding things that are honest binding creatures endued with reason unto obedience with a promise of reward and commination or threatning of punishment It is a sentence commanding things that are honest otherwise it is no Law It bindeth creatures endued with reason for the Law was not made for them who are not bound to obedience With a promise of reward The Law freely promiseth blessings unto those who performe obedience because no obedience can be meritorious before God Object But the Gospell also promiseth freely good things and blessings Therefore the Law differeth not from the Gospel Ans The Law promiseth freely after one manner and the Gospel after another The Law promiseth freely with a condition of our obedience But the Gospel promiseth freely without the workes of the Law with a condition of faith not with a condition of our obedience Wherefore the Gospel doth not promise blessings freely without all condition but without such a condition as wherewith the Law promiseth blessings unto us And with a commination or threatning of punishment otherwise the Law were a vaine and empty sound and should effect nothing Plato saith A Law is a right forme of government directed to the best end by fit meanes proposing punishments to transgressors and rewards to the obedient Oftentimes by the word Law the course and order of Nature appointed by God is improperly signified So we say The Law that is the order of Nature requireth that fruit spring of a tree But more improperly doth S. Paul call originall sin the law of sin because as a law it constraineth us to sin 2. What are the parts of the Law LAwes are some divine and some humane Humane lawes are they which being established by men doe bind certain men unto certain externall actions whereof there is no divine commandement or prohibition expresly with a promise of reward and commination or threatning of punishments corporall and temporall These humane lawes are either Civill or Ecclesiasticall Civill lawes are such as are made by Magistrates or some whole body and corporation concerning a certain order of actions to be observed in civill government in bargaines and contracts in judgements and punishments c. Ecclesiasticall or Ceremoniall lawes are those which are made by the consent of the Church concerning some certain order of actions to be observed in the Ministery of the Church which are the limitations of circumstances serving for the Law of God Divine lawes that is the lawes of God partly belong unto Angels and partly unto men and partly unto certain speciall men And these doe not only bind unto externall actions but require further internall or inward qualities actions and motions neither propose they corporall and
the righteousnesse of faith instructeth us how we are not righteous of our selves neither are made righteous but by some perfect satisfaction which the Law requireth as also because by faith a restauration or renewing of obedience unto the Law is accomplished in us The briefe summe then of the whole doctrine touching the abrogation of the Law is this The Ceremoniall and Civill Law of Moses are quite cancelled by Christs coming as touching both their bond and obedience but the Morall Law as touching obedience to be performed thereunto is not abrogated but only as concerning the curse justifying and constraint thereof The Objections of Antinomists Libertines and such like who averre that the Morall Law appertaineth nothing at all unto Christians and is not to be taught in the Church of Christ you may finde them resolved at the 115. Question of this Catechisme where the use of the Law is handled 4. In what the Morall Law differeth from the Gospel THe declaration of this Question is many waies necessary as by the difference of the Law and Gospel may appeare The doubt ariseth especially from the definition of the Law where it is said that the Law promiseth rewards to such as performe perfect obedience and it promiseth them freely because no obedience can be meritorious in the sight of God In like maner also the Gospel promiseth everlasting life freely so that the Law and Gospel seeme not to differ How beit there is a great diversity in them The Law differeth from the Gospel In the manifestation In the manner of their manifestation The Law is known by nature the Gospel was after mans fall manifested from above In doctrine In their matter or doctrine The Law propoundeth Gods meere justice the Gospel propoundeth it joyntly with mercy Again the Law teacheth what we ought to be that we may be saved and what to performe the Gospel teacheth how we may be such as the Law requireth namely in Christ In promises In their promises The Law promiseth eternall life and all good things with a condition of our own proper and perfect righteousnesse and obedience remaining in us the Gospel promiseth the same with a condition of faith and beliefe in Christ whereby wee imbrace anothers obedience performed for us to wit the obedience of Christ Now with this condition of faith is joyned by an indissoluble knot and bond the condition of new obedience In effects Rom. 4.15 2 Cor. 3.7 In effects The Law causeth wrath and is the ministration of death The Gospel is the ministration of life and of the spirit Quest 93. How are the Commandements divided Answ Into two Tables a Deut. 4.13 Exod. 34.28 Deut. 10.3 14. whereof the former delivereth in foure commandements how we ought to behave our selves towards God the latter delivereth in six commandements what duties we owe unto our neighbour b Maâ—th 22.37 38 39. The Explication Three causes why the division of the Decalogue is to be observed THe question concerning the division of the Decalogue is necessary and profitable and therefore to be observed 1. Because God himself hath expressed and set down a certain number of the Tables and Commandements of the Decalogue 2. Because Christ divideth the summe of the whole Law into two Commandements or into two kindes of commandements 3. Because the right division of the Decalogue maketh to the understanding of the commandements themselves For it advertiseth us of the degrees of obedience and sheweth that the worship of the first Table is the chief and principall Now the Decalogue is divided after a three-fold manner The first division of the Decalogue into two Tables 1. The Decalogue is divided by Moses and Christ into two Tables the former whereof compriseth our duties towards God immediately the latter our duties towards God mediately Or the former teacheth us how we are to demeane and behave our selves towards God the latter what duties wee owe to our neighbour This division is grounded on the expresse Word of God Deut. 10.1 â— Hew thee two Tables of stone It is also grounded on this that Christ and Paul referre the whole Law to the love of God and our neighbour Thou shalt love the Lord thy God with all thine heart with all thy soule Exod. 32.15 Deut. 4.13 Mat. 22.37 38 39. Two canses of this division and with all thy minde this is the first and great commandement and the second is like to this Thou shalt love thy neighbour as thy selfe This division hath these uses Two canses of this division 1. That wee may better conceive the sense and scope of the whole Law and understand what is the perfection of obedience 2. That we observe the common rule namely that the commandements of the second Table yeeld to the commandements of the first in the same kinde of worship That is that the love and glory of God is to be preferred before the love and safety of all creatures Acts 5.29 according to that saying Wee ought rather to obey God than men The second division of the Decalogue into ten commandements 2. The Decalogue is divided into tenne Commandements whereof foure are ascribed unto the first and the six other unto the second Table Now God numbred out these ten commandements or lawes not that he was delighted with this number more than any other but because the titles and arguments of the things themselves to wit the duties were so many in number For in these ten laws all that we owe unto God and our neighbour is so comprehended that nothing is omitted and nothing is superfluous So that the foure commandements of the first Table containe all duties which wee owe unto God immediately and the six commandements of the second Table have in them whatsoever pertaineth to the leading of this life in felicity and happinesse Howbeit there is much dissention about the number of the Commandements For some reckon three some five and some foure Commandements in the first Table and that that division which so ascribeth foure Commandements to the first Table that the first proceedeth of not admitting other gods the second of not making any graven Images the third of not taking the name of God in vaine the fourth of hallowing the Sabbath and referreth the other sixe unto the second Table that this division I say is the truest these reasons declare 1. Those are distinct Commandements The proofe of this second division by foure arguments which are distinguished in the matter which they deliver or whose matter and meaning is distinct and diverse for doubtlesse God when he divided the Decalogue into ten Commandements would that each Commandement should differ â—rom the rest in matter or meaning so that those Commandements which differ in sense are diverse and they which differ not in sense or meaning are not diverse Commandements but one Commandement But the Commandement of not having strange gods and the Commandement of not making
protecting of wedlocke among men Whatsoever therefore maketh for the preserving of chastity and for the protecting of wedlocke is commanded in the Law and the contrary is withall forbidden The vertues of this Commandement 1. Chastity The vertues of the seventh Commandement are in number three Chastity Shamefastnesse Temperancy I Chastity Chastity is a vertue preserving cleannesse of minde and body agreeing with the will of God and avoiding all lusts forbidden by God all unlawfull companying and inordinate copulation and all the desires occasions effects and suspicions either in single life or in wedlocke Chastity hath his first originall from a Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 given by speciall regard and preheminence to this vertue because it is one of those principall vertues that make the image of God God is chaste and will be called on by such as are of a chaste minde Twofold chastity and suffereth chaste prayers to take effect with him Now there is a double chastity 1. Of single life one of single life another of marriage Chastity of single life is a vertue avoiding all lusts 2. Of marriage remaining in a sole estate without marriage Chastity of marriage is to observe in marriage the order instituted by the wonderfull counsell of God The causes of chastity are Foure causes 1 Thes 4.3 4. 