was a disobediēce Gen. 2.17 3.6 Rom. 5.19 which was shewed not so much in the outvvard deede as in the purposed consent of his minde vvherin he vvould not be obedient vnto god III. What and how manifold a death followed Adams sinne So vve confesse that man being then destitute of the fauour of god by his ovvne faulte did loose that life vvherein he liued holily vnto God his minde being darkened his vvill depraued and all integritie of nature vtterlie lost Ioh. 8.34 Eph. 2.1 Rom. 5.12 name lie in those things vvhich pertaine to god and to a life acceptable to God and so vvas made the seruant of sinne the slaue of sathan and quite dead vnto god Moreouer he incurred both the death of the bodie vvhich is novv come vnto all men with al the calamities of the bodie and also the eternall that is the most miserable grieuous and most vnhappie life of the vvhole man more intollerable vvithout comparison then anie death vvith the deuill in euerlasting torments vvhence he could not be deliuered but by Christ 1. Cor. 15.22 IIII. That in Adam all men sinned But for as much as al mankinde which was by naturall generation to issue from Adam was then in his loines whereby the commandement vvith the curse annexed pertained not onelie to the person of Adam but to all mankinde likewise The Rom. 5.19 efore with the Apostle do vve beleeue and confesse that in Adam sinning all men sinned so that that disobedience was not onelie proper to Adam himselfe but also made common to all mankinde sith his guiltines enwrapped all men who were then and are yet dailie carnallie to be begotten of his seede Euen as the Apostle to the Romaines plainly teacheth yea and most strongly prooueth by an Antithesis or contraposition of the disobedience of Adam and the obediēce of Christ For if the obedience of Christ be no lesse ours by imputation then his owne by his proper action because wee are regenerate of his incorruptible seede and of his spirite it followeth that the disobedience likewise of Adam must be imputed vnto vs and we touched with his guiltines because we are borne of the seed of his flesh being father of al men V. The corruption of mans whole nature followed vpon Adams disobedience in all men But like as the corruption of our vvhole nature Rom. 7.7 Aug. tom 7 con Iul. Pela li. 5. c. 3 immediatlie by gods iust iudgement tooke holde on the person of Adam for that actuall disobedience called of the Apostle Concupiscence which is both a punishment of the former sinne a sinne and a cause of other sinnes euen so being taught by the holy scriptures we beleeue and with the whole church confesse that all men which by naturall propagation are conceiued of his seed ar borne infected with the contagion of his corrupt nature For all men sinned in Adam and by the guiltinesse of his disobedience wee are all kept bound VI. What we properlie call originall sinne Wherefore we doe so saie that this haereditarie fault and contagion of nature is sinne in all men and so we vse to cal it originall sinne that we do not separate it from the guiltines and imputation of the first disobedience Euen as likewise on the other side we doubt not but the righteousnes of christians doth consist not so much in the regeneration of nature which is made by the spirit of Christ which is vsuallie called by the name of inherēt righteousnesse as in the imputation of the perfect obedience and righteousnes of Christ whose members we are VII That contagion of nature is verie sinne And although that contagion was inflicted not onelie vppon Adam alone but also on his whole posteritie for a punishment of that first transgression of Gods commaundement yet wee hold this as certainelie out of the holy scriptures as whatsoeuer is most certaine Rom. 7.7 that the same is not onely the punishment of sin and the cause of all other follovving sinnes but also a verie sinne it selfe euen so great as were sufficient to condemne vs. VIII That concupiscence of it owne proper nature is a sinne in the verie regenerate Yea so farre doe we learne that concupiscence of it owne nature is a sinne fighting against the lavve of God and making all men subiect to condemnation vnlesse they bee deliuered by Christ yea that in the regenerate themselues though the guiltines being taken away by faith in Christ it be not imputed vnto them anie more yet we doubt not 1. Ioh. 3.4 Rom. 7.7 but it is a sinne yea and that worthy of eternall death sith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the lawe and is by gods lawe condemned as the Apostle teacheth IX From concupiscence ingrafted in vs the riuers of sinne doe continually flowe Futrhermore we beleeue that this our naturall deformitie is such a fountaine of al sin and that euer so abounding that from it doe continuallie spring most corrupt waters of e-euill affections of vngodlie thoughts vvicked desires which vnlesse they be by the spirit of Christ restrained they breake out at length into manifest sinnes offences some worse thē others so that there is not any