argument The Lawe sheweth our punishment because it bindeth vs either to yeeld obedience or to suffer punishment But no man performeth that obedience Therefore it bindeth vs to suffer punishment Furthermore the Law sheweth that al euils happen vnto vs because of our sins Againe it sheweth the iustice of God the greatnes and heauines of the wrath of God against sinne Hence ariseth a question whence sinne commeth especiallie since that the Lord made man good and to his owne image To this question apperteineth the common place concerning sinne the creation of man and free wil which three places we wil discourse of in order THE COMMON PLACE OF SINNE THE questions here to bee obserued are these 1 Whether sin be or whence it appeareth to bee in vs. 2 What sinne is 3 How manie kindes of sinne there are 4 What bee the causes of sin 5 What hee the effectes of sinne That sinne is not onely in the world but in vs also We know that sinne is in vs. 1 Out of the Law of God wee know 1. Out of the Law of God that is by comparing our selues and the Law together in considering what the Law requireth and what we haue performed The Law requireth whole and perfect obedience both inward outward But this we find not in our selues Obiect That which teacheth vs to seeke for righteousnes elsewhere then in our selues doth shew vs to be guilty of sin by that we haue knowledge of our sin But the Gospel willeth vnto to despair of ourselues Ob. We know it by the Gospel also Ans Not principally to seeke for righteousnesse elsewhere Therefore by the Gospel we haue knowledge of our sinne Answere I grant that we haue after some sort knowledge of our sinne by the Gospel but not principally For this is the principal vse of the Law But the Gospel presupposeth that which the Law hath proued that is that we are sinners before it sendeth vs to Christ So also sciences which are in order directlie one vnder another take their principles oâ chiefe groundes from the sciences next aboue them and proceed according to them not prouing them but taking them as graunted Againe the Gospel doth onelie in generall accuse vs of sinne but doth not in speciall declare what and which be our sinnes But this is the principall and proper function of the Lawe therefore doe wee not put the Law as excluding the Gospel 2 By the Law of nature 3 By testimonies of Scripture 4 By punishments ensuing 5 By sermons which treat of repentance as if by the Law alone we had knowledge of our sin but chiefly and properly 2. We knowe that wee haue sinne in vs by the Lawe of nature or by that iudgement of conscience which is in al men 3. By the testimonies of the holy Scripture as Psalme 14 and 53. Esaie 59.4 By the punishments and miseries which follow sinne 5. By the sermons which treat of repentance Now this question is sette downe 1. against the Libertines 2. for the exercise of repentance And here the question is not whether sinne be in some thing or in some men but whether it bee in all men And because that without the knowledge of those things neither dew honour can bee giuen to God nor saluation befall to vs God wil haue the nature and causes of sinne and the punishmentes thereof to be knowen and searched out of vs. But euen as of the beginning of mankinde so also of his corruption and restoring none know the certaintie besides the Church which is instructed by the voice of God concerning these so weightie matters And therefore the Philosophers doe erre about the verie definition and declaring the nature of sinne while they iudge either outward actions onely or purposes and desires which agree not with honest discipline to bee sinnes but not corrupt inclinations and affections ignorance errors and doubtings of God and his will and in a woord whereas they doe not vnderstand wholly the law of God it cannot be but they must make account of manie most hainous sinnes as of no sinnes They erre also about the cause of sinne for because whereas they are ignorant of the falling away of the diuels from God of the seducement and corruption of mens natures in our first parentes they imagin that sinne was not borne together with vs but that all as they grow in yeares so by their owne will they doe fall into it Last of all they erre about the effect of sinne because both they are ignorant of the euerlasting punishments neither are they able sufficientlie to conceaue of the horrible wrath of God against sinnes no not though they were taught it out of the word of God The Apostle Rom. 7. I had not knowen lust except the Law had said Thou shalt not lust Iohn 16. The holie Ghost shall reprooue the world of sinne because they beleeue not in mee Psal 90. Who knoweth the power of thy wrath For according to thy feare is thine anger WHAT SINNE IS IT is agreed on of all men The nature of sinne that sinne is a thing displeasing God contrarie to righteousnes deseruing punishment as it is said Psalm 5. Thou art not a God that loueth wickednes As therefore the rule of righteousnes is the wil of god so of the coÌtrary we are not otherwhere to know what sinne is then by the same rule of mans life actions Therefore the definition of sin in the 1. Epist of Iohn cap. 3. is the truest and plainest Sinne is a transgression of the Law or what soeuer is repugnant to the Law But because here mens mindes seeke further what those euils are which are forbidden and condemned by the law of God we must adde an explication of this definition out of the Sermons and declarations of the Law scattered throughout the whole Scripture to wit That sinne is a defect or an inclination or action repugnant to the law of God offending God making him that sinneth togither with al his posterity guiltie of temporal eternall punishments except remission bee graunted for the Sonne of God our Mediatour The * The Logicians cal it Genus which is the more common nature of a thing or the matter of it general nature of sinne is a defect Likewise an inclination or action Now there are called defectes in the minde ignorance and doubtfulnes of God and his will in the hart a priuation of the loue of God and our neighbour of ioy in god and of an earnest desire and endeuor to obay God according to al his commandementes and an omitting of inward and outward actions which are commanded by the Law of God Or This defect is an absence 1 Of good inclinations in our minde 2. Of the knowledge of God 3. Of motions to obay the Law of God 4. Of inward actions which are required in the Law 5. Of outward actions which follow the inward Now corrupt inclinations are said to bee
the euerlasting anger of God neither can they doe any thing pleasing and acceptable to God except remission be graunted for the Sonne of God the Mediatour and a renewing of their nature by the holy Ghost A more briefe definition of the nature of Original sinne is this Original sinne is a wanting of that original righteousnes which ought to be in vs. Now original righteousnes is a conformitie and perfect obedience as wel inward as outward according to the whole Law of God because man at first pleased God by that conformitie The formal cause of sinne as it hath respect to punishment The formal cause of sin is the guilt Now the guilt is to be obnoxious to punishment and to be ordained to euerlasting torments and to bee worthie of these because of the offending of God That the cause of this guilt was the fall of Adam is proued 1. By testimonies of Scripture As by one man sinne entred into the world and death by sinne Rom. 5.12 and so death went oueral men By one mans disobedience many were made sinners 2. It appeareth also by this antithesis or contrarietie As deliuerie from sinne is not to bee guiltie because of the satisfaction of Christ so of the contrarie Originall sinne is the guilt which for the fal of our first Parents was deriued vnto al their posteritie That the priuation or want of the knowledge of God is sinne The priuation of the knowledge of God is sinne is proued by this argument Whatsoeuer is contrarie to the Law is sinne The priuation of the knowledge of God is contrary to the Law Therefore it is sinne Now that priuation of the knowledge of God is contrarie to the Law the reason for it is 1. Because the Law of God requireth in men gifts and faculties opposite to these defectes and inclinations For Accursed be euery one that abideth not in al. But there is commanded in the Law the true knowledge of God a correspondence of al the powers in mans nature with the wil of God when he saith I am the Lord thy God Thou shalt haue none other Gods before me Likewise Thou shalt loue the Lord thy God with al thy hart Whosoeuer therfore do roue and swarue in opinions concerning God not acknowledging him accordingly as he is manifested in the Scriptures and they whose harts do not so turn with the loue of god that nothing may withdraw them from him these as much as lieth in them are fallen from aeternall life and are subiect vnto the curse 2. To this belongeth all the sayinges of the Scripture which tax our ignorance of God Yee erre not knowing the Scriptures The gospell is said to bee hid to those which perish Ignorance of the Gospel is sinne That a corrupt inclination to disobey the Lawe of God is sinne A corrupt inclination is sinne is proued 1 By the tenth and last commandement Thou shalt not couet For the Law requireth inward outward obedience and that we haue an inclination to loue God That corrupt inclination therefore is a defect sin Sin is the transgression of the Law 2. By other testimonies of Scripture The frame or imaginatioÌ of mans hart is euil Gen. 8.21 euen from his youth We were by nature the children of wrath 3. By death other punishment which followed The wages of sin is death Inclinations therefore to wil or doe il are sinne 1 Obiection That which is not voluntarie neither can be auoided is not sinne Inclinations are not voluntarie Therefore they are not sinne Answere It is true in ciuil matters that that which is not voluntarie is not sinne but not in spirituall matters For the Scripture teacheth both that the wisedome of the flesh cannot be subiect to the Law of god and that al who are not subiect vnto the Law are subiect to the wrath of God Wherefore the iustice of God requireth that euerie creature who is endewed with reason be condemned and punished of God whensoeuer he is disobedient vnto his Lawe whether willing or vnwilling whether he bee corrupted by his owne fault or by the fault of his auncestors For so great and so inuiolable is the maiestie of God so great euil is there in sinne that the defection of one man from God is sufficient to prouoke the anger of God toward al his posteritie 2 Obiection Punishments are not sinnes These inclinations and defects are punishments of the first fal therefore they are not sinnes Aunswere It is true that punishmentes are not sinnes if we respect the course of ciuil iustice but not so if we respect Gods iustice For God oftentimes punisheth sinnes with sinnes Which is speciallie shewed Rom. 1. and 2. Thessa 2. For God hath power of depriuing his creatures of his spirit which power his creatures haue not 3 Obiection Priuation is sinne God inflicteth it creating in vs a soule not adorned with those gifts which he would haue had bestowed vpon vs if Adam had not transgressed Therefore God is the autor of sinne That is priuation being an accident and hauing a diuers nature according to the diuers respect as it is of God inflicted and as it is by vs receiued in the obiection deceitfully this diuersity is dissembled Aunswere It is a fallacie of the Accident For as God inflicteth it it is Gods iustice but as it is drawen on vs by the fault of our Parents and our selues also do willinglie receiue it it is sin Replie But God should not haue punished this fault with such a punishment seeing hee did know that so great euil would ensue Aunswere Let God execute his iustice and let the world perish Therefore he should doe it because it was iust 4 Obiection The desires of things that are obiect vnto them are natural therefore they are not sinnes Aunswere True ordinate desires of their proper obiects which God hath ordained for them but not inordinate and such aâ are against the Lawe For to desire of it selfe is not sinne But the desire is of it selfe good But a desire against the Law is sinne 5 Obiection Nature is good Therefore there is no Original sin Aunswere 1. True it is that Nature is good if you consider it before the corruption All thinges were verie good which God made 2. Euen now also Nature is good in respect of the substance and being of it and as it was made of God but not in respect of the qualitie of it and as it is corrupted That these euils are not onelie drawen by imitation but also are borne with vs whiles our corrupt nature is propagated from our first Parents vnto al their posterities these testimonies doe manifestlie shew Iob. 24. Who can bring a cleane thing out of filthines Iohn 1. Which are borne not of blood nor of the wil of the flesh nor of the wil of man but of God Rom. 5. By one man sinne entered into the world and death by sinne and so death went ouer all men for
is vrged when obedience cannot possibly bee performed But here it is necessarie that we distinguish and discerne the nature of men corrupted from it selfe being vncorrupted For in nature beeing not as yet depraued or corrupted through sinne there were and shal be againe also in nature perfectly restored these two vses of gods lawe especially The first is the whole and entire conformity of man with god For there did shine and againe shall shine in the minde of man the perfect knowledge of god and his will and the same did woorke againe shal worke the correspondence and congruity of all our inclinations and motions with this diuine order that is perfect iustice and righteousnesse before god For the mind iudging aright doth rightlie also gouern guide the hart wil not being through stubburnesse peruerted depraued Nowe that both there was perfect knowledge of the law in mans nature not yet falleÌ and did woorke also in it perfect conformity with god the doctrine concerning the image of god doth testify whereunto man was created which is by Christ in vs restored The other vse of the Law in nature vncorrupted is a good conscience or a certaine perswasion of gods fauour and a certaine hope of eternall life For when as the Lawe both commandeth perfect obedience and promiseth eternall life to those that perfourme it Therfore it worketh in nature vncorrupted as perfect obedience so also certaine expectation of the reward according as it is saide Leuit. 