1. The Commandement of God This is the will of God even your sanctification and that ye should abstaine from fornication that every one of you should know how to possesse his vessell in holinesse and honour Follow peace with all men and holinesse without which no man shall see the Lord. 2. The preservation of Gods image 3. A study and desire to avoide the defacing of Gods image and the conjunction that is betweene God and the Church Heb. 12.14 1 Cor. 6.15 18. Flee fornication Know ye not that your bodies are the numbers of Christ shall I then take the members of Christ and make them the members of an Harlot God forbid The contrary vices 4. Rewards and punishments The extremities of chastity are counterfeit chastity uncleane single life whore-hunting keeping of concubines incest adultery and all wanton and unwieldy wicked lusts their causes occasions and effects all unlawfull conjunctions all corrupted desires that violate and hurt the conscience also in marriage Three kinds of lusts Now all sorts of lusts may be referred unto three severall kinds Of the first kinde are those which are contrary to nature and from the Devill namely such as are even against this our corrupt nature not onely because they corrupt it and bereave it of that conformity with God but also because this our corrupt nature abhorreth them Of this kinde are those which are recited by the Apostle Rom. 1. as confounding of kinds and sexes likewise the unnaturall abusage of woman-kinde These haynous sins and horrible trespasses are to be punished by the Magistrate with extraordinary punishments Incest hath for a great part a repugnancy with this our nature albeit there were examples of incest in our first Parents because those were done of necessity 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 from marriage adulteries betweene persons that are both married companying of married persons with others that are unmarried If a married person have company with another married person Double adultery it is a double adultery for he violateth both his owne wedlocke and the others If a married man have to doe with an unmarried woman Simple adultery Simple fornication it is simple adultery Simple fornication is of those that are unmarried Magistrates are by duty bound severely to punish incests and adulteries For they are much more haynous then thefts and robberies God appointeth death for adulteries Now although God did not ordaine that simple fornication also be punished with death yet when he saith after Let there not be a whore amongst you he signifieth that it is to be punished in his kinde There are other things also which are committed of this our corrupt nature with an evill conscience as lust and evill desires unto which we yeeld or wherewith we are delighted neither endeavour to avoide them Such vicious and lewd desires and the like although they be not punished in the Civill court yet are they joyned with an evill conscience and are punished of God Of the third kinde are corrupt inclinations unto which yet good men doe not yeeld but withstand them and take away from them all occasions and their conscience is not troubled because God is invocated and called upon and the grace of resistance is desired and there is remaining in their hearts a testimony of the remission of their sins And for a remedy for these sins after the fall was marriage appointed Therefore against those inclinations it is to be said It is better to marry then to burne 1 Cor. 7.9 But yet S. Paul neverthelesse by those words doth not allow such marriages as are untimely hurtfull to the Common-wealth entred into before a lawfull age or unhonest that is against good orders and manners II Shamefastness Shamefastnesse is a vertue abhorring all filthinesse joyned with a shame griefe and sadnesse either for some former uncleannesse or for feare of falling into any hereafter and having a purpose and desire to flye not onely uncleannesse it selfe but also the occasion and tokens and signes of uncleannesse Shamefastnesse is required unto chastity as a furtherance and cause of chastity and also an effect consequent and signe thereof The extremities or vices contrary to shamefastnesse are The contrary vices 1. Shamelesnesse or impudency which maketh light of uncleannesse 2. A rude and uplandish bashfulnesse or an uncivill and perverse bashfulnesse when a man is ashamed of that whereof he ought not to be ashamed as of a thing which is good and honest and requireth not any bashfulnesse to be shewed therein 3. Obscenity and scurrility or ribaldry III Temperancy Temperancy is a vertue observing the meane agreeable to nature honesty mediocrity and order of persons places and times according to the law and rule of nature in things concerning the body as meate and drink and in the desire of them Temperancy is required unto chastity as a cause without which we cannot be chaste and is the mother and nurse of all other vertues Take heed to your selves Luke 21.34 lest at any time your hearts be oppressed with surfeiting and drunkennesse and cares of this life Ephes 5.18 Be not drunke with wine wherein is excesse Walke honestly as in the day not in gluttony and drunkennesse neither in chambering and wantonnesse nor in
strife and envying Rom. 13.13 14. But put ye on the Lord Jesus Christ and take no thought for the flesh to fulfill the lusts of it The extremities of temperancy are 1. Intemperancy in meate The contrary vices and quaffing of the drink gluttony drunkennesse even to the overture of our stomack and head-reeling 2. Luxury which is too much prodigality and needlesse superfluity in meate apparrell houshold-stuffe c. 3. Hurtfull temperancy or too great abstinency and hypocriticall not agreeable to nature such as is the abstinency of Eremites Likewise superstitious fasts OF MARRIAGE WHereas Marriage is authorised in this Commandement we are to consider of it 1. What Marriage is 2. What are the causes of the institution of Marriage 3. What Marriages are lawfull 4. Whether it be a thing indifferent 5. What are the duties of married persons 6. What things are contrary to Marriage 1. What Marriage is MArriage is a lawfull and indissoluble conjunction of one man and one woman instituted by God for the propagation and increase of mankinde that we might know him to be chaste and to detest all lust and that he will gather unto himselfe out of mankinde thus lawfully multiplied an everlasting Church whereof he may be knowne and worshipped aright Lastly that it might be a society and fellowship betweene man and wife of labours cares and prayer 2. What are the causes of the institution of Marriage THe author of Marriage is God himselfe For marriage is no invention of man but instituted by God in Paradise before the fall of man Now the causes for which marriage was instituted are as we may learne out of the definition of marriage 1. The meanes of multiplying mankinde 2. The gathering of the Church 3. The image and resemblance of the conjunction betweene God and the Church 4. That loose and wandring lusts might be avoided 5. That there might be a society and fellowship of labours and prayer That fellowship is more neere and strait and therefore sendeth out more ardent and earnest prayers because we doe more ardently and earnestly help them by our prayers unto whom we are joyned in labour and affection As the Parents pray more earnestly for the children then the children for their Parents because as the Proverb goeth Love doth descend not ascend 3. What Marriages are lawfull Eight conditions of lawfull marriage THat Marriage may be a lawfull conjunction these things are thereto required 1. That Matrimony be contracted betweene persons fit to be joyned 2. That is be contracted by the consent of both parties 3. That there be adjoyned also the consent of others whose consent is required by Law as namely Parents or those who are in the place of Parents 4. That there be no errour committed in the persons 5. That in the contract honest conditions decency and a lawfull course or processe be observed 6. That Matrimony be contracted betweene two persons onely Gen. 2.24 Mat. 19.5 They two shall be one flesh The Fathers indeed of the Old Testament had many wives but wee are to judge according to laws and not according to examples 7. That it be contracted in the Lord that is betweene the faithfull and with the invocation or calling on of God 8. That it be not contracted betweene persons in such degrees of kindred as are forbidden of God and honest Laws Kindred is either consanguinity or affinity though some take kindred and consanguinity for one and the same thing Consanguinity Consanguinity is betweene persons springing from one and the same stocke Affinity and neerly allied in bloud Affinity is alliance rising by marriage between the kinsfolks of man and wife A stocke The stock is the person from whom the rest are derived A line Now kinsfolks are distinguished by line and degree A line is an order of kinsfolkes A degree descending or comming of one stocke A degree is a distance betweene kinsfolks on the fathers or mothers side from the first stocke Concerning those degrees this common rule is to be observed How many persons there are from the stocke so many degrees there are By Gods Law the second degree and by laudible politick Laws of men the third degree is forbidden The division of a line in kindred 1. Ascendents 2. Descendents 3. Collaterals Collaterals are 1. Equall 2. Unequall That the degrees prohibited Levit 1. are prohibited likewise by nature it selfe proved by foure reasons The line is either of Ascendents or Descendents or Collaterals The Ascendents are all the Ancestors and Progenitors The Descendents are all the Progeny The Collaterals are they that are not borne one of another but come all from the same two parents The line of Collaterals is either Equall or Vnequâ—ll It is Equall when there is equall distance from the common stock Vnequall when the distance is unequall The prohibitions of degrees of consanguinity from marriage are expressed and set downe by God Levit. 18. And that they are Morall and Naturall it is proved 1. Because the Gentiles are said through breach of those degrees to have committed abomination and to have beene cast out for them But the Gentiles had not the Ceremoniall or Civill Law of Moses 2. Because for breach of these Laws that is for loose lusts and incestuous marriages God punished the world with a deluge 3. From the end because the end that is the prohibition of incest in reverence of blood was made universall perpetuall and morall 1 Cor. 5. 4. Paul most sharply reprehendeth and commandeth the incestuous person to be excommunicated which had married his fathers wife and John the Baptist saith to Herod Mat. 6.18 It is not lawfull for thee to have thy brothers wife 4. Whether it be a thing indifferent Marriage granted to some free untu otherstand for others necessary MArriage is licenced by God to all persons that are fit for it It is a thing Indifferent that is neither prescribed nor forbidden of God but left free to them who have the gift of continency But whosoever are not indued with this gift of continency unto all them marriage is not a thing indifferent but commanded unto them as necessary from God himselfe that they marry in the Lord. 1 Cony 1 2 8 9. It were good for a man not to touch a woman Neverthelesse to avoid fornication let every man have his wife I say unto the unmarried and unto the widowes it is good for them to abide even as I doe But if they cannot abstaine let them marry for it is better to marry then to burne But a just and convenient time is to be observed in first and second marriages and we may not give passage to the flames of loose lusts but as much as lyeth in us coole and allay and quite quench them by prayer and by all diligent endeavour and as we are not to runne on herein untill touch of conscience so neither are we to proceed so farre as to the