man so holie which beareth not about him this puddle of vices yea and feeleth not the filthie vapors breathing from it and is not often sprinckled and bespotted with that noisome contagion Euerie man is tempted of his ovvne concupiscence saieth Iames vvhen he is drawne avvaye by his ovvne concupiscence Iam. 1.14.15 and is entised then vvhen lust hath conceiued it bringeth forth sinne and sinne whē it is finished bringeth forth death X. That God is not the author of sinne Now all these things beeing thus wee are confirmed in that beleefe wherein wee hold that god is not the author of sinne sith he neither created Adam euill or prone vnto euil but iust and righteous neither did hee intice or mooue him to il but he of his own accord and by his free-will sinned 1. Io. 2.16 neither yet vvas this naturall peruersnesse from god but of it selfe it followed that disobedience of Adam being depriued of his righteousnes god most iustly so permitting and punishing mans trāsgression by that worthie punishment XI Errors We condemne therefore with Ireneus and the whole church all those which make god the author of sinne likewise all Pelagians as wel new as old which denie that all men sinned in Adam and are holden in the guilte of the first offence or doe labour to prooue that this ingrafted concupiscence is onelie a disease and a punishment of sinne but not indeede a sinne it selfe or at least in the regenerate will not haue it to bee worthie the name of a sinne Wee condemne also those which haue taught that originall sinne is a substance because this opinion either makes god the author of sinne or else denies that god is the maker of euerie substance and confirmes the doctrine
true and liuely picture of the image of God to vvhich man vvas created vvhereby vvee are instructed vvhat vvee vvere vvhat vvee are vvhat vve ought to bee and in deede vvhat vvee shall be if vve trust in Christ IV. The summe of the law to bee restrained to the loue of God and our neighbour Novv vve beleeue and confesse that Christ did teach Mat. 22.37 that the summe or substance of the vvhole lavv is cōtained in these two precepts Thou shalt loue the Lord thy God with all thy heart withall thy minde withall thy soule and vvithall thy strength thou shalt loue thy neighbour as thy self the first of these is the summe of the first table the other the summe of the second table V. If God alone bee to be loued with the whole heart he alone is to be worshipped And if the summe of the first table which containeth the whole worship due vnto God doe consist in the perfect loue of God alone from hence besides other expresse commandements of God declaring this commandement we gather and we beleeue that God alone is to bee adored inuocated and serued with a religious worshipp and that wee must sweare onelie by his name because these bee all contained within that commaundement of louing God with all our heart to let passe that the image of God whereof this lawe is a type did teach Adam the same thing VI. That our verie concupiscence and corruption of nature is a sinne But if by Gods law be condemned whatsoeuer offence is repugnant to that first image of God that is to iustice holinesse and righteousnes wherein man was created we hold that in man not onely his actions committed with cōsent of his will against the law of god but euen the motions also of lust yea the concupiscence it selfe and the whole corruption of his nature is sinne Rom. 7 7 and by the lawe of God condemned because it is repugnant to that vprightnes and iustice wherein man was creted and wherein he ought and might haue kept himselfe if he would VII Although the law cannot bee obserued yet it was not giuen in vaine nor vnprofitablie And although the law of God be so perfect Rom. 7.101 8.3 that it neuer could or can be obserued of anie man either all or alwaies or in such measure as it ought yet we beleeue that it was not giuen in vaine nor vnprofitablie sith God doth not anie thing in vaine but all things with his exceeding high wisedome to his owne glorie and to our profit and saluation VIII A threefold profit by the law of God First by the perfect declaration of the will of God by this law men might and may better vnderstand what was pleasing vnto god what was good and what ill what was to bee done and what to be auoided then by the onely reliques of the law of nature remaining in mans minde and therefore all cloake of ignorance being cleane taken awaye the Iewes were made more inexcusable then other nations if they kept not the law which thing falls out greatlie to the glorie of God sith men do therby vnderstand that his iudgements towards vs are verie iust Furthermore by the curses which are added against the transgressors and the blessings for the obseruers men were restrained by feare of those as it were with a bridle from committing sinne and by hope of these as it were with a spurre were stirred vp to keep the law if not wholly and perfectlie yet in part and for the externall obseruances and so