18. Rom. 10. Gal. 3. He that doth them shall liue in them Mat. 19. If thou wilt enter into life keepe the commaundements But in nature now corrupted there are other effects or vses of the Law those partly accidental partly the remaines of those proper effectes which it hath in nature vncorrupted partly in the regenerate partly in the vnregenerate As therefore the whole Law is a Schoolemaster to Christ so likewise is the Morall whereof the first vse is both in the regenerate and vnregenerate the preseruing and mantaining of discipline both in the church and without also For the Lawe both being by god himselfe engrauen in the mindes of all men and speaking by the voice of teachers magistrats doth by binding of the conscience and by denouncing ordaining of punishments by shame bridle restraine the vnregenerate also so that they shunne open and manifest wickednesse and some order is thereby kept in the world amiddest the furies of Diuels and wicked men that mankinde may be preserued and the church thence collected and gathered 1. Tim. 1.9 The Law is giuen to the lawlesse and disobedient But albeit this vse of the law doth chiefely belong vnto the vnregenerate who are not bridled by the loue of god and righteousnesse but by the feare of punishment onely shame not to make open profession of wickednesse yet hath it place also in the godly For they indeede haue another bridle whereby they are guided euen the holy ghost illightening and inclining their harts vnto obedience but yet by reason of the weakenes and corruption of the flesh prone to sinne experience teacheth that this chaine and bonde also is profitable and necessary for them for the shunning and auoiding of transgressions Many places also of Scripture witnesse this which threaten euen vnto the saintes if they run into grieuous offences grieuous punishments As Ezech. 18. If the righteous turne away from his righteousnesse and commit iniquity hee shall die for it And the examples of punishmentes as of Eli of Dauid and many others For therefore both threatnings and examples are set before the godly to keepe them in good order The second vse is the acknowledgement and accusing of sinne in the regenerate and vnregenerate Rom. 3.20 By the Law commeth the knowledge of sinne Rom. 7.7 J knew nothing but by the Lawe for neither had I knowen lust except the Law had said Thou shalt not lust This vse of the Law belongeth vnto all men because all haue so much knowledge of the Lawe as is sufficient to breede in them a pricke and remorse of conscience But there is a double effect hereof For in the vnregenerate the knowledge of sin of the iudgement of God against sin engendereth an hatred of god an increase of sinne For so much the more doth nature not yet regenerated desire to commit and excuse sinne and murmureth against gods iudgemeÌt how much the more the law vrgeth and presseth the prohibition and condemnation of sinne Rom. 4.15 The Law causeth wrath Rom. 7. Sinne took an occasion by the commandement and wrought in mee al manner of concupiscence Moreouer if those vnregenerate be also reprobate then woorketh it at length in them despaire and blasphemy Therefore 2. Cor. 3. it is called the ministery of death But in the elect the knowledge of sinne is a preparing of them vnto conuersion For it woorketh in them a desire of Gods fauour and of deliuerance from sinne enforceth them despairing of their own righteousnesse to seeke for righteousnesse and life in Christ their Mediatour And after they are once conuerted it continually instructeth them with due contrition truely to humble themselues in the sight of God and maketh them to profit and goe forwarde daily in true conuersion vnto God and in the dread fear of God Now although many wicked men beeing blinded with security doe not acknowledge their sinne for a time yet the Law accuseth all and the terrours and torments of conscience doe at length oppresse them Vnto the regenerate also although they neither are subiect to damnation neither liue without the acknowledgement and bewailing of their sinne yet necessary is the preaching meditation of the Law that thereby they more and more knowing the remnants of sinne which are in them may continue and go foreward in true repentance and amendment of life Moreouer concerning both these vses namely the maintenance of Discipline and acknowledgement of sinne it is said that the Lawe is a Schoolemaster vnto Christ For neither can men be instructed concerning god neither doth the holy ghost woorke faith and conuersion in their heartes except open and manifest transgressions be eschewed and they persist not in sinnes against their conscience Jsai 66. J will regard the poore and contrite in spirite Rom. 8.13 If yee mortifie the deedes of the bodie by the spirite ye shall liue but if yee liue after the fleshe ye shall die Neither do they indeede seeke for desire earnestly deliueraunce from sinne and death who doe not truely knowe and agnise the greatnesse of sinne Joh. 9.41 If yee were blind yee should not haue sinne but now yee say Wee see Therefore your sinne remaineth The third vse of the moral Law is proper vnto the regenerate to witte an instructing and informing of them concerning the true seruice and woorship of God This is done by the doctrine of the Lawe in teaching and exhorting For seeing there are yet remaining manifold ignoraÌces
not of it owne nature but because of the corruption of men it killeth that is it terrifieth mens mindes with the iudgement of God and doth stir vp a murmuring and hatred against God as wee are plainly taught by the Apostle Rom. cap. 7. The Law is holie and the commaundement is holy and iust and good Was that then which is good made death vnto me God forbid But sinne that it might appeare sinne wrought death in me by that which is good that sinne might be out of measure sinful by the commaundement For we know that the Law is spiritual but I am carnal sold vnder sinne But the proper effect of the Scripture is to quicken men that is to lighten them with the true knowledge of God and to mooue them to the loue of God As it is said 2. Cor. 2. We are vnto God the sweete sauour of Christ in them that are saued and in them which perish c. Secondly albeit the letter that is 2 It killeth as it is without the Spirit the doctrine without that spiritual motion killeth yet the operation of the holy ghost accompaning it when now it is not the letter but the spirite and power of God to saluation vnto euery one that beleeueth it doth not kil but quicken as it is said Psal 119. Thy word quickneth me Wherefore that the letter kil vs not we must not cast awaie the Scripture but the stubburnes of our harts and desire of God that he would let his doctrine bee in vs and others not the letter but the spirit that is that he would forcibly moue our harts by it turn them to him The spirit quickneth agreeing with the word Thirdly that it is added that the spirit quickneth that calleth vs not awaie from the Scripture to other opinions or reuelations For that spirit quickneth which dissenteth not from the Scripture but teacheth and mindeth the same which he hath vttered in the scripture But that spirit which leadeth men awaie from the Scripture it quickneth not but may bee said much more truely to kill then the letter that is not by an accident or external cause but of it owne nature For the spirit of Antichrist is a liar and a murderer and therefore be it accursed vnto vs. 4 The Apostle misconstrued by them Fourthlie they who by the letter vnderstand either the characters of letters or the proper and literall sense whether it be of the whole Scripture or of those speeches which are allegorically and figuratiuely spoken and by the spirite the interpretation of those speeches it is manifest that they swarue farre from the minde of Paul both by those thinges which haue beene spoken concerning the meaning of Paul and also because not onely euerie sentence of Scripture whether it be proper or figuratiue but also euerie interpretation of it is and remaineth the killing letter except the quickning force of the holie Ghost come vnto it Wherefore since that neither for interpretation nor reuelation nor authoritie nor any other pretence it is lawful leauing the Scripture of the Prophets and Apostles to depart to whatsoeuer decrees of religion which are not confirmed by the Testimonie of the Scripture let vs hear it as an oracle sounding from heauen bringing to the reading thereof not minds forestalled neither with opinions conceiued either of our owne brains or elswhere neither with affections neither with preiudices but the loue of God a desire of knowing the truth So shall it come to passe that both wee shall know the true meaning of the Scripture and by it godlines and sure and sound comfort shall bee kindled in vs and get increase OF THE TRVE COMFORT of the Godlie THE scope and ende of this doctrine is that wee may haue sure comfort both in our life at our death And that wee may haue this wee are especiallie to learne the doctrine of Christianitie Now the summe of this comfort doth consist in this that wee are the members of Christ that is that we are engraffed into Christ by faith that he is carefull of vs and that by him wee are loued of God reconciled to God and conioyned with him This comfort the diuel goeth about to take from vs after this maner 1. Thou art a sinner therefore thou art not acceptable in the sight of God Answere But Christ hath made satisfaction for me with his precious blood 2. But thou must die the death Answere But Christ hath deliuered me from the power of death and I know that by Christ I shall scape out of the hands of death 3. But how if thou leese the grace of Christ For thou maist fall and perish because it is a long way to heauen Answere Christ hath not onely merited his benefites for mee but also bestoweth them on me and preserueth them in mee and giueth mee perseuerance that I may not fall from grace 4. But what if these thinges appertaine not vnto thee and how knowest thou that thou art Christes Answere 1. Because I haue the testimonie of the holie Ghost within me 2. Because the generall promise appertaineth to all the faithful If I haue faith therefore that promise appertaineth vnto me But I know I haue faith by the effectes of faith 1. Because I haue a will to obey and beleeue God albeit I am but weake 2. Because I haue good woorkes which are signes of true faith Therefore I haue true faith and by a consequent Christ and his benefites appertaine vnto mee This comfort is necessarie 1. For our saluation that we despaire not 2. For the woorshipping of God For that wee may woorship God wee must come out of sinne and death not rush into desperation but bee susteined with a sure comfort vnto the ende This comfort though other sectes promise yet can they not make performance thereof because their conscience and experience oftentimes goeth against them The doctrine of the Church alone maketh performance of it so that mens consciences are at rest because this alone sheweth the fountaine of all miseries vnto which mankind is subiect and this also alone prescribeth the waie of escaping them The partet of this comfort are 1. Our reconcilement to God by Christ to which Christ alone we belong and therefore wee are not at our own libertie so that wee may freelie sin neither lieth our saluation in our handes or power For if it were so we should leese it euery moment 2. The maner of our reconcilement euen by the blood of Christ 3. Our deliuerie from miseries 4. The preseruation and maintenance of our reconcilement and deliuerie Mat. 10.30 so that not so much as an haire may fal from our head without the will of our heauenly father Obiection But the godly are daily slaine Aunswere These things do not hurt but helpe forward our saluation Rom. 8.28 All thinges worke together for the best vnto them that loue God 5. The testimonie of the holie Ghost woorking true comfort in our hartes
that the whole nature of of man that is his mind wil and hart and all his faculties are so depraued that without renewing they can bring foorth none but vitious actions and such as displease God according to those sayinges Rom. 7. For wee know that the law is spirituall but I am carnal sold vnder sinne Again For I know that in me that is in my flesh dwelleth no good thing And Rom. 8. So then they that are in the flesh can not please God Matt. 7. A corrupt tree cannot bring forth good fruit And truly the reason why it must needs be so is not obscure For whatsoeuer is not exactlie agreeable to the rule of the Lawe that cannot please God but deserueth malediction the wrath of God euerlasting as it is said Accursed be euery one that abideth not in all which are writteÌ in the book of the Law And S. Iam. ca. 2. Whosoeuer shall keep the whole Law yet faileth in one point he is guiltie of al. But no action of men since the fal hath beene wholy agreeable vnto the Lawe wherefore no action of theirs can please God The minor is hereof manifest because the Law in euerie action requireth the knowledge of the true God agreeing with his wil reuealed in the Scripture this end as principal that the true God by that obedieÌce of the reasonable creature may be honored and furthermore requireth such a desire of obeying god such a loue of god as for a man rather to leese al then to depart euen in the least matter from the wil of god and that there be none no not the least affection or desire or inclination that may cal him from that exceeding and most ardent loue of god and from obedience towards his Law 1. Cor. 10. Doe al things to the glorie of God Deut 6. Thou shalt loue the Lord thy God with al thy hart and with al thy minde and with al thy strength But they who are not regenerat in all their actions they doe not so much as acknowledge the true god much lesse doe they refer al to his honor or loue him aboue al things but are turned away from him and are his enemieâ Rom. 5. When wee were enemies wee were reconciled to god And cap. 8. The wisedome of the flesh is enmitie against god Wherefore no action of theirs whatsoeuer it appeareth to the shewe agreeth with the rule of the Law of God As it is said Rom. 14. Whatsoeuer is not of faith is sinne The doctrine of Original sin profitable to be held in the Church This doctrine concerning Original sinne is to bee held in the Church 1. That the knowledge of sinne be perfect 2. Because god will haue our corruption to bee knowen to bee so great as wee can not so much as begin our obedience by our selues without his grace and his holie spirit 3. That wee may know what sinnes are in the godlie and what be the differences of the sinnes which are in the regenerat and in the reprobate What Actual sinne is Actuall sinne is euery inward and outward Action which is repugnant to the Law of god as well in the minde as in outward actions and the omitting of those thinges which the law commaundeth as to will to thinke to follow to doe euil not to will to flie to omitte to doe good Likewise motions and passions contrarie to the Law Hither belongeth that diuision into sinnes of fact and sins of omission The second diuision of Sinne. Raigning sin THere is Raigning sinne and sinne Not-raigning This diuision is taken out of the Apostle Rom. 6. Let not sin raigne in your mortall bodie Sinne Raigning is all sinne which is not repented of and which is not resisted by the grace of the holie Spirit and for which not onely according to the order of gods iustice but also for the thing it selfe hee is guiltie of eternal punishmentes who hath it And it is called Raigning 1. Because it is pampered 2. Because it hath rule ouer a man and maketh him guiltie of eternal daÌnation Al sins in the wicked are raigning sins Such are all sinnes in the wicked who beleeue not the Sonne and are without faith and repentance That is also in the elect before their conuersion although it be remitted according to the secret purpose of God yet they do not as yet know it In the elect also before their conuersion 1 Iohn 3.8 But after they are conuerted they striue against it that it may not beare rule ouer them It is called also Mortal in which who perseuereth dieth in it perisheth He that committeth sin that is he that of purpose with delite sinneth is of the diuel Where he speaketh of Raigning sin Sin raigning is all sin in the regenerate before their conuersion in the not regenerat continually whether they be defectes oâ inclinations or errors or Actuall sinne Sinne not Raigning is that which is repented of which is resisted by the grace of the holy Spirit Sinne not Raigning and whereof we obtaine remission And this sin is in the godly If wee say we haue no sin we deceaue our selues and there is no truth in vs. This saith Iohn Of sinne Not-raigning It is no more I that doe it Rom. 7. but the sinne that dwelleth in mee Sinne Not-raigning is called also Veniall Why not raigning sin is called venial not for that it deserueth remission or that it is not woorthie of punishment but because remission followeth such sinne Neuerthelesse I had rather vse the names of Raigning and Not-raigning sinne 1. Because the names of Mortall and Veniall sinne are obscure and doubtful For all sinnes are mortal And Iohn also calleth Mortal sinne or sin to death the sinne against the holie ghost 2. Because of the errors of the Papists who saie that they are called venial sinnes which are light and deserue not aeternal paines whereas yet it is said Accursed be euery one who abideth not in all 3. Because the Scripture vseth not these terms especially the name of Venial sinne 1 Obiection But the elect fal not from grace Answere Finally they doe not But they who sinne mortallie and doe not repent perish This falleth not to the elect that they should fal finally but before the end they fall easily and often 2 Obiection The wil of God is vnchangeable But he will the saluation of the elect and remission of their sinnes Aunswere I grant that it is true concerning the purpose and counsaile of God but not concerning our affiance which we haue of the remission of sinnes For our comfort standeth not togither with errors which are contrarie to the foundation and with sinnes committed against our consciences For then are we said to haue remission of our sins when we apply these benefits to our selues Eph. 2.13 Now in Christ Iesus yee which once were farre off are made neere by the blood of Christ And Osc 2.23 I wil saie to