breach of civill honesty which how highly it was respected by the ancient Romans and how heedfully regarded in their Laws witnesse Plutarch who in the life of King Numa thus writeth Women remained widowes ten months after the decease of their husbands or else she that would marry within that time was bound by Numa's order to sacrifice a Cow great with calfe For when a just and lawfull time of marriage is not observed then is that thing a cause of many evils and troubles in Civill and Ecclesiasticall affaires But notwithstanding whosoever hath once lawfully and in the Lord contracted matrimony it is never permitted or lawfull for them to dissolve or loose the bond of matrimony once contracted except it be for adultery 5. What are the duties of married persons Duties common to both parties THE common and mutuall duties of married persons are 1. Mutuall Love 2. Spousall faith and truth as each to love the other onely continually and constantly 3. Community of goods and a sympathy and fellow-feeling in evils and calamities 4. The bringing forth and bringing up of children 5. Bearing with infirmities with a desire to cure them The proper duty of the husband is 1. To nourish his wife and children The husbands proper duties The wives 2. To governe them 3. To defend them The proper duty of the wife is 1. To be a helper unto her husband in maintaining and preserving their houshold substance 2. To obey and reverence her husband When these things are neglected they grievously trespasse against the lawfull use of marriage 6. What things are contrary to Matrimony UNto Matrimony the same vices are contrary which are repugnant to chastity 1. Fornications and adulteries whereby spousall loyalty and chastity is broken of one or both parties Likewise incests unlawfull copulation and abuses of marriage 2. Rash divorces which of ancient were common among the Romans and Jews and are usuall at this day among barbarous Nations divorces I say which are made not in case of adultery either parties forsaking the other But the person that is forsaken or is sollicited to admit a forsaking doth not cause the divorce but the other 3. Forbidding and reproving of marriage ON THE 41. SABBATH Quest 110. what doth God forbid in the eighth Commandement Answ Not only those thefts a 1 Cor. 6.10 and robberies b 1 Cor. 5.10 Esay 33.1 which the Magistrate punisheth but by the name of theft he comprehendeth whatsoever evill crafts fetches and devices whereby we seeke after other mens goods and endeavour by force or with some shew of right to convey them over unto our selves c Luke 3.14 1 Thes 4.6 of which sort are false weights false elns uneven measures d Prov. 11.1 16.11 Ezek. 45.9 10. Deut. 25.13 deceitfull merchandise counterfeit coine usury e Psal 15.6 Luke 6.35 or any other way or meanes of furthering our estate which God hath forbidden To these we may adde all covetousnesse f 1 Cor. 6.10 and the manifold waste and abusing of Gods gifts g Proverbes 5.16 21.20 Quest 111. what are those things which God here commandeth Answ 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 desire to be dealt with my selfe h Mat. 7.12 and that I doe my wone worke painfully and faithfully that I may thereby help others also who are distressed with any need or calamity i Ephes 4.28 The Explication BY this Commandement is enacted and decreed a distinction of possessions For the end of this Commandement is the preservation of goods or possessions which God giveth to every one for the maintenance of their life For if we may not steale then must every man possesse his owne God therefore forbiddeth all deceit evill crafts fetches and devices whereby our neighbours wealth is impaired diminished and his possessions confounded or his title or right in any thing wrongfully made litigious and called into question Contrariwise he commandeth all such vertues as make for the maintenance and furtherance of our neighbours estate Thou shalt not steale that is thou shalt not covet or attempt by guile to conveigh thy neighbours goods unto thee Therefore defend preserve increase them and give thy neighbour his owne Now Theft is onely named Why theft is here named as being the grossest kinde of defrauding that by it the rest of the like quality might be understood and that for the same as the scope or end other vices or sins of like nature and their antecedents and consequents might be prohibited and forbidden The vertues of this eighth Commandement together with their extremes or contrary vices Commutative justice Commutative justice which is a vertue in purchasing of goods not coveting after another mans goods and keeping an equality by number in bargaines and in the common trade of life in the purchasing and exchanging of things according to just Laws betweene the ware and the price the desert and the reward whether it be in purchase or buying or in exchange of things Of the Dominion and Division of things Justinian the Roman Emperour thus entreateth Some things are by the law of Nature common to all as the ayre running waters the sea and sea-shore Some are publick or common to all under the same Empire and Regiment as rivers havens and the use of the bankes of rivers Some are common to a whole City as theatres race-downes c. Some are no mans as religious things hallowed and consecrated but the most or greatest part of things in this world belong to some private and singular man and are by him divers wains purchased So that all things other arâ— no mans or some mans Therefore those things are translated to another owner which are either no mans or are belonging to other men Those things that are no mans become theirs who get them and if thou seine upon that which is no mans thou shalt injuâ—â—eâ—o man Those things thaâ— belong to anâ— her man are passed from him either by violence the owner being unwilling thereto or by grant according to the owners will and liking Those things are passed from the owners against his wâ—ll which are either by right of warre or by captivities taken away from an enemy Those things are passed away with the owners liking which are passed to another either by inheritance or by contract and bargaine By inheritance things are passed over to another either by testament or without any testament A contract oâ— bargaine is a consent and agreement betweene any of passing over any things or of the communicating or exchanging of them according to just and honest haws All contracts are comprehended under commutative justice Ten sorts of contracts Now there are ten sorts of Contracts 1. Buying and selling when a thing is passed from the buyer to the seller so thâ—â— the buyer pay the seller a just equivalent price for it
This is sometimes either with a condition of selling it againe or with a condition of not selling it againe so that the buyer cannot sell that which he bought unto others Unto buying belongeth the buying of revenues for that is no usury as neither is the setting out of ground to farm at a certain rate yeerly to be paid 2. Loane which is a contract wherein the use of a thing is passed to another so that there be repaied as much againe In loane a thing is given not that the same thing should be restored but the like or that which is of the same value 3. There is another loane which is called Commodation when the use of a thing is granted a man for a certaine time so that without any price or valuation the self-same thing be precisely restored whole and sound 4. Donation or by deed of gift when a thing is passed from the right owner who hath the right of giving it by free grant and will to another without any recompence conditioned Object Justice requireth that we give like for like but this is not done in donation Therefore this is repugnant unto justice Answ Justice requireth it if they be given with that minde and purpose as to have recompence 5. Exchange when a thing is changed by the right owners consent or when one thing of like value is given for another 6. A letting to hire which is a contract whereby the use not the right or possession of a thing is passed by the right owners to another upon a certaine price and for a certaine time so that the same thing be restored safe and sound 7. Pledging or gaging when a thing is passed to another as being bound to be his for use onely till such time as other things which are owed him are repayed to him or when a thing is delivered a man for a certaine time that if in the meane season it be not redeemed the other may have the right using of it at his pleasure 8. Committing on trust when a thing is delivered to another to keep so that neither the use nor the possession but onely the keeping and custody of the thing is committed unto him 9. Partnership which is a certaine contract used by them who trafficke together wherein one imployeth his money the other his worke or labour with this condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that part of the gaine and losse may come to each of them and either of them either reape the whole gaine or beare the whole losse 10. A certaine contract wherein the use of a ground or the possession of a ground to use is passed by the owner unto an husbandman with a certaine condition as namely that he till and labour the ground delivered to him and be bound to the Master to performe certaine duty The contrary vices or some certaine service These diverse kinds of contracts are to be observed for better understanding of commutative justice The extremes or vices contrary to commutative justice are these 1. Unto commutative justice are repugnant all unlawfull conveiances of things What theft is and how many kinds there are of it which are done either by violence as robberies or by guile and deceit as theft Theft is the taking away of that which belongeth unto another besides the owners knowledge and will with minde and purpose to deprive him thereof The speciall sorts of theft are 1. Robbery of a comman treasure 2. Sacriledge which is taking away of some consecrated and hallowed thing 3. Counterfeiting of merchandize when one useth sleights and guiles in contracts cousenages and all corruptions of contracts among which usury hath not the lowest place 4. Vsury is that which is taken above the principall in regard of the loane onely From usury are exempted just contracts partnership buying contracts of paying rents just recompence of any dammage of losse There are many questions of Usury concerning which we may judge according to that saying Doe as thou wilt be done unto and what thou wilt not have done unto theâ— that doe not thou unto another II Contentednesse Autaâ—key or contentednesse which is a vertue whereby we are contented with those things which we presently injoy and have justly gotten and meekly suffer poverty and other discommodities neither are broken through want and penury not gape after other mens goods or substance nor covet things needlesse and unnecessary The extremes of this vertue The contrary vices in the defect are Theft and Covetousnesse In the excesse A feigned refusall when one maketh shew as if he were unwilling to receive such things which yet he could and gladly would receive Likewise Inhumanity which is to refuse all things III Faithfulnes Fidelity or faithfulnesse which is a vertue that heedeth anothers harmes and endeavoureth to avert them and gladly and diligently performeth all the parts of his calling and doing his duty to this end that God may be honoured and we sustaine our life and that there may be sufficient of things necessary for us and ours and also that we may yeeld succour and make supply of necessaries unto others He that undergoeth not those labours which he is able and ought to undergoe committeth theft Object There is mention made of fidelity in the fifth Commandement Therefore it hath no place here How this vertue is comprised under the fifth Commandement and hâ—w under this eighth Commandement Answ It is no absurd thing that one and the same vertue should be placed in divers Commandements for divers ends and respects For the ends of actions make the actions differ Fidelity is placed in this Commandement as it is a diligence and endeavour imployed in the withstanding of others discommodities and doing such works and labours whereby we may get us food raiment and things necessary Fidelity is placed in the fifth Commandement as it is an obedience shewed in doing our duty The contrary vices The extremes hereof are 1. Vnfaithfulnesse not respecting or heeding any harmes and dammages neither diligently performing the duties of his calling and vocation 2. Retchlesnesse and slothfulnesse which onely taketh part and fruition of publique commodities but it selfe conferreth nothing to the common society of men IV Lâ—berality Liberality which is a vertue giving to them that want according to the rule of upright reason that is which imparteth unto others his owne goods not by any due bond or obligation but according to the Law of God and nature or for godlinesse and charity sake with a liberall heart according to his owne ability and the necessity of others as well knowing where when to whom and how much he may give and observing a mediocrity and meane betweene base niggardlinesse and riotous prodigality The contrary vices The extremes hereof in the defect are Illiberality Covetousnesse Basenesse Covetousnesse is a desire of increasing our substance by right and wrong and a restraint of just and lawfull giving or which on distrust of