might bee the better held within their dueties which how profitable it is not onely to a whole common wealth but to euerie particular man so bearing himselfe none can be ignorant Last of all by that that men saw by dailie experience how they continually sinned against this so perfect a law and perceiued that they were not able to obserue it as it ought to be and so that they were dailie more and more in daunger of Gods wrath guiltie of eternall death It came to passe that distrusting themselues their owne strēgth they grew to haue a greater and earnester desire of the promised Sauiour and redeemer And therfore how much the more they knew their sinnes by the law and their weakenes more sensiblie felt the wrath of God so much the more greedilie did they hunger and thirst after righteousnesse and were disposed and prepared to take holde on Christ by faith so that verie true were both those sayings of the Apostle by the lawe is the knowledge of sinne Rom. 2.20 Gal. 3.24 and the law was a schoolemaister vnto Christ IX The lavv hath still the same vse yea euen in men regenerate And we beleeue that these vses of the law are perpetuall as long as wee remaine in this world not onely in men not regenerate as it said but also in the verie regenerate For sith our mindes are still blinded with much darknesse and our memorie so slipperie that wee can neither perfectlie vnderstand the thinges that are of god nor keep in minde that which we haue vnderstood we haue euermore need of this glasse of the diuine lawe wherein wee may dailie behold and still more certainelie vnderstād what god will haue vs to do Moreouer sith our heart is not yet perfectly cleansed from all corruption that it can bee fullie setled vppon doing the will of God but that the flesh still wrastleth against the spirite Gal. 5.17 therefore the law is most necessarie which may terrifie vs with the threatninges and hold vs in from offending and with the promises may stirre vs forward to obedience and to the working of righteousnesse Lastlie sith there is none so holie which sinneth not manie waies 1. Ioh. 1.8 which hath not sinne dwelling in him whereby wee bee made weake vnto goodnesse and prone to ill Therefore the lawe is proffitable vnto vs by which our sinnes and infirmities being made knowne to vs wee may dailie more and more acknowledge how impossible it is that we by our owne works should at anie time bee iustified or saued and therefore should bee filled with the greater desire hunger and thirst of the righteousnesse of Christ and embrace him by faith And thus the law when it can neuer iustifie vs yet it may alwaies drawe vs neerer vnto Christ who iustifieth more and more to be iustified X. The morall lawe touching the substance vvas not to be disanulled by Christ For we knovve and beleeue that the lawe touching the substance and those wholesome vses of which we speake was not to be abolished by Christ and so not abolished at all but onelie touching the curse and condemnation because there is no condemnation to them that are in Christ Iesus Rom. 8.1 which walke not after the flesh but after the spirite But yet the law was proffitable euen in the condemnation and alwaies is to them which are not yet in Christ in as much as it driueth them to Christ
of the heauenly inheritance IX Charitie also doth spring of faith We beleeue also that of true faith springeth true charity by which it worketh and by which it sheweth how forcible it is as the Apostle saith Gal. 5.6 1. Ioh. 4.3 that the faith auaileth much in Christ which worketh by loue and Iohn affirmeth that he which loueth not Ia. 2.15.16 hath not knowne God Therefore we acknowledge not them for brethren which boast of faith when they haue not charitie X. Charitie is the gift of God And wee beleeue that the same charitie is the singular gift of God 1. Ioh. 4.18 whereby we are affectioned towards God the father and Christ our redeemer to loue them againe to glorifie them with all our hearts and inclined made proue to good will and louing kindnes aswell towards al men yea euen our enimies as especially towards the saintes and faithfull Therefore we disallow them which saye that man can of his owne naturall power loue god aboue all things For loue commeth of God 1. Ioh. 4.7 saith Iohn XI Testimonies of true charitie Neither doe we thinke that to be true and christian charitie which commeth not to that nature which the Apostle describeth in the first to the Corinthians chap. thirteen ver 4.5.6.7 namely that it suffreth long is bountifull enuieth not doeth not boast it selfe is not puffed vp doeth no vncomely thing seeketh not her owne things is not prouoked to anger thinketh not euill reioyceth not in iniquitie but reioyceth in the trueth suffereth all things and the rest which follow XII By charitie the communion with Christ and the church is nourished We beleeue that by true charitie the communion with Christ and with the church is exceedingly cherished increased and preserued in as much as loue doth vnite betweene