which hatred of trueth was not in Adam or Peter Augustine therefore saith Faith failed not Peter in his heart when confession failed him in his mouth 2 Obiection The sin of Cain was not vnpardonable God sparing Cains life doth not therby shew his pardoning of his sinne but a further reuenging of it Because God would not haue him killed therefore he pardoned him his sin But Cains sinne was committed against the holy ghost Therefore some sinne against the holie Ghost is not vnpardonable Aunswere In the proofe of the Maior is a fallacie putting that which is no cause as if it were a cause For the cause why God woulde not haue him killed was not for that hee had pardoned Cain his sinne not repenting himselfe of it but that the murderer might be the longer tormented with the furies of his conscience that in so long time not repenting he might bee made inexcusable and furder also that murders might not waxe rife among men 3 Obiection They who are altogether ignorant of Christ Euerie sinne of the vnregenerate vnpardonable because not repented of which to others through repentance are pardoned sinne not against the holy Ghost But al that know not Christ haue vnpardonable sinne because it is neuer pardoned them Therefore some vnpardonable sin is not against the holy Ghost Aunswere We grant the whole reason if in the Minor and conclusion thereof bee vnderstoode by vnpardonable sinne those sinnes of the vnregenerate which are not indeed remitted vnto them for that they persist in those sinnes to the end without repentance yet to others they are remitted who persist not in them but repent of them in this life For not al who commit them persist in them But if that kind of sinne be vnderstoode it is neuer remitted to any man because al they who commit it persist in it to the end of their life without repentance then is the Minor false And so it there no consequence in this reason The sin against the holie Ghost and sin against the conscience differ as a general froÌ a particular Sin against the conscience is the general For a man may also through infirmity ignorance denie the trueth not through a hatred of it as Peter and Paul did So that then the sinne against the holy Ghost is a sinne against the conscience but euerie sinne against the conscience is not a sinne against the holie Ghost And therefore this is more general the other more particular The difference betweene the sinne against the holy Ghost and sinne against the conscience The sinne against the holy Ghost is said to be vnpardonable not that it exceedeth or surmounteth the greatnes of the merit of Christ but because hee is punished with a finall blindnesse who committeth it neither is it at any time granted him to repent Because it is a speciall and singular kinde of sinne therefore hath it a singular punishment that such sinners should not at all repent And without repentaunce there is graunted no remission of sinnes The fifth Diuision of sinne What is sinne of it selfe and what sinne only by an accident THere is some sinne which is of it selfe sinne and some which commeth to be sinne by an accident Sinnes of themselues are al those things which are forbidden of God in the Law or whatsoeuer things the Lawe condemneth as are inclinations disagreeing from the Law of God some actions also which are sins in respect of vs but in respect of God are punishments Sinnes by an accident are things either commanded of God or neither commaunded nor prohibited that is indiffereÌt things which are not done after the same maner neither to the same ende vnto which God woulde haue them to be don that is without repentance or with great defect Things commanded in the vnregenerate are sins because although the actions doings of those things are commanded yet the person from whoÌ those actions proceed pleaseth not God neither is reconciled vnto God Further that which the vnregenerate doe they doe it not to that end whereunto they ought that is to the glorie of God neither is their action grounded of faith For they know not whether or no they haue God fauorable to theÌ or whether that be pleasing vnto him which they doe But these conditions and circumstances are necessarily required to a good work for it sufficeth not to do good works after a ciuill manner Those ciuil works indeed are good as they proceed from God but as they are in vnregenerate men they are euil euen as it is sin when a wicked man giueth almes because it proceedeth not from the loue of God therfore not froÌ faith neither is referred vnto gods glory But yet those things which men doe beeing forbidden in the Law of God are of theÌselues properly sins because the nature or definition of sin doth properly agree vnto them which is that they are don against the expresse commandement of God And therefore in the Scripture thinges which are so done of men are euer called euill but neuer good But those things which are commaunded of God when they are done by the vnregenerat or in hypocrisie they are so discommended as yet neuerthelesse they are counted and praised for good and that not only in respect of God who is the efficient of those things in men in respect of whom al the actions of the wicked are iust but also in respect of the men themselues by whom they are done so that they also are said to haue done wel as 1. Kings 21. Seest thou howe Ahab is humbled before me Because he submitteth himselfe before me I wil not bring that euil in his daies And 2. Kin. 10. The Lord said vnto Iehu Beholde because thou hast diligentlie executed that which was right in my eies c. Neither is there cause why anie man shoulde heere say that inclinations and actions are of themselues good How inclinations and actions are in themselues both good and bad because they are things in nature made and raised of God For they are of themselues good as they proceed from God but as they are in men corrupted or as they are don by men they are of themselues euil and vitious because they are committed against the Law of God But neither of the contrary followeth it Why the works of the vnregenerate cannot please God that the works of the vnregenerate whether they be ciuillie or morallie good are not therefore sinnes and displeasing God because they are commanded of him For that the woork be good and pleasing to God not only that which is commanded must be done but it must be done after that maner also which is commanded or which is all one it must agree not onely in part but in whole with the Lawe of God And since the woorks of the vnregenerate are not so done though not wholy yet for a great part they swarue from the Law of God and are destitute of that perfection
were very good Psal 5. Because thou art not a God that loueth wickednes Iames. 1. Let no man say when he is tempted I am tempted of God Eccle. 15. Saie not thou it is through the Lord that I turne backe for thou oughtest not to doe the thinges that he hateth To these and verie manie the like speaches maie be added the great and most perfect goodnes of God so that no effect of his is euill And because God is true and far from all dissembling and guile neither can destroie or denie himselfe 2. Tim. 2. it is certain that plaine contradictorie willes cannot be in him But he testifieth in his law which is as it were a glas of that puritie which is in God that hee hath a horrible hatred of sinne Wherefore he doth not will anie and much lesse causeth or furdereth it Moreouer that which one himselfe worketh in an other hee cannot of right punish But God doth most iustlie punish al sinnes Wherefore he neither will nor causeth anie sin Rom. 3. Is God vnrighteous which punisheth God forbid else how shall God iudge the world Lastlie God doth neither wil nor cause that which destroieth his image sin is the destruction of the image of God Wherefore God doth neither will nor cause it Of this wee conclude that God is not the author of sinne but that the originall of euill springeth from man himselfe by the instigation of the Deuill yet so neuerthelesse that we say that the Deuill being at the first corrupted did corrupt man The cause of sin is to be sought in our first father through the Deuils instigation and so by discent to be found in vs. but coulde haue done nothing except man of his owne accord had consented to euill Here are we to remember againe the fall of our father Adam God made Adam to his owne image and similitude that is he made him most good vncorrupt holy righteous and immortall hee furnished him with most excellent giftes that nothing might be wanting vnto him to all blessednes in God Wherefore his vnderstanding was wholy diuine his will most free and most holy hee had power of dooing good and euill a law was giuen him of God which shewed him what he should doe or what he should not doe For the Lord said Thou shalt not eate of the fruite of the tree of knowledge both of good and euill God simply required of him obedience and faith and that whole Adam should depende of him and that not constrained by necessitie but shoulde doe it freely God made man from the beginning and left him in the hand of his counsel saying If thou wilt thou shalt obserue the commandements and testifie thy good will Therefore when the Serpent tempted man and counsailed him to tast of the forbidden tree man was not ignoraunt that the counsaile of the Serpent did not agree with the commaundement of God The Lorde compelled him not neither did Satan compell him in the Serpent For God had said Ye shall not eate of that tree neither shall ye touch it least ye die Wherefore it was in the hand of his counsaile to eat or not to eate God declared vnto him his will plainely charging him that he should not eate and adding the perill he did withdraw him from eating least perhaps thou die Satan also as neither coulde hee did not vse any force but did probably moue him vnto it at length did ouercome him For when the will of the woman declined to the word of the Deuill her minde departed from the worde of God and reiecting a good lawe she committeth an euill worke afterwardes she drewe on her husband willingly following her to bee partaker of her sinne That doth the Scripture inculcate in these wordes So the woman seeing that the tree was good for meate Gen. 3.6 and that it was pleasant to the eies and a tree to be desired to get knowledge tooke of the fruit thereof and did eate and gaue also to her husband with her and hee did eate Here haue you the beginning of the euill the Deuill and that which moued the will of man that is the false commendation of the Deuill and euen a mere lie and the delectable shewe and sightlines of the tree Wherefore Adam and Eue doe of their owne accord that which they doe being lead with a hope of more excellent wisedome which the Seducer had lyingly promised them The beginning of sinne from the Deuil and the free election of man corrupted by his seducement Wee conclude therefore that sinne hath his beginning not from God who forbiddeth euill but from the Deuill the free election of man which was corrupted by the Deuils falshood And therefore the Deuill and mans corrupted will obeying him are the most true cause of sinne This euill flowed from our first Parents vnto all their posteritie so that sinne hath not else whence his beginning than from our selues and our corrupt iudgement and wicked will and the suggestion of Saran For an euill roote and that first corruption bringeth forth of it a rotten braunch agreeable to the nature thereof which Satan now also setteth forwarde and laboreth it as it were plantes by his guiles and lies but in vaine doth he labour except we yeeld our selues to bee fashioned and dressed by him That is called originall sinne which proceedeth from the first originall that is What is originall sinne was deriued from the first parent into all by propagation or generation For this sinne wee bring with vs in our nature out of our mothers wombe into this life I was borne in iniquitie and in sinne hath my mother conceiued me And of the Deuill Christ speaketh thus Hee hath beene a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie then speaketh he of his owne for he is a lier and the father thereof To this may be added this reason that sinne cannot be a proper natural effect of any cause but of that which hath power to doe against the law But this no nature hath power to doe Sinne the proper effect of a reasonable nature transgressing the law besides the nature of Angels and of men For God is a law vnto himselfe and can not doe or intend any thing against his lawe And other creatures whereas they are not indued with reason and therefore the law not made for them they cannot commit sinne because take away the law and there is no place left for sinne Wherefore it necessarily foloweth that sinne is such an effect as agreeth to those Angels alone who fell and to men The first cause of the first sinne the Deuil The second mans will The first sinne cause of all sins thence folowing But there is an order to bee obserued in these causes For the cause of the first sinne in Paradise is the Deuil instigating the will of man assenting or obaying these former