the fall Repl. An affection or appetite even in nature now corrupted to desire good things and eschew hurtfull things is not sin because it is a thing made of God and a motion good in selfe But such is Concupiscence Therefore it is no sin Answ to the Major The appetites and motions of nature are good in themselves as they are meerly motions not as they are inordinate motions and are carried unto such objects as God hath forbidden as all motions and appetites of corrupt nature are because either they affect not such objects as they ought or affect them not in such sort and to that end which they ought and therefore are all vicious and very sins An evill tree cannot bring forth good fruit Mat. 7.18 To desire the fruit of a tree was naturall but To desire it contrary to Gods expresse Commandement as it was desired of Eve was a motion in its owne kind and nature corrupt and very sin Object 2. That which is not in our power to cause either to be in us or not to be in us is no sin Concupiscence is so in us that it is not in our power to shake and put it off Therefore it is no sin Answ The Major is false For sin is not to be esteemed by the liberty or necessity and bondage of our nature but by the will and law of God Whatsoever disagreeth herewith is sin whether men have power to avoid it or no and God requiring of us impossible things doth not injure us because he commanded them when they were possible Though we have now lost our ability of performing yet God hath not lost his right of requiring that of us which he left with us Object 3. Sin maketh men obnoxious to the wrath of God But Concupiscence doth not make the regenerate obnoxious to Gods wrath For there is no condemnation to them which are in Christ Jesus Therefore Concupiscence at least in the regenerate is no sin Rom. 8.1 Answ There is a fallacy of accident in the Minor For it is but by accident that concupiscence doth not make the regenerate obnoxious to the wrath of God that is by reason of the grace of God not imputing it to the faithfull But this cometh not thereof as if concupiscence were not sin for neither doe other sins condemne the regenerate not because they are no sins but because they are remitted by Christ Object In Baptisme Originall sin is taken away Therefore Concupiscence is not sin in those that are baptised Answ to the Antecedent Originall sin is taken away in Baptisme not simply but as touching the guilt of it but corruption and an inclination to sin remaineth in them that are baptised And this is it that the Schoolemen say The Formall of sin is taken away and the Materiall remaineth Repl. Where the Formall is taken away there also the thing it selfe is taken away because the forme of every thing is the cause of the being of it But in Baptisme the Formall of Originall sin is atken away Therefore Originall sin in it selfe is taken away in Baptisme Answ Here is a fallacy taking that to be generally meant of the whole which is spoken but in part The Formall of sin is taken away not simply but as touching the guilt of it For there is a double Formall of sin 1. A repugnancy with the law A double formality of sin and an inclination to sin 2. The guilt which is the ordaining of it to punishment The guilt is taken away but the inclination abideth I see another law in my members Rom. 7.23 rebelling against the law of my mind and leading me captive unto the law of sin which is in my members Quest 114. But can they who are converted unto God perfectly observe and keep these Commandements Answ No but even the holiest men as long as they live have only small beginnings of this obedience a 1 John 1.8 Rom. 7.14 15. Eccles 7.22 1 Cor. 13 9. yet so that they begin with an earnest and unfeigned desire and endeavour to live not according to some only but according to all the commandements of God b Rom. 7.22 Psal 1.2 The Explication THe Question here is How the law is possible and Whether regenerate men may perfectly keep it which was the seventh question proposed to be considered of concerning the Law That this Question may be the better understood we are to distinguish the nature of man 1. As it was first entire and uncorrupt and 2. Afterwards fallen and 3. Againe restored The law was possible to be fulfilâ—ed by man his nature being uncorrupt Vnto nature entire and uncorrupt the whole law as touching all parts and degrees thereof is possible as unto Angels for man was created unto the image of God in perfect holinesse and righteousnesse It is impossible to corrupt nature Gen. 6.5 8.21 Jerem. 13.23 Mat. 7.18 Rom. 14.23 Ephes 2.1 3. 2 Cor. 3.5 Vnto nature corrupted after the fall the fulfilling of the law is so impossible that it cannot so much as begin obedience acceptable to God according to these Scriptures All the thoughts of man are only evill continually even from his youth Can the Black moore change his skin or the Leopard his spots then may ye also be good that are accustomed to doe evill A corrupt tree cannot bring forth good fruit Whatsoever is not of faith is sin Wee are dead in our sins by nature the sons of wrath Wee are not able of our selves to thinke anything as of our selves How far forâ—h it is possibâ—e to restored nature Vnto the regenerate who have nature restored againe the law is possible 1. As concerning outward order and discipline 2. As concerning the imputation of Christs righteousnesse that is by the benefit of justification and regeneration both which benefits we obtaine by faith 3. As touching the beginning of inward and outward obedience in this life 1 John 5.3 This is the love of God that wee keep his Commandements c. Hee that without the beginning of obedience that is without regeneration glorieth that he knoweth and worshippeth God is a lyar But the law is impossible to the regenerate How it is impossible to restored nature Psal 143.2 in respect of God that is as touching the perfect inward and outward obedience of the law Enter not into judgement with thy servant O Lord for in thy sight shall no man living be justified For 1. They fulfill not the Law perfectly because they doe many things contrary to the law 2. And those things also which they doe according to the law are imperfect For in the regenerate are many sins yet remaining as originall sin many actuall sins ignorances infirmities which their sins notwithstanding themselves acknowledge and bewail Wee have all been as an uncleane thing Isa 64.6 A three fold difference between the regenerate and unregenerate sinning and all our righteousnesse is as filthy clouts Therefore regenerate sinners
constrained by the law and feare of punishment unto whatsoever discipline or order like as are the wicked but yet they are taught and instructed by the Law of God what worship is pleasing unto God and the holy Ghost useth the voice of the law to teach and incline them to an obedience not constrained or hypocriticall but true and voluntary so that not only the law commandeth them what to doe but the Spirit also of grace doth give them ability to obey For this is not to be under the law and the law not to be given unto the righteous So then the bond and doctrine remaineth albeit the condemnation and constraint is taken away For unto this are we bound that our obedience be most free and voluntary We are debâ—ers not to the flesh to live after the flesh Rom. 8.12 The law is not given to the righteous man to wit constraining and condemning him Object 7. We are not under the law but under grace Therefore the law bindeth us not Rom. 6.14 Ans This is a fallacy mis-interpreting the words alledged For Not to be under the law importeth as much as Not to be held or bound to the obedience of the law but to be freed from the curse or constraint of the law as To be under grace is To be justified and regenerated by the grace of Christ Repl. They who are bound to perform the law and performe it not are subject to condemnation But we are not subject to condemnation for there is no condemnation to them that are in Christ Jesus Rom. 8.1 Therefore we are not bound to performe the law Ans The Major is true but with these conditions 1. If he that is bound to perform the law be bound to perform it in his own person but we are bound to performe and doe performe the law not in our selves but in Christ 2. If he be bound to performe it in himselfe alwaies or at all times perfectly but we in this life are not bound to performe the law perfectly in our selves but only to begin obedience according to all the Commandements thereof Object 8. The law is the letter which killeth and The ministery of condemnation But There is no condemnation to them that are in Christ Jesus 2 Cor. 3.6 9. Therefore the law pertaineth not to them that are in Christ Jesus that is Christians Ans 1. Here is a fallacy of Accident For the law is the letter which killeth not of it selfe but by the default of men who the more they perceive and see a dissimilitude between themselves and the law the more they despaire of salvation and so are killed 2. The law alone without the Gospel is the letter that is a doctrine teaching only requiring obedience denouncing Gods wrath and death to the disobedient and not working that spirituall obedience which it requireth But being joyned with the Gospel which is the spirit it also beginneth to become the spirit that is effectuall unto obedience in the godly because the regenerate begin of their owne accord to obey the law How the law is the letter and how the Gospel is the spirit The law then is the letter to wit 1. Alone by it self and without the Gospel 2. In respect of unregenerate nature Contrariwise the Gospel is the spirit that is the ministery whereby the holy Ghost working in us spirituall obedience is given not that all who heare forthwith receive the holy Ghost and are regenerated but because by it faith is received whereby our hearts are quickned so that they begin obedience to the law Wherefore hereof it followeth not that the law is no longer to be taught in the Church for Christ saith of himself I am not come to destroy the law Matth. 5.17 Rom. 3 31. Christ in himselfe fulfilled the law two waies and in us two waies but to fulfill it Through faith we establish the law And Christ in himselfe fulfilled the law two waies 1. By doing 2. By suffering For he was just and righteous in himself and brake no tittle or jot of the law and for our sakes partly did those things which he was not bound to doe partly sustained the punishment of the law In us likewise he fulfilled it two waies 1. By teaching it us 2. By giving us his holy Spirit for assistance in the performance thereof in some measure as we have heretofore in the doctrine touching the Abrogation of the law more fully declared Object 9. That which increaseth sin is not to be taught in the Church Rom 7.3 The law increaseth sin Therefore it is not to be taught in the Church Answ There is a fallacy of Accident in the Minor The law increaseth sin by an accident to wit by reason of mans corruption and that two waies 1. Because mans nature is so corrupt and wayward from God that men doe not what they know to be pleasing unto God Two waies by which the law is said to increase sin and contrariwise earnestly desire and most wilfully commit yea even with greedines that which they know hee hath forbidden Because it sheweth wrath when men the more they know by the law their sins and the punishments they have deserved the more they fret against God hate and despite him and run into desperation But of it selfe the law worketh righteousnesse conformity with God the love of God c. The law also by it selfe increaseth sinne but the word Increase is then taken in another sense to wit it sheweth unto us and forceth us to acknowledge the greatnesse and multitude of our sins but it doth not so increase sin as to make that sin which is little in it self more great and grievous So then there are foure termes in the argument by reason of the ambiguity of the middle terme therein namely the word Increaseth Object 10. Yee are dead to the law by the body of Christ that yee should be unto another even unto him that is raised up from the dead Rom. 7.4 that yee should bring forth fruit unto God And Gal. 2.19 I through the law am dead to the law and that I might live unto God I am crucified with Christ Thus I live yet not I now but Christ liveth in mee and in that I now live in the flesh I live by the faith in the Son of God Hence they conclude If wee be dead to the law and are Christs who now liveth in us then is not our life now schooled and ruled by the direction of the law but by Christ onely Answ But seeing the Apostle himself saith That the law is not made voide Rom. 3.31 but established by faith this phrase To die unto the law doth not signifie to be exempted from the obedience of the law but to be freed from condemnation and from the provokement of sin which the law worketh in the unregenerate whereas wee being ingraffed into Christ enjoy in him both a full satisfaction for our sins for which