themselues the persons louing and beloued as Iohn saith He which abideth in loue abideth in God and God in him CHAP. XVIII Of repentance ALthough that all these thinges Faith Hope and Charitie Repentance Iustification the studie of good works and of a godly life cannot indeed be separated from one another yet in as much as one of them dependeth on another they are therefore to be distinguished and each of them seuerallie to bee considered of and to bee seene what they be and what they worke And therefore wee thinke good brieflie to declare what wee thinke of them euerie one and first of repentance the continuall and inseparable companion of faith For albeit it bee daily made more perfect after iustification yet because no man is iustified without repentance and the beginning thereof goeth before iustification therefore wee haue purposed in this first place to declare what our beleefe is concerning the same I. To Justification and therefore to the communion with Christ Repentance is necessarie Wee beleeue that to the true participation of Christs righteousnesse and so to the communion with Christ repentance is very needefull whereby beeing turned from sinne and from the worlde by chaunging our mindes willes we are turned to God and are ioyned vnto him and so obtaine forgiuenesse of our sinnes in him and by him be cloathed with his righteousnesse and holinesse For the first thing that Iohn Baptist yea that Christ himself preached Mar. 14.15 was repentance for the remission of sinnes And except saith Christ yee repent Luc. 13.3.5 yee shall all likewise perish II. What we meane by the name of repentance By the name of repentance we vnderstand two things especially first an earnest griefe a true sorrow for our sinnes cōmitted against God and that not so much for the feare of punishment due to sinne as for that we haue offended God himselfe our chiefest good yea our maker and louing father and then an vnfained chaunging of our mindes hearts wills and intents and so of our whole life For this part which Christ calleth properly repentance and the Prophets a turning to God 2. Cor. 7.10 and the circumcision of the heart the Apostle teacheth to come of the former ioyning both partes together where he saith Godly sorrowe causeth repentance vnto saluation III. Repentance is the gift of God We beleeue that repentance is the gifte of God comming from his meere grace not due to any of our deserts or endeauours as the Apostle saith 2. Tim 2.25 If god at any time will giue them repentance that they may acknowledge the trueth may come to amendment out of that snare of the deuill Ier. 31.18 and the Prophet saith Turne me O Lord and I shal be turned IV. To stirre vp repentance in vs God vseth ordinarily the word of the law and the gospell and therefore the hearing of both is most necessarie in the church God accustometh for the stirring vp of repentance in vs to vse ordinarily aswell the declaration of his lawe which discouereth our sinnes and laieth open gods wrath as also the preaching of the gospel which sheweth remissiō of sinnes fauour of god in Christ euē as it manifestly appeareth to euerie godly man which readeth the holie scriptures And therfore wee iudge the declaration and hearing of them both to bee verie needefull in the church V. A summe of the doctrine of repentance euery where and alwaies necessarie to all of yeares of discretion The summe of our faith concerning repētance necessarie euerie where and at al times to all that bee of yeares of discretion is this that repentance is a chaunging of the minde and heart stirred vpp in vs through the holie ghost by the word both of the law and the gospell wherein wee greeue from our heart wee detest we lament we loath and bewaile and cōfesse before God all our sinnes euen the corruption of our nature as things vtterly repugnāt as the law teacheth to the wil of god to the cleansing whereof the death of Gods owne sonne as the gospell preacheth was needefull and doe humblie pray and intreat for pardon and forgiuenesse of the same and do earnestly resolue vpon amendment of our life and on a continuall studie and care of innocencie and christian vertues and exercise our selues in the same diligently all the dayes of our life to the glorie of God and edification of the church VI. That the vulgar or vsuall partes of poenitencie as contrition confession of sinnes and satisfaction are not simplie condemned Concerning the partes of repentance besides those which are alreadie declared wee haue not much to speake being taught by the holie scriptures that the same doth wholy and chiefly consist in an earnest mortification of the olde man and a quickening of the newe whereof the former taketh the force from the death of Christ the latter from his resurrection the holie ghost imparting them both vnto vs. Meanewhile we doe not simplie disallow that same distinction receiued and long held in the schooles of the partes of repentance into contrition confession of sinnes satisfaction namely if it bee examined