the consequents of sinnes that is punishment and execution of his iustice therefore he will also the antecedent that is sinne it selfe without which these should not follow or be consequeÌts we deny the whole consequence of this reason For nothing foloweth or can bee concluded in reason when both the former propositions are mere particular For the Maior of this reason is not vniuersally true but onely then holdeth it when as the antecedent together with the consequent agreeth with the nature of him which will the consequent and not when onely the consequent agreeth and not the antecedent For when it falleth thus out then is the consequent by his wil but the antecedent is not by his will but onely by permission For God is saide to will those thinges which he liketh as agreeing with his nature and rightnes but to permit those thinges which yet he disliketh abhorreth condemneth but neuertheles for iust causes hindereth them not from being done And therefore it is said in the scripture that he will causeth life euerlasting which is the consequent and the conuersion of men which is the antecedent and goeth before and that he will not but only permitteth punishment as it is sin which foloweth and is the consequent of sinnes as is deliuered in holy Scripture Rom. 9. and Ephes 1. If again they vrge He that forbiddeth not sin The reasons why God not forbidding sinne is yet no cause of sin when he may forbid it to be committed in him is some cause fault of the sin but God permitteth it when he might forbid it therefore there is some cause fault of sin in him we deny the consequence because the Maior is not vniuersally true For it is onely true of him who doth not perfectly hate sin and therefore forbiddeth it not when he may who is bound to hinder sin that it be not committed But it is not true of God who with vnspeakable anger accurseth condemneth sin neither yet hindereth it from being committed because he is neither bound to doe so neither doth he permit it without most good iust causes Farther God might by his absolute power hinder euil but he wil not corrupt his creature man being iust righteous Wherefore he dealeth with maÌ after the order of maÌ He proposeth lawes vnto him he proposeth rewardes punishments he willeth him to embrace good and flie euill To the doing of which thing neither denieth he his grace without which wee can doe nothing neither refuseth he our diligence and labour Hereif man cease giue ouer the sin negligence is ascribed to man not to God though he could haue hindered it did not because he ought not to hinder it least he should trouble his appointed and setled order and destroy his owne worke Wherefore God is not author of euill or sin If they obiect farther God doth not euil when he permitteth euil He that doth euill that good may come of it doth not well Rom. 3. God when he permitteth euill for good ends doth euill that good may come of it Wherefore he doth against his iustice and law and by a consequent is bound to hinder euill we deny the Minor For God when he permitteth euill doth not euill but good For the permission of sinne is one thing which is the good and iust worke of God and sinne is an other thing which is the euill and vniust worke of the Deuil or man sinning and transgressing the lawe Lastly they say what God permitteth willingly that he will to be done God permitting sin doth not will sin to be done but he willingly permitteth sinne wherefore he will sinne to be committed and by a consequent is the cause of sinne But the Maior is to be denied God will the permission that is the priuation of his spirite and grace but the sinne of his creature which concurreth with it he will not because he neither mindeth it nor approueth it They confirme their Maior by this Argument To permit is neither to will or not to will But it is not not to will for then either that shoulde not be done which God is saide to permit or something shoulde bee done that God woulde not both of which are absurd Wherefore to permit is the same that to will and by a consequent God when he permitteth sinne doth will sinne We denie the consequence because there is not a sufficient enumeratioÌ of the diuersities of will in the Minor for God is said to will not to will a thing after two waies Either to will as when together he both liketh worketh a thing or as he liketh a thing onely vnder which also is comprehended his coÌmanding but doth not worke it And he is said not to will any thing either as he both disliketh hindereth a thing either as he onely disliketh it but doth not forbid or hinder it Both which kindes of will are contained in the Maior but onely one of them in the Minor which is both to dislike hinder a thing from being done For if God in that sense woulde not sinne to bee committed then those absurdities shoulde follow which they speake of But when we say that God will not sinne we vnderstand that they doe greatly displease him and yet that god hindereth them not from being committed which also is not to will but to not will sinne For god can will nothing but that which is agreeable to his owne nature and goodnes neither doth the holy Scripture shewe any where that god will those thinges which are contrarie to his nature in such sort as they are contrarie This is also obiected God the cause of mans will but not of the corruption of his will is not a cause of sinne whereof mans will corrupted is a cause Hee that is the cause or the efficient of a cause is also the author of the effectes of that cause if not the next yet a farre off But god is the cause of that will which is the cause of sinne therefore is he the cause of the effect of the will that is of sinne Wee aunswere to the Maior by distinguishing of the cause For a cause which is a farre off a cause is sometimes by it selfe and sometimes onelie by an accident a cause That is a cause by it selfe of an effect which doth not onely bring forth the next cause of the effect but also doth moue and gouerne it in bringing forth the effect which it selfe intended or vnto the which it was appointed as when god frameth and bendeth the will of men which himselfe made to good workes or to such actions as himselfe will haue done when the Father or Master bringeth vp his Sonne or his Scholer to good thinges and the learning which hee instilleth into his minde mooueth him to doe well when the Sunne and raine make the earth fertill and the earth bringeth forth Corn. But when the cause which is a far off a cause
It is the propertie of him that is merciful to exercise mercie tru on beleeuers and such as are penitent 1 Reply It is the propertie of him that is mercifull to pardon men whether they be penitent or not penitent Answere This is a false definition of mercy 2 Reply Faith and repentance are not the cause of mercie Therefore by this aunswere neither should the penitent obtaine mercy that is deliuerance from death Aunswere I graunt that faith and repentance are not the cause of mercie and that it is not done for their repentance but for the satisfaction and punishment of Christ only yet with this condition that we apply this by a true faith vnto our selues and repent Reply Naie neither on the penitent doth God exercise mercie For if god punish all sinnes with sufficient punishment in Christ he is not mercifull Aunswere I deny the consequence of this proposition because he gaue vs his Sonne freelie who should satisfie for vs. This satisfaction did the Gospel adde God remitteth freelie our sins in that he giueth vs freely that recompence which he taketh for them 4 Obiection Hee that remitteth not without all recompence doth not remitte freely and so not of free mercy God remitteth not without all recompence Therefore hee remitteth not freely Answer God remitteth not vnto vs our sinnes freely in respect of christ but freelie in respect of vs because hee exacteth nothing of vs and freely giueth vnto vs Christes satisfaction Although then he wil haue satisfaction to be made by another euen by Christ yet doth he remit vnto vs our sins freely because he as it hath been said giueth vs Christ of his free mercy who might satisfie for vs and from him proceedeth this satisfaction and application of it vnto vs. For he causeth vs both by his election the satisfaction of Christ freely giuen of him vnto vs by the giuing of his holy spirit to receiue Christ by faith and this he doth for no other cause but only of his free mercy Yee are saued by grace First because satisfaction is not made by vs. Secondly because the price for sinnes is imputed vnto vs. Reply What mercy god extendeth to the wicked against that which was aunswered to the second Obiection that is that the mercy of God is extended also to the wicked The Prophet Ieremy saith Forgiue not their iniquity neither put out their sinne from thy sight The mercy therefore of God is not extended to the reprobate Aunswere 1. It is true when God denieth his mercy vnto them repenting and except he haue iust cause why hee doth not saue all But God hath most iust cause why he suffereth some to perish euen the manifestation of his iustice and power in punishing the wicked 2. It is to bee vnderstoode of that degree of his mercie which he sheweth towardes his chosen euen of this mercy whereby he giueth them remission of sinnes his holy spirit and life euerlasting But it is not to be graunted concerning that generall mercie whereby hee guideth and gouerneth all creatures Replie against that which is saide in the same Aunswere to the Second Obiection That God is not delighted with the destruction of the wicked The Lorde saith in Isaiah Ah I will ease me of mine aduersaries Therefore God is delighted with the destruction of his enemies Aunswere These and the like speeches are spoken after the order of men by an anthropopathie or humane affection and by them is signified That God will the execution of his iustice but is not delighted with the death or destruction of men as beeing his creatures It is requisite that this doctrine bee knowen in the Church That knowing howe great an euil sinne is The vse of this doctrine of sinne in the church wee maie yeelde the praise of iustice vnto God who doth most seuerelie punish it and that we maie abhor al sinnes with our whole heart and desire the more earnestlie to bee fensed and defended of God against all sinne and that not extenuating or lessening anie wee flatter our selues in a conceit of our owne righteousnesse or in hope of escaping that measuring our sinne by the Law of God neither esteeming euill good or good euill wee loose our consciences when God bindeth them or binde them when God looseth them and acknowledging the remnant of sinne in vs and our manifolde fallings we should not despaire of pardon flieng to God the mediatour with bouldnesse that also we maie be able to discerne our selues from the wicked and prophane men in whom sinne raigneth and from all those that sinne against the holie ghost and that wee maie conceiue in our minde hope and confidence of Gods mercie that we laie not the cause and fault of our sinnes destruction on God but remeÌber that it is to be sought in our selues that knowing there are degrees of punishments sinnes we ad not sinnes to sinnes but consider that lesser sinnes shal be punished with lesser punishments and greater with greater that remembring the sins of the parents are punished also in their posteritie wee spare not onelie our selues but our posteritie also in auoiding sinne that wee maie giue and render thankes vnto God for this benefit that hee for his own glorie and the gathering and saluation of his Church doth maintaine and continue also amongst the wicked some order of vertue and discipline And last of all that true and perpetuall thankefulnesse maie be kindled in vs towardes God and his Sonne our Lord Iesus Christ in that he hath deliuered vs froÌ these great euils sinne and the paines and punishment of sinne OF THE CREATION OF MAN The necessity of this Doctrine SEEING that God would especially open manifest himselfe in the creatioÌ of angels men necessary for man is the knowledge of himselfe both for that God wil be knowen by his own image which he engraued in mans nature also because without it we neither aspire nor attaine to that end to the which we were created Now the knowlege of our selfe is two-fold That is of man vncorrupted such as hee was made of God shal be after his restoring accoÌplished of man falleÌ into sin corrupted such as he now is The first is of the excellency and happines the other of the misery of mankind Now this common place is annexed vnto the former of sinne 1. Because when it is proued that there is sinne Why it is placed next the discourse of sinne and that the nature of man is sinfull the question straight ariseth whether God created man subiect to sinne And if not so how then For out of the doctrine concerning Original sinne this obiection seemeth to follow Man is a sinner Man was created of God Therefore God created man a sinner Whereunto our answere is that it is a fallacie of the Accident or that more is brought in the Conclusion than was in the Antecedent Secondly This place is annexed that it may be vnderstood
out of what dignitie and felicitie man hath throwne himselfe by his owne vnthankefulnes Thirdly that we may know whence sin came and so not thinke God to be vniust Fourthly that we may know the greatnes of sinne in vs. Fiftly that there may be kindled and increased in vs an earnest desire of recouering our first felicitie yea and farre greater than that was Sixtly that we may be thankefull for the restoring of it But there occurre many thinges which proue God not to bee the author of sinne 1 The nature of God He is of his owne nature good God not the author of sinne which was also proued before pag. 101. and the chiefe good how then should anie euill thing come from him 2. It is written Gen. 1.31 All that God had made was verie good 3. It is proued by the lawe of God by which hee condemneth all euill thinges and sinnes and commandeth good thinges Wherefore he is not the author of sinnes For the lawe of God is as it were the glas of that puritie which is in God 4. It is proued by the punishmentes which God inflicteth vpon sinners but he were vniust if he shoulde punish that in man whereof himselfe were author 5. By the description of sinne which is a destruction of the image of God in man according to which man was made This image was righteousnes And therefore not sinne More vnto this purpose hath beene spoken in the former place of sinne To this place of the creation may be referred the place of the Image of God Likewise the place of the first sinne of Adam and Eue. Those two places we will handle next after this that so afterwardes wee may come to the place of freewill which is also ioined with this of mans creation THE QVESTIONS OF MANS CREATION ARE ESPECIALLIE TWO 1 What man was created of God 2 To what end or for what man was created 1 What man was created of God This question is proposed euen for the same causes for which the whole place it self is 1. That it may appeare that God is not the author of sinne 2. That wee may know the greatnes of the sinne of mans vnthankefulnes 3. That we may pray to God craue earnestlie for his grace our deliuerie from sinne 4. That wee may bee thankefull for our deliuerie from sinne MAn was created first consisting of bodie and soule His bodie was fashioned of a masse or lumpe of earth Man created perfect both in bodie and soule immortall if hee stoode still in righteousnesse mortall if hee fell for mortalitie ensued on sinne His soule is a substaunce