the law condemned us and the Spirit of regeneration bending and inclining our hearts not to an hatred of the law wherewith they first did burn but to the study and desire of obedience and righteousnesse Therefore he addeth Rom. 7.4 That â—ee should be unto another who is raised up from the dead that yee should bring forth fruit unto God Againe Wee are delivered from the law being dead unto it Rom. 7.6 wherein wee were holden that wee should serve in newnesse of spirit and not in the oldnesse of the letter In the other place this is the Apostles meaning I through the law to wit which accuseth us of sin and terrifieth the consciences of men am dead to the law that is cease to seek for righteousnesse in the law and begin to seek for it in Christ For this is it which he addeth I am crucified with Christ namely by the participation of Christs merit and the mortification of sin that I might live to God according to the will of God expressed in the law For hee liveth to God who obeyeth God and honoureth him through his obedience But this the doctrine of the law doth not work in nature now corrupted except we passe from the law to Christ by faith that he may live in us and we in him that is that he may be effectuall in us through the working of his holy Spirit 1. By suggesting and speaking comfort in our hearts of the remission of our sins then by making us like unto himselfe by regeneration that the law may no longer condemne us and cause wrath but we may delight in the law of God concerning the inner man Rom. 7. So then we are delivered from the law and die to the law so Christ liveth in us that we begin 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 us by his Spirit than which was created in our nature darkned and eclipsed by sin and described in the law neither is there another spirit authour of Gods law and worker of our conformity with God in our nature uncorrupted and restored Object 11. I will make a new covenant with the house of Israel not according to the covenant that I made with their Fathers Jerem. 31.31 Here they say That God promiseth not to renew ehe old covenant which is the law but to make a new which is the Gospel Wherefore not the law but the Gospel only is to be taught in the Church of Christ But it is manifest that the new covenant is not diverse from the old as touching the substantiall but only as touching the accidentall parts or conditions and circumstances thereof For although the old shadowes and dark types are taken away and a most cleere doctrine of the prophecies and figures fulfilled by Christ hath succeeded and 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 way both of obtaining salvation and of Gods spirituall worship in times past that now is Unto this beare witnesse the words themselves of the Prophet Jeremy Jerem. 31.33 I will write in their hearts my law hee saith not another law but the same which in times past I gave them Jerem. 31.34 I will be their God and they shall be my people I will forgive their iniquity and will remember their sins no more For these conditions of the covenant are found as well in the Old as in the New The difference only is that these are not the proper benefits of the law but of the Gospel which two parts of the Old and New Testament the Prophet here opposeth one to the other calling the law the old covenant and the Gospel the new covenant as being the principall part of the covenant and therefore he ascribeth these blessings to the new covenant because thereon dependeth whatsoever grace of Christ befell unto the old Church and therein are those blessings more fully manifested and exhibited by Christ which were also promised and granted 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 covenant he doth not abolish but establish the law by the preaching of the Gospel whereby the hearts of men are regenerated that they may begin to obey the law and therefore he delivering here a difference between the law and the Gospel doth so substitute the new covenant to the old as that he saith that that part of the covenant which is the Morall law must be retained and written in our hearts Now if they urge these words which the Prophet addeth They shall teach no more every man his neighbour for they shall all know me That hereby they may conclude Jerem. 31.34 That men are not in the New testament to be willed to know God for that they shall of themselves know and obey him they erre too grosly going about to remove the instrumentall cause by reason that the effect in the N. 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 law and the Gospel Neither doth it follow that they are not bound neither are to be urged by incitements of exhortation because they doe their duty of themselves For binding and exhorting is a far other thing than constraining Wherefore in two respects hath the law place in instructing the regenerate namely that they may learne of the law the will of God and may also by the law be more and more incited willingly to obey God Object 12. The law is not necessary unto salvation Therefore it is not to be taught in the Church Ans This reason is a fallacy reasoning that not to be simply so which is not in some respect so For albeit the law is not necessary to this that wee should through our obedience to it be saved yet it is necessary unto other things as hath been taught already in the doctrine concerning the use of the law Object 13. In Christ are hid all the treasures of wisedome and knowledge Againe Col. 2.3.10 John 1.16 Yee are complete in him Of his fulnesse have all wee received Therefore wee must not goe back from Christ to Moses and there is no need of the law in the Church of Christ. Answ This reason deceiveth by inferring a false consequent because it proceedeth from the putting of the whole to the deniall of a part The whole wisedome and knowledge that is the doctrine of Christ delivered by him unto us is sufficient and necessary for the Church but a part of that doctrine is the Morall law also because Christ commandeth not Faith onely but Repentance also and amendment of life to be preached in his Name and hee himselfe delivered
minde to God himself the Creatour of all things and the fountaine of all benefits or gifts 2. If we desire that he will give to the bread obtained and received from him Levit. 26.26 a force and vertue of nourishing and sustaining our bodies that is if we ask not only the bread but the blessing also of the bread at Gods hands For unlesse he blesse all our cares and labours are bâ—t vaine and the very gifts of God become unprofitable yea hurtfull unto us according to that his commination I will breake the staffe of bread Hereby now it is plainly cleere what we desire when we desire bread namely 1. Not great riches but only things necessary 2. That they be bread to us that is that they may be good and saving to us through Gods benediction and blessing wherewith if they be not accompanied the bread shall not be bread but it shall be as a stone or poyson to us For he that giveth bread that it may be to him that receiveth it no better then a stone giveth a stone not bread And such are the blessings which the wicked receive of God and snatch as it were unto themselves 4. Wherefore Christ calleth it our bread CHrist willeth us to desire our Bread not mine thine or any other mans Bread 1. That we should desire those things which God giveth us For the bread is made ours which is given us of God necessary for the sustenance of our life Therefore give us our bread signifieth Give us bread O God assigned unto us by thee which thou wilt have to be ours God as an house-holder doth distribute to every one his portion which we desire for our selves of him 2. That we should desire things necessary gotten of us by lawfull labour in a kinde and trade of life pleasing to God and honest and profitable to the common society that is which we may receive through ordinary meanes and by lawfull waies the hand of God from heaven reaching them out unto us He that will not worke let him not eate 2 Thes 3.10 3. That we may use them with a good conscience and thankesgiving For God will have us assured that when he giveth us these blessings he giveth us with them the power of enjoying them yet so that he will not have us use his gifts as ravenous robbers but freely and with thanksgiving 5. Wherefore Christ calleth it daily bread CHrist calleth the bread which we must desire of God daily 1. Because he will have us daily to desire as much as may for every day suffice us 2. Because he will bridle our raging and endlesse lusts and desires Mat. 6.31 Your Father knoweth what ye have need of A small thing unto the just man Ps 37.16 34.9 is better then great riches to the wicked and mighty Nothing wanteth to them that feare the Lord that is no profitable and necessary thing Therefore give us daily bread that is give us bread sufficient give us so much of things necessary for our life as shall be needfull for every of us in his vocation and calling to serve God and our neighbour 6. Why Christ addeth This day CHrist addeth it 1. To meet with our distrustfulnesse and covetousnesse and to reclaime us from these vices 2. That we should depend on him only as yesterday so this day and to morrow that namely we alwaies looke for the necessaries of this life at the hands of God that we know them to be given us of God not to be gotten by our own hands or labours or diligence that also we know that they being received profit not our body except Gods blessing do accompany them 3. That the exercise of faith and prayer may alwaies be continued in us For as long as it is said This day so long will he have prayer to be continued that so we may yeeld due obedience to that commandement 2 Thes 5.17 Pray alwaies 7. Whether it be lawfull to desire riches THis question together with the next ensuing ariseth out of the former questions For when we are willed to desire onely daily bread and that this day it seemeth at the first sight that it is not lawfull either to desire riches or to put up any thing for the morrow But it is verily lawfull to desire riches if taking away all ambiguity and doubtfulnesse of the word we understand by the name of riches things necessary for the sustenance of life What Epicurus took riches to be As the Epicure defined riches to be a poverty agreeable to the law of Nature This definition is good For they are to be accounted truly rich who