promised by grace to saue vs. WHen therfore the first earthly man by his owne fault had fallen into so miserable an estate through disobedience and together with him all his posteritie which had sinned in him and were in deede to bee conceiued in sinne and to bee borne the children of wrath we beleeue that god of his meere grace and fauour promised vnto Adam and Eue and in them to all mankinde an other man from heauen Gen. 3.15 1. Cor. 15.47.48 Mat. 1.20 Luc. 1.34 Ebr. 4.15 Ios 7.14 that should be the true substance of verie woman but cōceiued without the seede of man so should be born of a virgine without sinne in whome as in another head of mankinde consisting of a diuine and humaine nature beeing the true image of the father and full of the holie spirite that should bee supplied which in Adam the first head by his owne fault was decaied that is that hee the second man in the name of all vs which were to bee ingrafted into him by his spirite Rom. 6.5 11.17 and by a spirituall regeneration should become flesh of his flesh and bone of his bone Io. 5.6 Eph. 5.29 Phil. 2.8 Rom. 5.19 Eph. 2.13.14 should most perfectly bee obedient vnto god and by his obedience and death should take away sinne should appease the wrath of god should redeeme vs iustifie vs sanctifie vs and gouerne vs by his spirite should indue vs with true libertie and with power to do god and lastly should saue vs glorifie vs to eternall life II. The promise of redemption by Christ was verie necessarie For Adam not as a priuate person but as the parent and originall of all mankinde as he was indued with a righteousnesse which he should haue dispersed into all his posteritie as hereditarie for which cause it is vsed also to be called originall righteousnes so by his disobediēce in stead of righteousnes he brought vppon all men great iniquitie and a spring of all sinne and in stead of eternall life eternall death Therefore there was neede of an other head from whome through his obedience that true and heauenlie righteousnesse holinesse and life might bee deriued into all the members This same is Christ III. To what ende that promise was made presently after the transgression And wee beleeue that this promise was made immediatlie after the transgression euē from the beginning of the worlde and afterwards oft times mētioned to the holy fathers declared yea and confirmed and sealed by diuerse and sundrie meanes signes and sacraments that not onely wee which were to bee borne after the comming of the Messias but also all other which from the first creation should beleeue in this promise and in true faith should imbrace the Sauiour which was to come might by that faith bee made partakers of the following redemption might bee iustified and saued IV. As manie as beleeued in Christ that vvas to come from the first beginning were saued Wee beleeue therefore that as manie since the making of the world as beleeued in Christ promised and to come they were ingrafted vnto him by this faith made partakers of his following obedience of his passion death and redemption that they did eate his bodie that was to come and to bee betrayed and dranke his blood that was to bee shedd and finallie that they were all christians and indued with the spirite of Christ and saued vnto eternall life as well as we V. Errors Therefore wee condemne and abhorre all those which saye that none were saued that were before the comming of Christ and that those fathers receiued no promises concerning eternall saluation but onely concerning things temporall CHAP. X. Of the law I. The law of Moses came betweene the promise of redemption by Christ and the accomplishment thereof and to what ende BVt betweene the promise of redemption by Christ made first vnto Adam after more manifestly declared aswell to others as most especially to Abraham sealed with the sacrament of circumcision and confirmed as it were by the death of Isaac his first begotten offered for a sacrifice and established by an euerlasting couenant betweene the accomplishment of the fame promise the lawe was giuen which Moses deliuered the people which came of Abrahams seed beeing gathered together and wonderfully encreased of whome also Christ should be borne and beeing also deliuered out of the bondage of Egypt by a wonderfull meanes that God might haue a church knowne and visible and separate from other nations and gathered together in one certaine place in which church that promise concerning Christ made vnto the fathers might be kept safe and an acceptable seruice of God maintained euen vnto the comming of the true promised redeemer The law I say deliuered by Moses from God vnto his church came betweene containing three kindes of commandements Morall by which the life and pietie of euerie one should bee directed Ceremoniall with the forme whereof the church should bee gouerned in her outward seruice and religion and iudicial pertaining to the gouernement of the whole common wealth in matters politick and oeconomicall