incorporeall vnderstanding and immortall this was by god infused and vnited to an instrumentall body to informe or quicken it and together with it to make and constitute one person or Subsistent namely man to worke certaine motions and actions external and internal by the ministerie of the bodie and without the ministerie of the bodie iust and pleasing God all which the soule accomplisheth in the bodie and some also by the bodie as an instrument some by it selfe without the bodie that is not vsing the bodie or any part thereof as an instrument of his operations Secondly man was created perfectlie wise Thirdly Perfectlie holie and iust Fourthly Lord ouer other creatures Fiftly Truely and perfectlie blessed and happie And this is to be created to the image of God Obiect Perfect wisedome righteousnes blessednes are in god alone Man perfect but in a certaine degree and measure not infinitly as God Man is not God therefore these could not be perfect in man Aunswere This reason is a fallacie deceiuing by reason of the equiuocation or ambiguitie of the word Perfect For in the Maior proposition is vnderstoode The perfection of the Creator which is the very immensitie and vnmeasurablenes of his essence and properties by reason whereof nothing can be added more vnto God whereby he may be greater or better or happier of which perfection if the Conclusion also speake wee graunt the whole reason for this perfection is communicated reallie to no creature at all no not to the fleshe of Christ But it is an other perfection which is in creatures namelie a perfection in partes and degrees For all creatures euen the most excellent haue onely partes and degrees of good thinges distributed of the Creator vnto them euerie one such as are agreeable to their nature and place All things therefore are in their owne kind or sort most good and perfect when they are and remaine such as God woulde then haue euerie of them to bee when hee created them So in man at his creation was perfect wisedome or knowledge perfect Righteousnesse perfect Blessednesse not that nothing could bee added more vnto them or that they did match and equall the perfections of God but because they had that degree of perfection in which degree God woulde haue them to bee in man Wherefore for mans perfection it was sufficient if hee knewe all those thinges concerning God and his workes which God woulde haue him to knowe and further if hee did shewe and performe that conformitie which God exacted of him It was not required to mans happinesse that hee shoulde knowe all thinges or bee perfectlie iust holie blessed and happie for that had not perfected man but transformed him into God The same is to bee conceiued and thought concerning the perfect wisedome Righteousnesse and Blessednes of Angels 2 For what man was created THe last and principall end of mans creation is the glorie and praise of god The principal end of mans creation to praise worship God For therfore god created reasonable creatures that being known of them he might bee magnified It is an action proper vnto man to know magnifie god Therefore he was created to know and worship God that is to professe him to call vpon him to giue thankes vnto him to obey him Lastly to loue God his neighbour The worship of God comprehendeth Profession and Inuocation on the name of God Thankesgiuing Praiers Obedience Other ends of mans creation are The knowledge of God which consisteth in our loue and dueties towards God and men Many other endes are subordinated to this principall end For vnto the worship is substituted the true knowledge of God For God not being known can not be worshipped This is euerlasting life that they may know thee alone to bee the true God Further To the knowledge of God is subordinated or next in order the felicity blessednes of man which is the fruition and euerlasting participation of God Mans felicitie in which consisteth glorie and eternall life To this is subordinated the manifestation of God The manifestation of God or the declaration of Gods mercie in his chosen to euerlasting life and of his iustice and wrath against sinne to be punished in the reprobate For that thou maist know God and be happy it is needfull also that he make himselfe
Maior For the promise euen in those who receiue it not hath this vse that it may bee made manifest that God doth not reioice at the destruction of any and that hee is iust in punishing when as he doth so inuite theÌ vnto him who through their ingratitude contemne and refuse gods promises Secondly we distinguish that vnto them indeed the promise is vnprofitable to whom the condition adioined is neuer made possible through faith and grace of iustification by Christ and of regeneration by the holy Ghost But so it is made possible vnto the elect Wherefore God deludeth nether but earnestly declareth to both of them what they ought to be vnto whom he giueth euerlasting life and how vnwoorthy they are of Gods benefites and shall neuer bee partakers of them vnlesse by the free mercy of God they be exempted from destructioÌ further also he allureth more and more and confirmeth the faithful to yeeld obedience Lastly they cite also other sayings which seeme to place conuersion and good-woorks in the will of men Psal 119. I haue applied my heart to fulfil thy statutes 1. Ioh. 5. verse 18. He that is begotten of god keepeth himselfe These the like sayings attribute the woorke of god vnto men first because they are not only the obiect but the instrumeÌt also of gods woorking which the holy spirite exerciseth in them Then because they are such an instrument which being renewed and moued by the holy spirit doth also it selfe woorke together and mooue it selfe For there is not one effect ascribed vnto the holie ghost and another to mans will but the same to both vnto the holie ghost as the principal cause vnto mans will as a secondarie and instrumentall cause The third degree of libertie in man regenerated The third degree of libertie belongeth to man in this life as he is regenerated but not yet glorified or in whom regeneration is begun but not accomplished or perfected In this state the will vseth her libertie not onely to worke euill as in the second degree but partly to doe ill and partly to do well And this is to be vnderstood two waies First that some works of the regenerate are good and pleasing to God which are done of them according to Gods commandement but some euil displeasing to god which they do contrary to the commaundement of God which is manifest by the infinit fallings of holy men Secondly that euen those good works which the conuerted doe in this life albeit they please God by reason of Christes satisfaction imputed vnto them yet are they not perfectly good that is agreeable to Gods law but vnperfect stained with many sins therefore they cannot if they be beheld without Christ stand in iudgement escape damnation The cause of the renewing and beginning of this liberty in man to good is the spirit working by the wil. The cause for which the wil beginneth to work well is this because by the singular grace or benefite of the holy spirit mans nature is renewed by the word of God there is kindled in the mind a new light knowlege of god in the hart new affections in the wil new inclinations agreeing with the Lawe of God and the will is forcibly and effectually mooued to doe according to these notions and inclinations and so it recouereth both the power of willing that which God approueth and the vse of that power and beginneth to bee conformed and agreeable to God and to obey him Deut. 30.6 The Lord thy God wil circumcise thy hart the hart of thy seed that thou maiest loue the lord thy god with al thine heart Ezec. 36.26 A new hart wil I giue you and a newe spirit wil I put within you and I wil take away the stony hart out of your body and I wil giue you an heart of flesh and I wil put my spirit within you and cause you to walke in my statutes Act. 16. The Lord opened the hart of Lidia that she should attend to those things which were spoke of Paul 2. Cor. 3. Where the spirit of the Lord is there is libertie Why the will in the regenerate vseth liberty not onely to good but to euil also The causes for which the will vseth her libertie not onely to the choosing of good but of euill also are in number two The first for that in this life the renewing of our nature is not perfect neither as concerning the knowledge of GOD neither as concerning our inclinations to obey GOD and therefore in the best men while they liue here remaine stil many and great sinnes both originall and others The Second for that the regenerate bee not alwaies ruled by the holy spirite but are sometimes for a time forsaken of GOD eyther for to try or to chastise or humble them but yet are recalled to repentaunce that they perish not Of the first cause it is said Rom. 7. I knowe that in me that is in my flesh dwelleth no good thing for to wil is present with mee but I finde no meanes to performe that which is good Marc. 9. I beeleue Lord but help thou my vnbeliefe Of the second cause it is said Psa 51. Take not away thy holy spirit from mee Isaiah 63.17 O Lord why hast thou made vs to erre from thy wayes and hardned our heart from thy fear Returne for thy seruaunts sake 1. Kings 8.57 The Lorde our God bee with vs that hee forsake vs not neither leaue vs. Therefore the regenerate man in this life doth alwaies goe either forwarde or backewarde neuer continueth in the same state Hence are deduced these 2. conclusions first as man corrupted before he be regenerated can not begin new obedience pleasing acceptable vnto God So he that is regenerated in this life although he beginne to obey God that is hath some inclination and purpose to obey God according to all his commaundementes and that vnfained though yet weak and strugling with euil inclinationes affectiones and desires and therefore there shine in his life and manners a desire of pietie towardes God and his neighbour yet can hee not yeeld whole and perfect obedience to God because neither his knowledge nor his loue of God is so great and so syncere as the law of God requireth and therefore is not such righteousnes as may stande before God according to that saying Psal 143.2 Enter not into iudgement with thy seruaunt for in thy sight shall none that liueth be iustified The second They who are oÌcuerted can no farder retein good inclinations neither thoughts and affections and a good purpose to perseuere and go forwarde therein than as the holy spirit worketh and preserueth these in them for if he guide and rule them they iudge and doe aright but if he forsake them they are blinde they wander slip and fall away yet so that they perish not but repent and are saued if so bee they were euer truely conuerted 1. Cor. 4. What hast
thou that thou hast not receiued If thou hast receiued it why reioicest thou as if thou haddest not receiued it Philip. 1. I am perswaded that hee who hath begun this good worke in you will performe it vntill the daie of Iesus Christ Phil. 2.13 It is God that worketh in you both the wil and the deed euen of his good pleasure Ioh. 15. Without me you can doe nothing 1. Cor. 1.8 Who shall also confirme you vnto the end that yee maie bee blamelesse in the day of our Lorde Iesus Christ. 1. Cor. 10.13 GOD is faithfull which will not suffer you to be teÌpted aboue that you be able but wil euen giue the issue with the teÌtation that yee may be able to bear it 1. Pet. 1.5 You are kept by the power of God through faith to saluation Reasons to proue the former doctrine This doctrine that the regenerate neither perfectly nor continually can obey God and that as the beginning so the continuance of our conuersion dependeth of God is confirmed besides these testimonies by euideÌt reasons as that we receiue all good things from God Iames 1. much more then these good things which are the greatest of all that is our conformity with God and perseuerance therein 2 Againe Nothing can be done besides the eternal decree of God But the good works which the conuerted doe God from euerlasting did decree Ephes 2.10 We are his workmanship created in Christ Iesus vnto good works which God hath ordained that wee should walk in them Ier. 1.5 Before I formed thee in the womb I knew thee before thou camest out of the womb I sanctified thee wherfore they are able to do neither more nor lesse of such workes than God hath decred to worke in theÌ by his spirit 3 Againe The gifts of the holy spirit are not in the wil and power of men but in the power of the spirit who dispenseth them 1. Cor. 12.11 All these things worketh euen the selfesame spirite distributing to euery man seuerallie as he will Eph. 4.7 Vnto euery one of vs is giuen grace according to the measure of the gift of Christ. 2. Thessal 3.2 All men haue not faith Nowe perseueraunce in true godlines and a will and desire to perseuere and the crauing of the confirmation strengthning and aide of the holie spirite are no lesse the gift of the holie spirit than regeneration it felfe and faith and conuersion as hath bin shewed before Wherefore to perseuere in faith and conuersion is no more in our power than to beleeue and to be conuerted 4 Againe In whose power and arbiterment our perseuerance is he is the preseruation of our safety But God and not we is the autor and preseruer of our safety Iohn 10. No man shall plucke my sheepe out of my hand Therefore our perseueraunce is not in our owne power and arbiterment but in Gods 5 Lastly As our conuersion so also our perseueraunce is the free gift of GOD that is As God findeth no cause in vs why to conuert vs so neither findeth he cause in vs whereby hee should bee mooued to keepe vs beeing conuerted that wee doe not defect or fal For neither is there cause in vs why hee should more keepe vs from falling away than our parentes in Paradise Neither is the chiefe cause in the Saintes themselues why God should defend some rather than some against tentations and sinnes as Samuel and Iosaphat rather than Sampson and Dauid But if to perseuere were in our power or not to perseuere then the cause of this diuersity should bee in vs. Wherefore perseuerance in godlinesse and absteining from sin is not to be ascribed to our selues but to the mercy of God But against the former sentence to witte that euen the best woorckes of the Saintes in this life are not perfectly good and therefore are not able to stande in the iudgement of God and to please God but by the imputation of Christs satisfaction the papists oppose themselues 1 Obiection The woorks of Christ and the holie spirit saie they cannot be impure and not please God The good workes of the regenerate Christ worketh in them by his spirit vvherefore it is necessarie and must needes be that they are pure and perfect and please God euen as they are considered in themselues For God cannot condemne his owne woorkes although he examine them according to the rigor of his iudgement We answere to the Maior The workes of God are pure and woorthy no reprehension The good works of the regenerat are not perfect so long as theÌselues who work iointly with the spirit are not perfect as they are the woorkes of God and such as God woorketh but not as they are depraued by the creatures neither are they alwaies pure which are not the workes of God only but the creatures also For these as they are of God are voide of all fault but as they are doone by the creatures they are good also and without reprehension if the creature by which God worketh them be perfectly conformable to the will of GOD but impure and vnperfect and according to the sentence of the Lawe subiect to damnation if the creature by which God woorketh theÌ be corrupt vitious that is depraued by the not knowing of God and by auerting from God 2 Obiection God cannot condemne the members of his Sonne Rom. 8. The imperfections of the regenerate and their workes ar blotted out and pardoned in Christ There is no condemnation to them that are in Christ Iesus The regenerate are the members of Christ. Therefore euen as they are considered in themselues they and their woorkes cannot bee condemned in the iudgement of God Answere There is more in the conclusion than in the premisses For this onely followeth That the Saintes cannot bee condemned but this commeth in respect of Christ his satisfaction imputed to them not in respect of their owne obedience which pleaseth GOD not because it perfectly agreeth with the Lawe but because the defectes and faultes which cleaue vnto it are pardoned through Christ 3 Obiection How Christ wil render vnto euerie one according to his woorkes Christ in iudgement will render vnto euerie one according to his woorkes But the seueritie of Gods iustice dooth not render good according to woorkes which are not perfectlie good Wherefore the woorkes of Sainctes are so perfect as that they can not bee condemned in the iudgement of God Wee aunswere vnto the Maior The iustice of GOD dooth not render good but according vnto perfect woorkes if hee iudge legallie according to the couenaunt of perfect obedience towardes the Lawe But hee rendereth good also according to imperfect woorkes and such as deserue damnation except the sinne that cleaueth vnto them be pardoned when as hee iudgeth according to the gospell that is not according to the couenaunt of woorkes or our owne obedience which shoulde satisfie the Lawe but according to the couenaunt of faith or of the righteousnesse