have things necessary sufficient to maintaine life and who live content here-with And if we so take the name of riches riches are doubtlesse to be desired of God in as much as we ought to desire such things as are necessary for nature and our place and function whereunto God hath called us The reason hereof is because these necessary things or riches are the daily bread which we ought to desire They are also otherwise defined To be an abundance and plenty over and above things necessary So Crassus surnamed the Rich said that no man was rich but he who was able to maintaine an Army with his revenues If we take riches in this sense riches are not at all to be desired of God For this we are not to aske our daily bread And Salomon in the person of all the godly saith Prov. 30.8 Give me not poverty nor riches by which words the Spirit of God also by Salomon teacheth us to pray against riches that is abundance above things necessary 2 Tim. 6.9 Hither belongeth also that of Paul They which will be rich fall into tentations and snares and into many foolish and noysome lusts which drowne men in perdition and destruction for which causes riches are called Thornes by Christ which cannot be handled without danger of pricking 1 Tim. 6.6 But contrariwise godlinesse is great gaine if a man be content with that he hath But notwithstanding if God hath given us any thing besides those things which are necessary for us let us doe our diligence to use them well or reserve them to good uses For Christ commanded his Disciples to gather up the broken meate which remained that nothing bee lost And famous and notable is the example of Joseph John 6.12 who by the fore-warning of the Oracle Gen. 41. gathered and laid up food in the time of plenty for the yeares of dearth to come But here we must take heede 1. That we repose not our confidence in them 2. We must avoid luxury and all abuse of them 3. We must consider that we are Gods stewards who hath committed these riches unto us to imploy and bestow well Three things to be weighed in our treasuring up of riches and that by this meanes he hath laid a burthen upon us and therefore shall we one
neighbour is 614. Justification The signification of the word 384. How we are justified by grace how by Christs merit how by faith 385. Three causes why faith onely justifieth 386. Foure reasons of our maintenance of this doctrine against Papists ibid. Ten causes why we cannot be justified by works 387. That this doctrine doth not make men either carelesse or profane 389.390 With what difference faith and works are required in them that are to be justified 390. Vide Faith Works K KEy What the power of the Keyes of Gods Kingdome is and why called a key 481.482 Two parts of the power of these keyes 483. To whom the power of these keyes is committed 485. How the power of the keyes differeth from the civill power 488.489 Kill How the Letter is said to kill 23. King Christians are Kings 237. Kingdome What Christs kingdome is 233. what is the kingdome of Christians 237. Foure differences between Christs kingdome and ours 237. How the kingdome of heaven is opened 480. 481. The power of the keyes of this kingdome and what those keyes are 481. 482. Of Gods universall and speciall kingdome 634. The parts of Gods kingdome ibid. c. How manifold ibid. Who is king and head in this kingdome 635. Of the Citizens and Laws of this kingdome 635. 636. Its enemies and laws 636. How it is said to come ibid. Why we are to desire that it might come 637. L LAW The differences betweene the Law and the Gospel are two pag. 2. What it requireth of us 36. A distinction of Law and faith 38. Why the love of our neighbour is called the second commandement 38. What it is to examine our selves by the law and how we do apply the curse of the law to our selves 39. What the law is in generall 516. Its parts 517. How far abrogated and not abrogated by Christ 519. 520. 522. By faith the Law is three waies established 523. In what the Morall law differeth from the Gospell 523. 524. A difference between civill and ecclesiasticall laws 544. Foure uses of the ceremoniall law 617. Two of the Judiciall and Morall law ibid. Seven uses of the Morall law in nature restored 618. Why we are to desire the perfect fulfilling of the law by us in this life ibid. c. How the law is the Letter and how the Gospel is the Spirit 621. Christ in himselfe fulfilled the law two waies 621. And in us two waies ibid. The law is said to increase sin two waies ibid. Letter What is meant by the word Letter in holy Writ 23. How the Letter is said to kill ibid. Liberality What. 608. The affinity between liberality and parsimony 609. Life Eternall life what 375. Who giveth it 376. To whom for what cause how 377 When. 378. Whether in this life we may be assured of everlasting life 378. Lord. Why Christ is called Lord why Our Lord and how many waies 268. 269. Lost Five meanes by which the Spirit is lost 346. Love Why the love of God is called the first and greatest commandement in the law 37. The law and feare of God how they differ 537. Lust What. 602. Three kinds of it 602. 603. Lying What with distinctions 611. M MAgicke What. 534. Magistrates Foure duties which they owe. 592. Man What maner of creature he was made by God pag. 40. The end of his creation ibid. What the image of God is in man 42. How far forth lost and how repaired in man 43. 44. It was necessary that man should have free power either to stand or fall 71. No other creature could sat is fie for man but man 113. How the parts of mans body are attributed to God 152. Marriage What. 613. Its causes 604. Eight conditions of lawfull marriage 604. Whether it be a thing indifferent or no. 605. The duties of married persons ibidem Masse The originall of the word 456. 457. the difference betweene the Lords Supper and it 456. 457. 458. Nine causes for which the Masse is to be abolished 460. Meanes It must be used for three causes 217. Mediatour Our Mediatour must be very man pag. 114. 115. He must be very God 116. Reasons 116. 117. Eight reasons why the Sonne not the Father nor the holy Ghost should be Mediatour 118. 119. What a Mediator is and what need man hath of one 120. The office of a Mediatour 121. What our Mediatour doth for us with the benefit of his Mediatourship 122. Three things in the person of a Mediatour 123. There can be but one Mediatour 123. Christ Mediatour according to both natures 229. Whether there be two natures in Christ our Mediatour 273. The office and properties of Christs Mediatourship 285. 286. 287. Member What it is to be a member of Christ 243. Mercy Arguments of the mercy of God in preserving his creatures 163. Merits No good work of the creature meriteth reward 217. The efficacy of Christs merits performeth three things unto us 223. Whether our good works can merit 514. 515. Ministers Ministry What. 587. It s end degrees and duties 587. 588. Vnto whom it is to be committed 588. Miracles How true miracles are discerned from false 9. Misery Why the knowledge of our misery is necessary 34. Whence knowne 36. It s name and nature ibid. Known two waies 39. Modesty What. 594. Murther Why internall murther is forbidden 596. N NAme Foure significations of distinctions of Gods name 556. The parts and vertues of the right and lawful usage of the name of God 558. What the name of God signifieth 632. Nature Whence the wickednesse of mans nature ariseth 45. Why Nature cannot throughly shew what God is 150. Whether there be two natures in Christ our Mediatour 273. The truth of Christs humane nature proved 273. Sin is not of the nature of mans flesh but an accident only thereof 275. The union of the two natures in Christ 278. A rule touching the properties of both natures in Christ 281. 282. c. Whether Christ suffered according to both natures 293. Neighbour Why the love of our neighbour is called the second commandement 39. O OAthes Vide. Swearing pag. 569. c. Whether all oaths are to be kept 573. why the Israelites kept their oath made with the Gibeonites 574. Omnipotency Three things signified by Gods omnipotency 159. Two differences betweene the Church of God and Philosophy in conceiving of Gods omnipotency ibid. Order A double liberty of the Church in matter of order 18. There is order in the most disordered things 208. P PArents Foure reasons why parents rather then other Governours are to bee obeyed 590. Foure duties of Parents 591. Passeover What it was 467. 468. Its ends and uses 468. 469. Passion Vide Suffering What we beleeve concerning Christs passion 290. What is meant by the name of Christs passion 291. Three differences betweene Christs passion and mens sufferings 292. The causes impellent of Christs passion 294. the ends of it ibidem Passions Humane passions attributed to God for two reasons
is administred by the Priests in Popery and to exterminate all other religions which they condemne but they will not permit the civill Magistrate to enquire into their religion and worship to wit whether it be true or false consonant to holy writ or not whether Priests and Clergie-men live godly or profanely whether Churches and Schooles be well provided for And lastly whether they can by right challenge to themselves ecclesiasticall jurisdiction and such like XVIII But this right of governing Churches and Schooles the holy Scripture in plaine termes attributes to the civill Magistrate for as he is bound with all diligence to procure that the civill good that is justice and equitie be lawfully administred according to the lawes of every province by men skilfull in the law and politicall prudence within the courts and places of Judicature even so his care should not be lesse but rather more that the divine law which is the good of souls that is true religion and piety be taught by Divines holy religious learned honest men in Schools and Churches to their subjects for their soules health according to the law and testimony as the Scripture commands Isa 8.20 Deut. 17.18 This was enjoyned by God to Moses Josuah This is confirmed by the example of many worthy Princes as David Solomon Jehosaphat Ezechia Josia and others who carefully promoted the worship of God reproved grievously wicked disordered Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Paul speaks to the Christian Romans He is the minister of God for thy good Where he understands every kind of good as well civill and earthly as ecclesiasticall spirituall otherwise the Magistracie were no more advantageous to a Christian then to a Pagan And surely it is to be lamented that the Heathens heretofore in this point were of a better mind who by unanimous consent committed to their Kings the care of religion and of the worship of their gods being perswaded thereto both by the law of nature and of nations for they held this to be the proper office of the civill Magistrate to governe their subjects civilly that is to season them with all kind of vertue especially with militarie fortitude and such like XIX The Anabaptists also and Enthusiasts doe admit and grant that the Magistrates office is not onely to be conversant in the Courts of Judicature to administer justice but to punish evill both in time of peace and war with the sword but they will not have Christians to do this or to have any power to doe it because Christ said to his disciples Mat. 5.38 Mat. 26.15 Resist not evill Neither did he give the sword to them but inhibited it to them in these words He that taketh the sword shall perish with the sword The same also say That the New Testament doth not exhort us to shed bloud but to love one another Such phantomes they have out of the Schooles of the Manichees that they may remove from the Common-wealth of Christians all Magistracie XX. To them we oppose the Apostles doctrine Rom. 13.1 4. All power is from God and he is the minister of God What hath God ordained any thing which either lawfully may not or cannot be performed Shall a Heathen serve God better then a Christian Away then with these weak simple men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their fooleries Yet let them be tolerated so long as they trouble not the Church or deny not that obedience and honour which is due to the Magistrate of which matter in the Imperiall Constitutions there is a provident caveat made Of that saying Matth. 