that by these meanes the people of God of whome Christ was to come might both bee restrained from the prophane manners idolatries of wicked nations might be kept within their duetie and obedience to Gods will and finallie might be vpholden in the faith and hope of the promise to bee performed concerning the true redemption by Christ and so might bee prepared more and more for the receiuing of Christ and so in that people God might be glorified II. VVhatsoeuer was necessarie to be done for saluation is contained in the law of God To let passe then the two latter parts of the lawe which doe not appertaine to vs and to speake onely of the former wee beleeue that in that law as it is declared in the bookes of Moses the Prophets and Apostles 2. Tim. 3.16 al things which are necessary to saluation are so perfectly set downe and Gods will Deut. 2.4 5.22 12.32 which he will haue vs to do in his word so reuealed as nothing can be added or taken from it III. The law of the Decaloge or ten commandements is a declaration of the law of nature and a picture of the image of God We also beleeue that this law is a declaration of the lawe of nature which was written in the heartes of the first men perfectly of others imperfectly and but in part and therefore by this law is condemned whatsoeuer is not agreeable to that image of God whereunto man was created and is commaunded whatsoeuer is agreeable to the same For God would shew by that law what man was in his first estate and what hee was made in the second estate and what manner one he ought to be and further what he should afterwards be in the third estate in parte and vvhat perfectly in the fourth by Christ so that the lavve is nothing else but a
laid vp in him requireth onely these three things First that being touched with an earnest griefe of our whole life ledd amisse wee might desire from our heart to haue our mindes and so all our affections chaunged renued into the obedience of the diuine will and that we might earnestly pray and doe our best endeuour that it might be so Secondlie that imbracing Christ by a true faith withall his treasures wee might beleeue firmely and without any wauering that all our sinnes are for euer pardoned of the fauour and mercie of god through Christ alone and we receiued into grace made the children of God and heires of euerlasting life Lastly that beeing thus perswaded of the free and eternall saluation through Iesus Christ wee should thence foreward labour by all meanes to obserue whatsoeuer Christ hath commaunded to the glorie of God and profite of our neighbour so as faith do euermore accompanie vs to the ende whereby we beleeue that howsoeuer in this new obedience we err or do offend yet for Christs sake it shall not be imputed to vs but contrariewise by the perfect obedience iustice and holinesse of christ imputed vnto vs our imperfect obedience shal be perfected and shal be taken and reputed for most perfect in the sight of God And to three thinges are all the preceptes of christ referred namely that renouncing all vngodlines worldly desires wee should liue in this world in respect of our selues soberlie in respect of our neighbour iustly in respect of God godlie Tit. 2.12 looking for that blessed hope and the comming of the glorie of the great God This wee beleeue to bee the summe of those thinges which christ requireth of vs in the doctrine of the gospell and therefore that they bee true gospellers and christians indeede that bende their whole studie and care hereunto VII Jn what thinges especially the Gospell differeth from the Law And nowe of that which is alreadie saide it appeareth that we do not confound the Law with the Gospell For albeit wee confesse that God is author aswel of the Law as of the gospell and that of it selfe it is as well holie iust Exo. 20 and good as the gospell Rom. 7.12 yet we hold that ther is no smale difference betwixt them both not onely because the Lawe was deliuered to the Israelites alone and the gospell pertaineth to al people and nations and also not onely because that was for a time and to continue but till christ and the gospell is euerlasting and also not onely because that was deliuered by Moses and declared by the Prophets and the gospell was brought by christ and published to the whole world by the Apostles But indeed and most especially for these causes First because the matter of the law is onely commandementes with irreuocable curses thereunto ioyned if they bee broken neuer so little It hath also promises not onely of earthlie but also of heauenly blessings but al of them with the condition of perfect obedience and none merely free But the gospell is properly a happie message setting before vs gratis christ the redeemer forgiuing sinnes and sauing vs yea and requiring nothing at our handes for the obtaining of life euerlasting but a true faith in christ which faith cannot bee without true repentance nor without a care to doe the will of God that is to liue so berly iustly and godly as is