iudgement as perfectlie aunswerable vnto his Lawe Aunswere These and the like sayinges doe not challenge to the Godly in this life perfect fulfilling of the Law but the vprightnes of a good conscience without which faith can not consist or stand as neither can a good conscience without faith As it is saide 1. Timot. 1.18 Fight a good fight hauing Faith and a good conscience And Roman 5.1 Then beeing iustified by Faith wee haue peace towarde GOD thorough our Lorde Iesus Christ. For a good conscience is a certaine knowledge that wee haue faith and a purpose to obey GOD according to all his commaundements and that wee and our obedience though maimed and scarce begunne please GOD not for that it satisfieth his Lawe but because those sinnes and defectes which remayne in vs are for-giuen vs for the satisfaction of Christ which is imputed vnto vs. For as newe obedience is begunne by Faith so by Faith also it pleaseth GOD. Wherefore the Godly slacke not to bring foorth their life into the light neither shake and shiuer they at the tribunal of Christ but comfort themselues with the conscience or inward knowledge thereof Obiection 2. Pet. 1.10 Giue diligence to make your calling and election sure for if yee doe these thinges yee shal neuer fall 1. Iohn 3. Whosoeuer is borne of GOD sinneth not Aunswere These sentences in times past the Pelegians also and Catharistes and nowe the Anabaptistes abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sinne signifieth in those places of Peter and Iohn to haue Raigning-sinne and to yeelde vnto it and perseuere in it and in this sort the regenerate sin not But that there remain nâtwithstanding remnants of sins and defectes in them is expresly shewed 1. Ioh. 1.8 If wee say we haue no sin the truth is not in vs. Obiection Mat. 6 Luk. 11. The similitude which is vsed by Christ calling the ey the light of the bodie doth not inforce the lightsomnes of the minde The light of the bodie is the eie if then thine eie be single thy whole bodie shal be light hereof they gather that the mindes of the regenerate are so purged in this life that the whole heap and multitude of their workes is light and pure that is perfectly aunswerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor consequent but onely the sequele thereof is affirmed and that the Antecedent also beeing supposed the consequent is no otherwise put than is the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the mindes of men are lightsome and so all their actions to bee well directed and without sinne but rather hee accuseth the frowardnes of men who goe about to oppresse and put out euen that light which is left them by nature and doe withhold the truth as S. Paul speaketh in vnrighteousnesse and therefore are wholie that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can bee but so far supposed as the purity and light of mens minds is supposed For the light of nature beeing supposed actions morally good follow spirituall light supposed actions also spiritually good or good woorkes follow imperfect illightening supposed imperfect obedience perfect illightening supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will as much as the law of God requireth is not kindled in the regenerate but is differred vntill the life to come 1. Cor. 13. For we knowe in part and we prophesie in part but when that which is perfect is come then that which is in part shal be abolished Therefore neither in other parts perfect conformity with the Lawe can bee in this life yet neuerthesse euen nowe concerning imputation of perfect puritie it is true that the godly are pure and without sinne in the sight of God when hee beholdeth them in Christ which is then when the light of faith is kindled in their hartes So also that Ephes 5. is to be taken Christ gaue himselfe for the Church that hee might sanctifie it and clense it by the washing of water through the woorde that hee might make it vnto himselfe a glorious Church not hauing spotte or wrinckle or anie such thing but that it should bee holie and without blame For the Baptisme of water by reason of the woorde of promise adioined signifieth and sealeth to the faithfull a clensing by the blood of Christ which is most perfect and presenteth vs in this life vnblameable before God and a clensing by his spirit which is begun in this life and perfected in the life to come and therefore cannot pacifie and quiet our consciences There are also obiections against the second part of the former Doctrine concerning the third degree of libertie by which obiections they contend that it is in the power of the regenerate either to perseuere in righteousnesse or to depart from it They who haue liberty say they to choose good haue liberty to perseuere The regenerate haue libertie to choose good 2. Cor. 3. Where the spirit of the Lord is there is libertie Therefore they haue power to perseuere Aunswere If the conclusion of this reason bee rightly meant the whole reason may be graunted to wit that the regenerate haue so far forth libertie to perseuere as they are lightened and guided by the holie ghost For the libertie which they haue to choose good dependeth vpon his working and motion But if it be meant that the godly haue this libertie either alwaies or so that their perseueraunce dependeth of themselues there will bee more found in the conclusion than was in the premisses and that for two causes First Because they haue libertie alwaies to perseuere who are neuer destituted of the guiding of the holie spirite which shal bee in the life to come Secondly Because euen their libertie also to good who are neuer forsaken of the holie spirite yet dependeth not of themselues but of God But here they replie The regenerate deserue the departure of gods spirit from them through their manifold sinnes which yet the merit of Christ and his power preserueth in them He that is not forsaken of the holie Ghost except himselfe first withstand the motion of the holie ghost hath alwaies the aide and assistaunce of the holie Ghost readie that hee maie persist in that good which hee purposeth But the godlie are not forsaken of the holie Ghost vnlesse themselues first withstand him therefore they haue alwaies the assistance of the holie Ghost readie that they may perseuere But hee who hath this hath in his owne power to perseuere or to decline because the cause is in his owne will alone why hee doth either obeie or resist the spirite mouing him When wee denie the Minor of this reason they prooue it thus The iustice of
his law therfore euen the least sin meriteth eternal abiection and casting away Most certainelie both in respect of his iustice which abhorreth and punisheth whatsoeuer is not agreeable vnto it and in respect of his truth because hee had denounced before that he woulde punish men if they obeied not his commaundement God therefore seeing he is true doth neuer change this his sentence 1 Obiection But the wicked florish here Aunswere The wicked florish but for a short time to bee cast at length into eternal tormentes except they repent Yea in this life also they are punished First they are miserablie vexed with the torments and terrors of conscience which in the reprobate are the beginning and sense of eternall paines 2. Euen those good things which they vse with greatest pleasure serue for their punishment and destruction and verilie so much the more how much the lesse they know and acknowledge them for a punishment For it is a most grieuous punishment not to receiue gods gifts in respect of gods promise nor to know the right vse of them neither with his giftes to receiue a will and abilitie also to vse them well For if these thinges concurre not in the fruition of good things mens sinnes and punishment must needs be the more encreased and exasperated and thereby except there come conuersion eternal destruction or death is certainely purchased 3. They are afflicted with other punishmentes also most grieuous oftentimes yet with more grieuous in the life to come where it shal bee a continuall death not to bee dead 2 Obiection But God made not euil and death Aunswere The euils of sin and punishment had not come if man would He made them not in the beginning and further also after the beginning neither euill nor death shoulde haue beene except our selues had woulde For they ensued on the voluntarie sinne of man God forcibly inflicting them as a most iust punishment 3 Obiection If God punish sinnes with present and euerlasting punishments he punisheth the same twise is vniust but God punisheth sinnes with present and euerlasting punishmentes therefore he punisheth the same sinne twise and is vniust Answ The Minor is to be distinguished for it is but one punishment but hath seueral parts For present punishments are the beginning of euerlasting because they are not sufficient to satisfie Gods iustice 4 Obiection If God punish sinnes with eternall punishments Then either all of vs perish or Gods iustice is not satisfied Aunswere If God should punish our sinnes in vs with eternal punishments we should all perish neither should we euer recouer vs thence but hee doth not so punish them in vs neither yet is Gods iustice impeached or violated because hee punisheth our sinnes in Christ with a punishment temporall but yet equiualent to euerlasting This equability doth the Gospel adde vnto the rigour and seueritie of the law 5 Obiection The iustice of God permitteth not that the same sinne be twise punished but our sinnes are most fullie punished in his sonne and this punishment is imputed vnto the godlie or beleeuers Therefore the same ought no more to bee punished in the godlie and so they are vniustlie afflicted Aunswere The afflictions of the godly are not punishments and satisfaction for their sinnes but onely fatherly chastisementes and the Crosse whereby they are brought to humility Which that it may bee better vnderstoode wee are necessarily here to speake of afflictions or calamities OF AFFLICTIONS The chiefe questions are 1 How manie kindes of afflictions there be 2 What be the causes of them 3 What comforts are to be opposed against them 1 How manie kindes there be of afflictions SOme afflictions are temporal and some eternall Eternal are the tormentes of the soule and bodie proper vnto the wicked into which all the Diuels are to bee throwen and all wicked men who are not conuerted in this life The qualitie of these tormentes is expressed when they are called in scripture a worme fire horror euerlasting torment likewise euerlasting death which is not a destruction of the bodie and soule or a perpetuall senselesnes but an infinite and endlesse continuaunce of those tormentes which the wicked in this life dispairing begin to feele or it is neuer to be dead yet to die continually that is to liue forsaken and abiected of God subiect to all tormentes both of bodie and soule But wee are here to collect testimonies of scripture against Epicures of which heard not a fewe are found euen in the Popes court thereby to demonstrate that the pains torments of the wicked both in bodie and soule Why the punishment of sinne ought to bee eternall shal be eternal 1. Isai 66.24 Their worme shal not die their feare shal not be put out Mar. 9.43 Into hell into the fire that neuer shal bee quenched where their worme dieth not the fire neuer goeth out Mat. 25.41 Go into euerlasting fire which is prepared for the Diuel his Angels 1. Pet. 4.18 If the righteous scarcelie be saued where shall the vngodlie sinner appear Mat. 10.28 Feare him who can cast both bodie soul into helfire The soul is the cause fountain of sins the body as a thing without reason and brutish doth execute that which the soul sheweth commandeth wherefore both the author instrument of sins shal be punished 2. The reason also why the paines and punishments of sins should be eternal infinit is euident because for sin committed against the infinit good an infinit punishment is iustlie exacted neither coulde there be made by anie temporall punishment of a meere creature sufficient satisfaction vnto gods infinit eternal iustice therefore the temporal punishment of Christ that it might be sufficient to deliuer the elect was to be equiualent to eternall pains Here the Epicures obiect He that is exceeding mercifull How Gods mercie and his iustice stand together in inflicting eternall punishment cannot behold the eternal torments of his creatures much lesse inflict such on them God is exceeding merciful because his mercie doth far exceed our sins Therefore he doth not suffer his creatures to remain in eternal torments Answ The Maior is true when exceeding most exact iustice such as is in god doth not exact require that exceeding sinne haue exceeding punishment Replie Exceeding strict iustice doth not stand with exceeding mercie because that admitteth no mitigating equabilitie In God is exceeding iustice therefore not exceeding mercie Answ Both the Maior and the proofe thereof is false Because God punishing of his exceeding iustice our sin with exceeding punishment doth notwithstanding shewe exceeding equability and fauorablenes whiles he translateth the punishment thereof from vs laieth it vpon his sonne They frame also the same reply on this wise With him that followeth extreme or strict iustice mercie and equabilitie hath no place But god in punishing sinnes foloweth strict iustice Therfore he is not merciful To which we answer 1.