5.39 we have already said in the tenth Aphorisme In Matth. 26.52 Christ hath prohibited his disciples and other private men to meddle with the sword because it is not due to Apostles Bishops Ministers and other subjects but God hath taken the sword from Cesar to whom before he gave it but rather committed it to him for he said Give to Cesar what is Cesars And by the Apostle Hee is the minister of God nor doth he carry the sword in vaine It is also true that the New Testament perswades charitie not bloud-shedding in regard of ecclesiasticall and civill societie Sometimes notwithstanding he commands to draw the sword against domestick and forraigne enemies for preservation of the Common-wealth of the Church and of common tranquillitie and peace For God hath commanded expresly even in the New Testament such a revenge and therefore obedience is a part of divine worship Such a revenge also tends to the defence of the godly and therefore it is not contrarie but consentaneous to Charitie XXI But the same men reply That in the New Testament it cannot be proved neither by testimonies nor examples that Christians ought to make war Wee answer First the New Testament doth no waies take away the defence of subjects which sometimes cannot be procured by the Magistrate but by force of armes Secondly the Apostles have writ nothing concerning wars because they were not sent to set up a new forme of Common-wealth in the world but that in the ancient civill government of every place where they left to every one their owne priviledges and rights as it appeares by Paul Rom. 13. and else-where they should gather together a new Church to Christ Thirdly John Baptist Christs forerunner being asked by the souldiers what they should doe did not answer thus Leave off your warring Luke 3.14 but Doe violence to no man neither accuse any falsly and be content with your wages But these wages were paid to souldiers in the wars therefore John did not prohibite war 'T is false then that in the New Testament neither testimonies nor examples are found in which war is mentioned XXII Wee will not now dispute upon what causes or how lawfully war may be waged Let Christian Princes and Magistrates propose this to themselves and think that no lawfull war can be performed but for the recovering of peace and that this is the nature of war that it brings with it much mischiefe Neither can any war be so just but that there is much injustice mingled with it So that it is farre better to fling away Armes to avoid unnecessary warres and not to undertake a just warre untill first all meanes be tried to recover peace without it not onely because the Poet saith Sil. Ital. l. 11. sub fin Rom. 12.18 That peace is the best of all things that ever was bestowed upon man and that one peace is to be preferred to innumerable triumphs but much rather because the Word of God saith If it be possible as much as lyeth in you have peace with all men XXIII Secondly as for the Lawes to which the Christian Magistrate is tied in his government the Ancients said well that Laws were the soule of the Common-wealth and that the Magistrate is a living Law for as no State can subsist without Laws so Laws can have no force without the Magistrate
But now we make no inquiry of the Laws in generall what of how many kinds and which be best but rather what these Laws should be according to which the Magistrate ought to governe a Common-wealth XXIV Which question ought not to be accounted superfluous because many have beene so ignorant that they have not doubted to assever that Christians ought in all things to be subject to the Laws of Moses then which no better judiciall Laws can be made seeing God himselfe did prescribe them to the Israelites which preposterous opinion made great stirs in the Church and Common-wealth at that time when there were such tumults in Munster XXV We must know then that there is not a better Law nor more excellent then the Law of God himselfe which is justly preferred to all others but with this difference that it be done according to Gods will and minde revealed in his Word This difference is taken from the three-fold end and scope of Moses Law For one end considers the manners vertues and vices of all men promiscuously which by the law of Nature to every man are either commanded or prohibited and so God would have his Law contained in the Decalogue to be observed by all men The other end and scope of the Mosaicall Law was to governe the Leviticall Priest-hood by certaine rites and ceremonies which were types of Christs Priesthood These Laws of Aarons Priest-hood God would have to continue and flourish no longer then till the exhibition of Christ and then to be abrogated He that will go about to introduce into the New Testament these legall Ceremonies he must needs both introduce Judaisme and withall deny that Christ is yet come in the flesh The third scope and end of the Law respects the Judaicall politie in which God would discriminate the Israelites from all other people by certaine Laws because Messiah the Saviour of the world was to be borne of the Tribe of Judah this Law God would have to continue so long as the difference of people was observed but when Christ was borne this difference ceased and of two people he made one Mark 16.16 to wit Christians of Jews and Gentiles as Paul witnesseth Ephes 2.14 Therefore Christ commanded his Disciples and Apostles that they should preach the Gospell not to one people alone but to all people through the whole world If any then would obtrude upon Christians this Civill Law as absolutely necessary what else I pray did he do then deny Christ to be yet come in the flesh for the redemption of his people XXVI Hence it appeares that the Ceremoniall and Judiciall Law of God was heretofore to the Jews an excellent Law till Christ came but both these God so appointing it at this day are abrogated by Christ so that the Jews themselves at this time neither will nor can keepe either of them Therefore all people that have among them the Church of Christ have this liberty granted them that they may rule their Common-wealths by their owne usuall and positive Laws As for the Morall Law which is the expresse image of the law of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of common equity God hath not abolished it but it tyes all men by Gods own prescription both Jews Gentiles and Christians to the observation thereof XXVII The summe of all this is 1. That it is the duty of a Christian Prince and Magistrate to rule their subjects according to the Morall Law of God set downe in the two Tables of the Decalogue as the onely and surest rule of equity and justice from which rule they are not to depart a haires breadth in the government of their States 2. Seeing that Civill causes or pleadings without which humane society cannot subsist concerning Judicature Offices buying and selling and other contracts also concerning Inheritances Fines and punishments and such like Statutes are not expressed or commanded in Gods Law but are left free to the Christian Magistrate to be determined by his arbitrement therefore these particular Laws may be enacted and proclaimed according to the custome and priviledges of each Religion Province People or City by any godly Magistrate yet having regard still to common and naturall equity But among all Civill Laws of all other people those were alwaies accounted most just as being most consonant to the Law of God and of Nature which of old were enacted by the Romans which Christian Emperours Kings Princes and subjects have every-where retained and approved even Paul the Apostle also when as yet he conversed with the Jews did willingly submit himselfe to these same Lawes and in the Acts did often appeale to them Acts 22.28 25.10 12. 1 Pet. 2.13.17 I saith he am a Romane Citizen borne and I stand here at Cesars Tribunall where I must be judged I appeale to Cesar Petor also the Apostle exhorts Christians to subject themselves to the Romane Lawes and to obey them he therefore approves of the Romane Republique and of their Civill Laws which he would have to be observed by the Christian Civill Magistrate 3. When lastly Judiciall Lawes are neither expressed in the Morall Law of God but are left to the arbitrement of Christian Princes and their subjects neither in the written Laws of the Romanes which are approved for the most part by Christian Common-wealths are all cases of every People Nation place City expresly comprehended neither are municipall Laws Customes and particular Constitutions repealed Princes and Christian Magistrates should carefully provide that adiaphorous or things indifferent which by God have beene neither commanded nor prohibited for ought we reade may be determined For example Whether there is need of such and such Offices Whether a greater or lesser Tribute or Subsidie is to be imposed on the people Whether Subjects should beare Armes and such like which are called positive Laws by the Lawyers that they may be consentaneous both to the law of Nature and to the Law of God being enacted for promoting the publique good and therefore to be observed carefully by the subjects nor to be slighted without wronging the conscience as it is written We must be subject not onely for wrath but also for conscience XXVIII The office and right of Subjects consisteth in three things 1. That they afford due reverence and honour to the Magistrate to wit for that dignity which he hath received from God This honour is not properly in externall gesture given to the Magistrate whom wicked men also do thus reverence accounting Magistrates necessary evils but the Magistrate is duely and chieflly honoured when the subjects acknowledge Gods Ordinance in him that he is Gods Vicegerent and Minister to whom God himselfe hath delivered his owne power to rule subjects according to Gods will From hence depend reverence and love feare also and obedience due to the Magistrate which honour God hath commanded in his Law Honour thy Father Exod. 20.12 and Mother for the Magistrate is the Father of the people