aboue declared Moreouer because the law did not performe that which it required nether had it power whereby to saue therefore was vnsufficient and a killing letter the minister of wrath and death more prouoking then taking away sin But the Gospell what it requireth the same it performeth and therefore whatsoeuer it offereth the same also it truely imparteth vnto vs For as much as the holy ghost is by it powerful in the elect at the preaching of the Gospell stirring vp in them that true faith wherby they apprehend christ offred and with him eternall life For faith is by hearing of the Gospell Rom. 10.17 but obedience is not by hearing of the Lawe because the holie spirite giueth no man strength to the hearing of the Lawe by which hee might obserue the same as he stirreth vp faith in the elect to the hearing of the gospell For which cause as the Lawe is called a killing letter so is the Gospell called a quickning spirite and therefore is a true and forcible instrument to saluation vnto euerie beleeuer Whereon also followeth the third difference namely that the Law was not written in their hearts but remained written onely in tables and therfore did not chaunge men But the Gospell is written by the holie ghost in the hearts of the elect therefore it chaungeth and renueth them 2. Cor. 3.18 because it is the instrument of the holie ghost to sanctifie and to saue vs. VIII The Law of Moses is partly taken away and partly not taken away by the Gospell Of this which we haue said it also plainelie appeareth what our faith is of the abrogation of the law by the gospell First wee beleeue that in the gospell so farre forth as it declareth all things which in the old Testament did figuratiuely foreshew of Christ to bee fullfilled in this Iesus as is saide before in the 11. chapter we are taught that the law of Moses concerning cerimonies sacrifices and all Moses outward worship are simply abrogated according to that saying of the Apostle Heb. 9.10 Ioh. 1.17 that all these things vvere inioyned vntill the time of reformation and that The Law was giuen by Moses but the trueth came by Jesus Christ Moreouer so farre forth as the gospell is the instrument of the holy spirit whereby we are ingrafted and vnited to Christ made partakers of redēption and saluation as is said before in the 12. chapter So far also we confesse that the morall law touching the cursse against the transgressors is abrogated by the gospell of Christ according to that of the Apostle Rom. 8.1 There is no condēnation to them that are in Iesus Christ where of this is a token that they walke not after the flesh but after the spirit But now so farre forth as the doctrine of the Gospell requireth our repentance and the holinesse of life and that we liue soberly righteously and godly therein it taketh not away the law concerning māners for it is wholy consonant and agreeable with the doctrine of the gospel of eschewing vices and following vertue Lastlye in as much as Christ in his gospel did not take away the politicke lawes of the nations which were not contrarie to the law of nature Therefore wee thinke it lawfull and free for any gouernors to bringe among their subiectes such politick lawes as were deliuered to the people of Israell and by the same then which none are more iust to rule and gouerne the people Therefore they do exceeding great iniurie to the Gospell of Christ that saye it troubleth or
ought to be subiect to our princes and rulers in all feare not onely to the good and curteousse but also to the frovvard and vniust XXII Marriage ought to be free aswell to ministers of the church as others Of marriage And we beleeue that this is verie necessary and behouefull to honestie to the saluation of ministers and to the honor of the ministerie it selfe and consequently to the true gouernement of the church that it should be permitted as freely vnto them as it is to al Lay men as they cal them to marrie sith Christ forbad it to no kinde of men nay speaking of single life he said that not al mē do receaue this namely to lead a single life meaning that which the Apostle in round wordes expounded 1. Cor. 7.9 Heb. 13.4 namely he which cannot containe he must marrie a wife For marriage is honourable among all men the bedd vndefiled as with the Apostle wee confesse XXIII Jt is good and commendable if any being indued with the gift of continencie abstaine from marriage Meane while we denie not but they which are indued of God with the gift of a pure single life they may more fittly attend vpon diuine causes and more easily serue the church then they which are married by reason of manie greeuous cares and troubles which marriage bringeth with it and whereby often times euen against our wills wee are drawne awaye from following the diuine causes to deale in domesticall and troublesome businesses of this life as the Apostle also saieth the vnmaried careth for the things of the Lord 1. Cor. 7.32 howe he may please the Lord but he that is married careth for the thinges of the