or second causes produceth those effectes to which those creatures or causes are by the accustomed and common order of nature fit and so made of God as when he susteineth vs by nourishments Deutr. 8 3. and driueth away diseases by medicines Isay 38.21 Take a lump of drie figges and lay it vpon the boile and he shall recouer So likewise God by his worde written read heard sheweth vnto vs both his will himselfe Luk. 16.29 They haue Moses and the Prophets let them heare them His mediate working sometimes by good means sometimes by bad Moreouer the mediate woorking or action of God is doone sometimes by good sometimes by vitious and sinfull instruments as wel naturall as voluntary Yet in such wise that the work of God in them and by them is alwaies most good most iust and most holy For the goodnesse of gods works depend not vpon the goodnesse wisedome and rightnesse of the instrument but of god As touching good instruments that by theÌ God worketh verie wel there is no controuersie among the Godly but of euill instruments all thinke not the same Neuerthelesse yet except we wil deny 1 the trials and chastisementes of the Godlie or 2 the punishmentes of the wicked which are doone by the wicked both to bee iust and to proceede from the will power and efficacie of God as also 3 the vertues and such actions and deedes of the wicked as haue beene for the safetie of mankinde to be the giftes and blessings of God that is except we will deny that God is a iust iudge of the world and power-full in operation and the efficient of all good thinges wee must needes doubtlesse confesse that God doth also execute and accomplish his iust and holy works and iudgementes by euill and sinfull instruments So God Numb 23.8 blesseth Israell by Balaam Deutr 13.3 tempteth the people by false Prophetes 1. Sam. 16.14 vexeth Saul by Satan 2. Sam. 15 12. punisheth Dauid by Absalon 8 He worketh al good things Euen in all creatures 8 All good thinges done by the will of God both great and small hee woorketh good things so that not onely hee doth engender and preserue in them a generall power and force of woorking but doth also effectuallie moue them so that without his will being effectuall and woorking that power and force neuer in any thing sheweth forth it selfe or is brought into act that is not onlie all force of working but also the act and operation it selfe is in al creatures from GOD as the efficient thereof and directer For by the name of good are vnderstood What thinges are saide to bee good 1 The substances and natures of thinges 2 Their quantities and qualities forces or powers or inclinations 3 Habits and faculties of the minde conformed to the will of God 4 Motions actions and euents as they are motions and agree with the Law of God 5 Punishments as they are the execution of gods iustice and are inflicted by god the most iust and righteous iudge of the world All these since they are either things created of God or some thing ordained by him and agreeing with his diuine Lawe and iustice they must needes both partake of the nature of good and proceed from god their efficient and by his prouidence continue and be directed Furder 5 All thinges present past and to come done by God whereas al thinges are saide to be done by the prouidence of God we vnderstand both things past euen from the beginning of the woorlde thinges present and thinges to come euen to all eternitie Isay 46.9 Remember the former thinges of olde for I am god and there is no other god and there is nothing like me c. 9 He permitteth also euill things to be doone 9 God permitteth euill thinges Euill is twofolde the one of crime or offence which is sinne the other of pain or punishment which is euerie destruction or affliction or forsaking of the reasonable creature inflicted by God for sinne Example of each signification meaning is Ier. 18. The euill of punishment is a Moral good and is done by God If this nation against whom I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vpon them But now because the euill of paine or punishment being the exequution of the Law and declaration of Gods iustice is indeed a natural euil as it is a destruction of the creature but is in a consideration a moral good as it is agreeing with the order of gods iustice this sort of euils also not onely as it is an action or motion but also as it is a destruction or affliction of sinners is to bee ascribed to God as autor efficient thereof 1 Because hee is the first cause efficient of al good things now all euill of punishment or pain as it is a punishment dooth partake of the nature of morall good because the law and order of Gods iustice requireth the punishment of sinne 2 Because it is the part of a iust iudge to punish sinne But God is iudge of the world wil be acknowledged the maintainer of his iustice and glorie 2. Chron. 19.6 Ye execute not the iudgements of man but of the Lorde 3 Because the whole Scripture with great consent referreth both the punishments of the wicked and the chastisements and exercises Martyrdomes of the godly as also the passion and death of the Sonne of God himselfe which is a sacrifice for the sinnes of men to the effectuall and forcible working of the will of God As Amos. 3. There is no euill in the Cittie which the Lorde hath not doone Isay 47.5 I the Lord make peace and create euill Wherefore wee account in the number of good things the punishments of the wicked and gods iudgements which God not onely by his vnchangeable decree wil haue doone but also doth them by his effectuall power and will For although destruction be euill in respect of the creature who suffereth it yet is it good in respect of the Law and order of diuine iustice exacting it and in respect of God most iustly inflicting it executing as it were the proper and peculiar woorke of the iudge of the worlde 1 Obiection Wised 1.13 God made not death Answere True not before sin when he created all things 2 Obiect Hose 13.9 Thy destruction is of thy selfe Israel Answere True as concerning the desert but as concerning the effecting or inflicting of their punishments it is from God 3 Obiect He will not death Ezech. 18.23 33.11 Answere He wil not death with a desire of destroying God wil and wil not death or that he delighteth in the destruction vexation or perdition of his creature neither would he it or woulde effect or cause it if it were nothing else but a destruction and perdition But he will it woorketh it and delighteth in it as it is the punishment of sinne and the
Why God is said to permit sinne where-by hee will haue some one woorke doone by a reasonable creature hee dooth not make knowen vnto him 2. Because hee dooth not correct and incline the will of the creature to obeie in that woorke his diuine will that is to doe it to that end which GOD will by either general or speciall commaundement These two are signified when GOD is saide to withdrawe from his creature his grace or speciall woorking to forsake him to depriue him of light and rightnesse or of conformitie with the Lawe to leaue him in naturall blindnesse and corruption to will and permit that together with the action which God woorcketh by his creatures and is in respect of GOD most iust the sinne of the creatures may concur by the comming whereof that action in respect of the creatures is made euil and highly displeasing god 3. Because notwithstanding god so moueth inclineth and ruleth by his secret and general prouidence the wil and al the actions of the creature so forsaken as that by the creatures sinning himselfe doth execute the most iust decrees of his owne wil. For such is the liberty wisedome goodnesse and power of God that no lesse by vitious than by good instrumentes he most wel iustly and holily woorketh what he wil. Neither is Gods work by reason of either the goodnesse or badnesse of the instrument more or lesse good as neither the woork of wicked men is made good for that God dooth well vse it For God doing in all thinges what he will will alwaies and doth that which is right Now that together with him woorking well the creature may also work wel it is necessary that the special working of God therein concur with his general working that is that hee correct the creature by his spirite Whenas therefore God doth moue the creature only by a generall working and not by a speciall The creature worketh wel together with god working wel if God correct him the creature dooth necessarily though yet freely swarue defect from rightnes god himselfe notwithstanding working holily and accomplishing by his creature the iust and good worke of his will and prouidence God correcteth whom he wil. If any maÌ demand why then God doth not correct vitious instruments that god vsing theÌ wel theÌselues also may work wel God himselfe aunswereth him Exod. 33.19 and Rom. 9 15. I wil haue mercie on whom I wil haue mercie And Ro. 9.20 O man who art thou which pleadest against God Hath not the potter power of the claie Rom. 11.35 Who hath giuen vnto him first and it shall bee recompenced God perfourmeth nothing of duty but al of mercy vnto his creatures It is free therefore to him to doe what and in what sort how far forth and to whom he wil according as it is saide Mat. 20.15 Is it not lawfull for me to doe as I will with mine owne Permission therefore is the withdrawing of the grace of God What permission is whereby god 1. when hee executeth the decrees of his will by reasonable creatures 2. either doth not open his wil whereby hee would haue that worke done to the creature 3. or doth not incline the wil of the creature to obey his will in that action Or permission is the secret prouideÌce or wil power of god 1. whereby he effectually wil moueth and moderateth the motions and actions euen of men sinning as they are actions and punishments both of them and others 2. but sinne it selfe he neither wil nor worketh neither yet hindereth it but in his iust iudgement suffereth it to concur with their actions 3. and this also he vseth to the illustrating of his glorie This description of Gods permission of sinnes is confirmed by many places of Scripture Permission of sinne confirmed by sundry places of scripture according as it was before described For first that God neither wil nor woorketh sinnes as they are sinnes is confessed by al the godly and all such as are of sound iudgement seeing both the infinite goodnesse of god cannot be the cause of euill which hath in it no respect and quality of good and god himselfe dooth often auouch this of himselfe As Psalm 5. Not a god that loueth wickednes Neither are there fewer places of Scripture which teach most clearly that the actions of the wicked which they doe when they sinne are done and ruled though by the secret yet by the good and iust wil of god As Gen 45.8 Ioseph saith that he was sent of god into Aegypt Exod. 7. and 10. 11. Deut. 2. Ios 11. Iud. 3. 4. we learne that the indurating and hardning of Pharao and other enemies of the Israelites was wrought by the lord that to this end as thereby to punish his enemies and to shew forth his glory 2. Sam. 12.11 16.10 and 24. 1. Iob 12 25. Psalme 119.10 Isaie 10.6 and 63.17 Lament 3.37 Ier. 48.10 Acts 2.23 and. 4.28 Rom. 11.8 14.23 These and the like places of holy writte doe shewe by two reasons or argumentes That god did not permit without some woorking also of his owne but did effectuallie will that working of Pharaos wil and others whereby they opposed themselues against Israel First because these Scriptures referre the cause of their indurating wrought by themselues to an indurating wrought by GOD that is that therefore they woulde not the dimissing of the people or the entering of a peace or league with them because GOD did incline their willes to this that they should not will Secondlie because these scriptures adde further the final causes of this counsel and purpose of god euen that his enimies might be punished and the glorie of god magnified For seeing God woulde the ends he woulde also most iustly the meanes by which hee woulde come vnto them the kinges notwithstanding and people themselues neither respecting nor knowing it neither being inforced or constrained thereto and therefore sinning and perishing through their owne fault and demerite Moreouer by these fewe and other infinite places of scripture it is apparent that God though by his secret yet effectual consent motion and instinct doth most iustly worke those actions or workes by his creatures which they with sinne performe for because that they being destitute of the grace of the holy Ghost either are ignoraunt of the will of God concerning those woorkes Or when they doe them they respect not this to execute the knowen will or commaundements of God but to fulfill their owne lusts against the lawe of God Therefore they working together with God worke ill when God worketh well by them For neither do the creatures therefore sinne for that God doth by their will and actions execute his iudgements for then also should the good Angels sinne by whom God sometimes punisheth the wickednes of men but because in their action they haue no respect of gods commandement neither doe it to that end as thereby to obey god Permission