Gospell concerning remission of sins for the merits of Christ 26. Neither doth this stick in the braine but it is rooted in the heart Rom. 10.11 because With the heart we beleeve unto righteousnesse 27. Hence the Apostle defineth faith to be the subsistence of things hoped for because it makes these objects of our hope as it were really present in our hearts and minds 28. And the evidence of things not seene because it subdues mens minds and hearts causing in the one a sure assent to those things and in the other a sure confidence 29. Hence Austine de Fide Symbol c. 1. Let us professe that Faith with our mouth which we carry in our heart 30. That faith which sticks only in the braine without assurance in the heart or which doth not worke by charity it is a vaine and dead faith and the peculiar faith of hypocrites and Devils 31. For to beleeve that God is God and that Christ is Christ will no more help thee then to beleeve that Venice is a rich City in which notwithstanding thou hast never a house 32. This saving faith by which we beleeve to righteousnesse Popery shakes by divers wayes and plucks it up out of mens hearts 33. It makes saving faith not a knowledge but ignorance with an implicite assent to those things which the Church beleeves The Assertion All these Themes by which the nature of justifying and saving Faith is explained the Jesuit neither did shake nor did he go about to do it but some of them he so indeavours to elude with lyes and calumnies that he hath so much the more exasperated the ulcers of Popery First he saith That Parry lyes in saying that what Popery teacheth is contrary to the Apostles definition to wit that Christian Faith is a knowledge But indeed the Jesuit lyes in saying that Parry did object this against Popery So much of the Assertion of the Secular Theme was found among Parrie's blotted papers but the rest of his papers were lost in the plundering of his Library by wicked hands at Heidelberge Follow the rest of the Themes 34. That saving Faith is a confidence of Gods mercy this it condemneth for Herefie 35. It contends that justifying Faith is separable from love and from all spirituall and morall vertues 36. It will not yeeld that there is any certainty of Faith but that it is conjecturall such as opinion is 37. Of which no man can be assured with himselfe that he hath it except in opinion 38. Much lesse can any man certainely confide of the grace of God of remission of sins of justification and salvation 39. Because it is alwaies joyned with anxiety feare of deception and doubting 40. Which indeed is not faith raising a sinner but opinion tormenting wavering consciences 41. For the Locusts of the bottomlesse pit were to torment men five months 42. But also it is a doubting accusing God of a lye and blaspheming 43. Popery then is fallen from faith and hath overthrowne faith to it selfe and friends in shaking so many wayes that faith by which we beleeve unto righteousnesse 44. Thirdly to overthrow the ground of salvation concerning justification by faith by the imputed righteousnesse of faith and merit without workes is to fall from the faith of the Gospell and to overthrow salvation Rom. 3.28 45. For the Apostle saith We conclude then that man is justified by faith Rom. 4.6 Rom. 5.1 without the works of the Law 46. And Blessed is the man to whom God imputeth righteousnesse without works 47. And Being justified by faith we have peace with God 48. And By the righteousnesse of one man to wit Christ Rom. 5.18 grace hath abounded to all men to the justification of life 49. And Gal. 2.16 Gal. 3.10 Knowing that man is not justified by the works of the Law but by the faith of Christ Jesus 50. But whosoever are under the works of the Law or will be justified by works are under the curse 51. This foundation is diversly overthrowne by Popery 52. It denies against the Apostles words that man is justified by faith without works 53. It Anathematises those that beleeve that they are justified by the imputation of Christs righteousnesse without works 54. It teacheth that we are not justified by faith but are disposed to justification 55. It teacheth that charity which in the Saints is as cold almost as ice it is so far from being perfect is the habit of perfect righteousnesse 56. It teacheth that men are justified by the perfection of their vertues or good works 57. That which was the faith heretofore of Philosophers and Pharisees is at this day the faith of the Turks and Jews the name of Christ being changed 58. It teacheth that Christ hath merited for us power to merit that it is in us to merit life eternall by this power flowing from Christs merit 59. So it blasphemes Christs merit substituting instead of it their owne proper merits 60. So whilst it goeth about to elevate men to heaven being puft up with the pride of their owne merits it tumbleth them downe to hell which is common to it with the Alcharon and Thalmud 61. Therefore Popery by pulling and shaking the ground of salvation about justification of sinners before God by so many wayes is fallen from the faith of the Gospell and hath overthrowne salvation to it selfe and friends 62. Fourthly To defend false doctrines impious blasphemous repugnant to holy Scripture and the foundation of faith is to fall from faith and to overthrow salvation 63. Popery defends innumerable such stuffe besides what is now said take these few examples 64. It defends corruption by Adams fall or originall sin not to consist in any evill quality nor to be a sin but the punishment of sin and such a defect as is the crookednesse of the finger or leg that it is not against but besides the Law which is directly against Scripture affirming Gen. 6.5 8.21 Every imagination of mans heart to be evill from his youth upward 65. Another falshood it teacheth in saying Some sins of their owne nature to be veniall and to be pardoned rather then punished against this Scripture The wages of sin is death Rom. 6.23 66. Another falshood is this That the naturall mans free-will is not the servant of sin against this Scripture You were the servants of sin Rom. 6.20 67. And that they can co-operate with the first grace against these Scriptues When you were dead in your sins Ephes 2.5 Rom. 8.7 The wisdome of the flesh cannot be subject to the Law of God 68. And that of two hearers of the Word the one beleeves because he was willing the other beleeves not because he would not co-operate with grace against this Scripture 1 Cor. 4.7 What hast thou that thou hast not received 69. And this falshood that the grace of God by which we are said to be saved is a generall influx indifferent which
truth figuratively uttered The contrary vices either to move or delight others without bitternesse and keeping the circumstances of place time and persons The extremes in the excesse are In excesse Scurrility Scurrility Dicacity Dicacity Back biting Backbiting Scurrility is obscene and homely jesting especially in serious matters Scurra that is a scurrilous person is so called from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth dung because he speaketh filthinesse and dung Dicacity or scoffing is a vice of jesting bitterly and of deriding boording and exagitating others but especially such as are miserable Back-biting is a vice which spreadeth false slanders of others construeth doubtfull speeches in the worse part with a desire of revenge and an endeavour to hurt or raise envy The extremes in the defect are Stolidity Stolidity or foolishnesse Sottishnesse Sottishnesse or unsavourinesse Foolishnesse is an untimely affectation of Urbanity In defect Sottishnes is an absurd and unsavoury affectation of Urbanity Now Vrbanity is an especiall gift of the wit but yet may be gotten by experience in matters ON THE 44. SABBATH Quest 113. What doth the tenth Commandement forbid Ans That our hearts be not at any time moved by the least desire or cogitation against any Commandement of God but that continually and from our heart wee detest all sinne and contrarily delight in all righteousnesse a Rom 7.6 The Explication THat the Commandement touching Concupiscence is one and not two That this commandement touching Concupiscence iâ— but one commandement proved against the Papists by foure reasons Exod. 20.17 Deut. 5.21 is manifest 1. By Moses divers rehearsall or transposing and displacing some clauses and members thereof in Exodus and Deuteronomy 2. By Moses conjoyning or comprehending of them both in one verse in both places afore-named 3. By the interpretation of S. Paul who compriseth that whole context verse or sentence of Moses in one Commandement I had not known lust except the Law had said Thou shalt not lust 4. By that that the Papists themselves and others are wont in their Commentaries to joyne the coveting of our neighbours house and wife because indeed they see that for one and the same cause the coveting of our neighbours house wife and all other things that are his are forbidden Whence it followeth that either there is but one commandement touching concupiscence or so many must be reckoned as there are things of our neighbours forbidden to be coveted 5. By the authority of ancient both Jewes and Christian Interpreters whose names are alledged above in the division of the Decalogue The end of this Commandement The scope and end of this tenth Commandement is a rightnesse and inward obedience of all our affections towards God and our neighbour and his goods which must also be observed in the other Commandements Here then some man may say This Commandement is superfluous seeing it requireth no new thing from the rest Answ Nay it is not superfluous because it is added to the former Commandements to be a declaration of them and that universall because this is spoken of the whole in generall and further it is also added to be a rule and levell according to which wee must take and measure the inward obedience of all the other Commandements For in this Commandement is commanded Originall justice or righteousnesse towards God and our neighbour What Originall justice towards God and our neighbour is What Concupiscence is which is the true knowledge of God in our mind and a power inclination and desire in our will and heart and in all our parts to obey God and his knowne will Likewise in this Commandement Concupiscence is forbidden which is an inordinate appetite or a corrupt inclination and pronenesse in the minde will and heart desiring those things that God forbiddeth in his Law Neverthelesse properly originall justice towards our neighbour is here commanded What Originall justice towards our neighbour is which is an inclination and desire to performe unto our neighbour for Gods sake all duties required and to regard and maintaine his safety and welfare There are two extremes of this originall justice towards our neighbour here forbidden What Originall sin towards our neighbour is 1. Originall sin towards our neighbour which is a desire and wishing of those things which hurt our neighbour 2. In the excesse Inordinate love of our neighbour when for his sake wee neglect God Some take Concupiscence and originall sinne to be all one but they differ as an effect differeth from a cause or at least as a part of any thing from the whole For Concupiscence is a propension to those things which are forbidden by the Law How Concupiscence and Originall sin differ Originall sin is the guilt of all mankind the want of the knowledge and will of God We are here to observe that not only corrupt inclinations are sins but also the thinking of evill is sin to wit as the thinking of evill is joyned with a desire of pursuing Concupiscence is sin or doing it Now that Concupiscence is evill and sin albeit it be born with us there is no doubt For we are not to judge according to Nature but according to the Law whether a thing be sin or no For whatsoever is contrary to this is sin be it or be it not born with us The Pelagians denied Concupiscence to be sinne but the Law saith the contrary Thou shalt not covet Rom. 7 7. And Paul saith I knew not sin but by the Law for I had not knowne concupiscence or lust except the Law had said Thou shalt not lust The Pelegians were condemned in many Councels summoned and gathered together for confutation of Pelagius and Celestius their heresies about the yeere of our Lord. 420. and sometime after as in the Milevitane Councell the fifth Councell of Carthage and the Councell of Palaestina in the East The Pelagians chiefe Objections to prove Concupâ—scence to be no sin How Concupiscence is naturall unto us c. Their chiefe Objections are these Object Naturall things are not sin Concupiscence is a naturall thing Therefore it is no sin Ans 1. There is a fallacy of the Accident in the Minor For inordinate concupiscence was not before the fall but happened unto our nature after the fall So then it is Naturall not of it selfe but by accident to wit inasmuch as since the fall it is born and bred with us or it is Naturall that is an evill accident inseparably cleaving to a nature good in it selfe 2. There are foure termes in the Syllogisme by reason of the ambiguity of the word Naturall For in the Major it signifieth a good thing created of God in nature to wit mans appetite before the fall which was not contrary to the Law and will of God In the Minor it signifieth a thing which we have not by creation but which we have purchased unto us after