worlde howe he may please his wife And therefore as these men haue their iust commendation which do therefore take a wife that they maye liue with a cleane and pure conscience to God So also do we thinke them worthie to be commended who therefore choose to themselues a chast single life that they may the better employ their labour on the church and in the same do liue so long as they can XXIV Mariages are to bee contracted in the Lord and are reuerently to be esteemed And we know and confesse 1. Cor. 7.39 that all mariages ought to bee contracted in the Lord by the law of nature and the law of God yea and by honest customes of all places and are reuerently to be esteemed Mat. 19.9 and that no man may put away his lawfull wife vnlesse it be for fornication but if any vnbeleeuing woman through hate of religion will not remaine with a beleeuing husband he ought not by force to keep her for one that is faithfull is not in subiection in such thinges 1. Cor. 7.15 but God hath called them in peace XXV Both he which hath put away an adulteresse hee which is forsaken of an vnbeleeuer may no lesse contract newe mariage then hee vvhose vvife is dead We also beleeue that aswell he which hath lawfully put away an adulteresse or is forsakē of an bnbeleeuer maye marie againe as he whose former wife is dead For that saying of the Apostle is euer most true and profitable to all vnmaried persons and widowes Jt is good for them if they remaine euen as I but if they can not containe let them marie 1. Cor. 7.8 for it is better to marie then to burne XXVI That some should bee appointed in the church which should iudge of matrimoniall controuersies But we allow not that any of these thinges bee done in the church without the lawfull knowledge iudgement and sentence of the church and some christian magistrate if there be one and therefore that some godlie skillfull and wise men ought to bee appointed in the church which may discerne and iudge of matrimoniall causes and these matters that nothing be done rashly or vnaduisedly least euerie one should thinke lawfull whatsoeuer he listed but all thinges should be done lawfully to edification and without iniurie to any 1. Cor. 14.26 Rom. 2.24 and least the name of God should through vs bee euill spoken of among the infidells XXVII They which are rulers in the church ought to take care that the children of the faithfull may be christianly instructed and that they may be taught in learning and honest artes With these is ioyned the care of children wee therefore beleeue it is verie necessarie to the continuall preseruation of the church not onely that each seuerall man haue a care to instruct his children in true godlinesse in christian dueties in learning and honest artes but also that the whole church haue a speciall regard thereunto that they may be made fitt and profitable both for the church and common wealth whereto belong both publicke grammer schooles exercises of honest artes and ecclesiasticall catechizings XXVIII Ministers with their families ought to bee maintained Of stipends and church godds with honest and liberall stipends Wee also beleeue that the church cannot well bee gouerned vnlesse such necessarie maintenance be bestowed on the ministers as whereby they and their family may liue in an honest estate For no man except he haue whereupon to liue Mat. 10.10 can do his duetie Christ saieth the workeman is worthie of his wages and the Apostle writeth largely thereof in more thē one place 1. Cor. 9.7 c. shewing by many reasons that ministers which serue the churches ought to receiue of the same church what so is needfull for them 1. Tim. 5.17 c and that they haue good right to demaund the same so farre from offence is it that they should take it as some would cauill yet notwithstanding couetousnesse aswell in all other as chiefly in ministers we do with the Apostle vtterly condemne 1. Tim. 3.3.8 as also wee allow not prodigalitie and we teach that both these faultes are to be shunned and auoyded XXIX The church goods should not be wasted but be bestowed on the maintenance of ministers and other godly vses And whereas manie goods haue in times past and yet in some places are giuen to churches by the liberality of princes other godlie persons wee iudge that if any church haue such goodes great care is to be had that the same be not wasted nor conuerted into prophane vses and much lesse into sacriligious vses nor fained to bee so conuerted but to bee onely bestowed vppon that purpose whereto they were giuen euen to a godly intent And wee well allowe of that auncient partition of church goods where one part went to the bishops that is to the teachers Deu◠〈◊〉 and ministers of the word and their families another to the clerkes that is to students and such as were ordained to the ministerie of the church and to them that attended on the church the third part to poore people and trauelers a fourth part to repairing of churches and schooles to which parte also belong not onely the houses of