actions of all creatures The reason is for that God alone by his own nature can will appoint or doe nothing that is vniust whether he worke by the good or by the wicked Because seeing he is most good his will onely is the rule of iustice and seeing be oweth nothing to any man he cannot to any man bee iniurious Wherefore to spoile another against the law commandement of God is sinne in it selfe and theft But god commanding Exo. 11.2 by an especial commandement the Israelits to spoile the Aegyptians it was not theft but a worke good in it selfe both in respect of God by this meanes punishing the iniustice of the Aegyptians as also of the Israelits doing to this end that they might obay therin the special wil commandement of god which if they had done without this commandement they had committed thâir 2 Reply He that will and woorketh an action which is in it selfe sinne will and woorketh sinnes God will those actions God will those thinge which are sinnes in themselues in respect of mans will but not in respect of his wil which in themselues are horrible sins as are the hainous offences of Absalon 2. Sam. 12. The lying of the Prophets 1. Kings 22.23 The crueltie of the Assyrians making waste of Iurie Isay 10. Therefore God will worketh sinne Aunswere The Maior is true of one who worketh an action which is sinne disagreeth from the law of God in respect of his will who worketh it and not of others But the actions of the Assyrians and of others sinning which God effectually would were sins not in respect of the wil of god but of the will of the men themselues sinning For though god would the same thing yet would hee it not in the same sort that they A rule to be obserued of good and euil causes of one and the same effect But that this answer as also the former may be the better vnderstood may bee with greater certainty opposed against the like sophismes which humane reason in great number frowardly wresteth against gods prouidence this generall rule is to be obserued the truth whereof is manifest and the vse great in Philosophie both Naturall and Morall as also in Diuinitie One the same woorke or action or effect in subiect or matter is in consideration manner forme made most diuerse good and bad according to the diuersitie of the causes both efficient and finall For in consideration and respect of a good cause it is good in respect of a bad cause bad a good cause is in it selfe a cause of good by an accident a cause of an euill bad effect or of vice which is inherent and remaining in the effect by reason of a bad vitious cause concurring in the producing of that effect contrary a bad euil cause is in it selfe a cause of euill but by an accident of good which good is in the effect by reason of a good cause concurring therewith to the producing of that effect Now then whatsoeuer God doth cannot be but most good most iust seeing both himselfe is most good hath no scope or ends of his counsels works but such as are most good alwaies agreeing with his nature law namely his glory the safety and saluation of his chosen But the creatures action is then good when both themselues are good haue a good end proposed vnto them of their action which end they haue when as they execute the commandement of God either generall or speciall being moued by the cogitation of this commandement whether they haue or haue not any knowledge of the counsell and purpose of God why hee commaundeth this or that thing to be done And the action of creatures is euil when both theÌselues are euil as also when being forsaken and not corrected by God they do a thing without his coÌmandement or not to that end as thereby to obay him Wherfore that worke the working and dooing whereof is ascribed by the Scripture both to God and to a corrupt euill creature must needs be good in respect of God euill in respect of the creature neither what is euill in that woorke may bee attributed to God neither what is good vnto the corrupt creature but by an accident So the afflicting or wasting of the Iewes was in subiect and matter one and the same worke which both God would ordeined and wrought the Assyrians yet in consideration and respect it was not the same but most diuerse For in respect of God purposing by this meanes to punish the sins of the Iewes it was the proper and most holy woorke of God in respect of the Assyrians who were both wicked cruell rauenous and bent not vpon the will of God which they were ignorant of but on the fulfilling of their owne rapacity hatred against the Law of God it was wicked robberie the proper woorke of the Assyrians as it is expressely shewed Jsay 10.7 c. which God neither would nor intended nor wrought in the Assyrians Wherefore neither the proper woorke of the Assyrians can be attributed to God nor the proper woorke of God vnto the Assyrians but by an accident because namely in one and the same losse and waste which God brought vpon the Iewes by the Assyrians the vniust woorke of the Assyrians did by an accident concur with the most iust worke of God Euen as a iudge is not therefore made a theefe nor a theefe made a iudge because a iust iudge putteth to death a robber by an euill executioner a theefe but one and the same slaughter is a iust punishment in respect of the iudge and murther in respect of the executioner beeing a theefe So a Captaine lawfully waging warre and laying waste the country of his enimies doth well but the wicked souldiers who fulfill therein and follow their owne lusts sinne So God afflicting Iob thereby to trie him doth iustly Satan and the Chaldeans spoiling vexing him for to fulfill their own lusts to destroy him do wickedly Wherefore it is a most true rule The end maketh the kinde of action either the same or diuerse 3 Reply That which is doone God simply not willing it God doth not will or worke sinne it selfe but only permitteth it is doone God willing it But sinne is it is sinne can not be doone god simplie not willing it Because God is omnipotent Therefore sinne must needes be doone God willing it And so it followeth that not only euils of paine and punishment but euils of crime and offence also are doone by the prouidence of God Answere The consequence of this argument is to be denied because the Maior hath not a sufficient enumeration for this member is wanting namely God permitting it For that which is not doone God not willing it may be done God either willing it or permitting it Or wee may aunswere that the Maior hath an ambiguity and doubtfull meaning
God vnto saluation to euerie one that beleeueth And this is the ordinarie manner of giuing vs this beginning of euerlasting life namely by the woord mediately But there is another maner of giuing the same vnto infants and by miracles 7 Whether we can be assured in this life of euerlasting life IN this life not onely wee maie Our assurance of euerlasting life is necessary and grounded vpon sure reasons but wee ought also to bee assured and certain of euerlasting life otherwise we shal neuer haue it For it is giuen to al the elect and to them onely And wee maie be certaine of it by faith euen by a full persuasion of the good wil of God towardes vs likewise by the beginning of true repentaunce which is a ful purpose and intent to liue according to gods coÌmandements lastly by the peace of conscieÌce by a desire of God and by a ioie and gladnesse in God This assuraunce and certainty is grounded on sure and strong reasons 1. The autor of euerlasting life is vnchangeable euen GOD himselfe 2. Gods election is vnchaungeable 3. Christ is heard in all thinges which he desireth of his Father But he praied that his father woulde saue all those whom hee had giuen him 4. God will not haue vs to praie for good things necessarie to saluation with a condition but simplie 2. Tim. 2.19 The foundation of God remaineth sure the lord knoweth who ar his Ioh. 10.28 No maÌ shal pluck my sheepe out of my hand I giue vnto them eternal life but it were not eternal life if it could be interrupted or broken off Of the consummation of euerlasting life we must bee assured by the beginning thereof Rom. 11.29 The giftes and calling of God are without repentaunce God is faithfull therefore as hee hath begunne so also will hee accomplish and end Wherefore to doubt of the continuaunce and consummation of euerlasting life is to ouerthrow the faith and truth of god Now of the beginning of eternal life we are assured chiefly by a true faith which withstandeth doubtes that is which hath a purpose to resist the Diuel and crieth I beleeue Lord help my vnbeliefe But this faith cannot bee without repentaunce and therefore by an assured repentance we are also assured of the beginning of euerlasting life and therfore withal of the consummation thereof That which now hath been spoken of this article doth sufficiently declare what is To beleeue euerlasting life namely assuredly and certainely to bee perswaded 1. That after this life there shall be also a life wherein the Church shall be glorified and God magnified of her euerlastingly 2. That J also am a member of this Church and therefore partaker of euerlasting life 3. That J also in this life haue and enioy the beginning of euerlasting life OF IVSTIFICATION THIS doctrine Of iustification is one of the chiefe points of our faith not onely because it treateth of the chiefe and principall matters but also because this doctrine is most of all others called by heretiques into controuersie For there are two principall controuersies between the Church and Heretiques The first Of the doctrine concerning God the other of this doctrine of Justification and either of these doctrines beeing ouerthrowen the other points of our faith easily goe to wracke Wherefore we ought chiefly to fence and strengthen our selues against heresies in the doctrine concerning God and iustification The special questions 1 What iustice or righteousnes is in generall 2 How manifold it is 3 What iustice differeth from iustification 4 What is our iustice or righteousnes 5 How it is made ours 6 Why it is made ours 7 Why it is made ours by faith onelie 1 WHAT IVSTICE OR RIGHTEOVSNES IN GENERAL IS A Definition so generall of iustice can scarce bee giuen as may agree both to God and creatures euen such as may agree to the furthest and highest kindes of iustice or righteousnes which are Vncreate and created righteousnes except we wil make a definition full of ambiguity For vncreated iustice or righteousnes is God himselfe Vncreate Iustice is God himselfe who is the very squire and rule of all iustice Created iustice is an effect of vncreate or diuine iustice in reasonable creatures This created iustice or righteousnes may be defined generally in such sort as the definition shall bee alike common to all sortes thereof Justice therefore or righteousnes in generall as it agreeth to reasonable creatures is a fulfilling of those lawes which belong vnto reasonable creatures Our created Iustice is our conformitie with Gods lawes appertaining vnto vs. or is the conformitie or correspondence of reasonable creatures with the lawes appertaining and belonging vnto them It may be also defined on this wise Justice is a conformitie with God or with the law of God Or it is a fulfilling of Gods law ãâã ãâã ãâã ãâã ãâã For iustice or righteousnes is the obseruance of the law ãâã ãâã ãâã ãâã ãâã as sin is the transgression of the law the name Righteousnes is deriued from Right which is the lawe it self and conformitie with the law is righteousnes it self This we must know because we must be iustified by the fulfilling of the law we must vnderstand that the law is not abolished but established by the gospel For the righteousnes iustice of the Gospel is the fulfilling of the lawe but doth not at all disagree from the lawe Obiect He that is iust and righteous is conformed and agreeable vnto the law To iustifie is to make iust Therefore to iustifie is to make one agreeable vnto the law Answere All this is graunted that is either in himselfe to be so or in another Now these are all one the imputed righteousnes or iustice of an other the righteousnes of the Gospel the righteousnes of faith Wherefore to iustifie is to assoile and absolue one from sin for that iustice or righteousnes which either is in himself or in an other This significatioÌ meaning of the worde is prooued throughout the whole Epistle to the Romans It was imputed to him for righteousnes 2 How manifold Justice is Legall Iustice IVstice we speak in general of created iustice is legal and Euangelical Legal iustice is the fulfilling of the Law performed by him who is therby said to be iust Or it is such a fulfilling of the Law which one performeth by his own obedience or it is a conformitie in the Law which is in him also who is called iust This legal iustice either is in vs or in Angels or in Christ as he is man as an accident inherent in his subiect Euangelical iustice is also a fulfilling of the Law but is not in him who is called therby iust or righteous but in another and is onelie imputed vnto him who is thereof called iust This is christs iustice or righteousnes performed for vs or that ransome of the Son of God imputed vnto vs by faith Euangelicall Iustice or the Iustice
1. A griefe both for sin past and present which is called Sorrowe and also for sinne to come which is called Feare 2. An hatred of sinne committed both of present sinne and of sinne to come 3. An auerting from sinne committed both present and future sinne 4. A flying of sinne to come The griefe is in the heart The flieng is in the will in that we wil not here after commit sinne The auerting is in the hart and wil and it is an auerting vnto somewhat to wit an auerting from euil vnto good This former part of conuersion is called mortification 1. Because as dead men can not shew foorth the actions of one that is liuing so our nature the corruption thereof beeing abolished doth no more shew forth or exercise her actions that is doth no longer bring forth actuall sinne originall sinne beeing repressed For the dead bite not 2. Because mortification is not wrought without griefe and lamenting The flesh rebelleth against the spirite and for this cause mortification is also called a crucifieng Quiââening Quickââââg comprehendeth those thinges which are contrarie vnto mortification 1. The knowledge of Gods mercie and the applieng thereof in christ 2. A ioifulnesse thence arising which is for that God is pleased and for that newe obedience is begun and shal bee perfected 3. An ardent or earnest endeââur and purpoââ to sinne no more arising from thankefulnes and because we reioââe that we haue God appeased and pacified towardes vs a desire also of righteousnesse and of reteining gods loue and fauour That ardent desire both of not sinning and also of righteousnesse and of reteining Gods loue and fauour is newe obediencâ it selfe This latter part of conuersion is called quickening for a cleane contrarie respect vnto that for which the former part was called mortification 1. Because as a liuing man doth the actions of one that liueth so quickening is a kindling of newâ faculties and qualities of working in vs. For the loue of God is kindled in vs and the holy Ghost is giuen vs by whom we doe good woorkes By nature the vnregenerate are dead astouching good works The regenerate begin to doe good woorkes 2. In respect of that ioie which the conuerted haue in God which is a most pleasaunt thing This ioie in God which is the other part of quickening ariseth from hence to wit in that we know God now to be pacified towardes vs and that we are able to performe the Law and bee conformed and correspondent vnto the Law and God 4 What are the causes of conuersion THE principal efficient cause of conuersion is the holie Ghost Conuert vs and we shal be conuerted The instrumentall causes or meanes are first the Lawe then the Gospell and after the doctrine of the Gospel hath beene preached Lamen 5 2â againe the doctrine of the Law For the preaching of the Law goeth before preparing vs to the preaching of the Gospel because without the Lawe there is no knowledge of sinne and therefore no griefe or sorrowe for sinne Afterwardes followeth the preaching of the Gospell because without the Gospel there is no faith after the preaching of the Gospel againe followeth in the church the preaching of the Law that it maie be the squire of our actions So doe the Prophets first accuse threaten and exhort and then promise and lastlie exhort againe Such was also Iohn Baptistes preaching And such is the preaching doctrine of repentance which comprehendeth the Law the gospel The next instrumentall cause is faith because without faith there is no loue of God and except wee knowe what the wil of God is as namely that hee wil remit vnto vs our sinnes by and for Christ conuersion will neuer be begunne in vs neither in respect of the first part thereof which is Mortification neither in respect of the second part which is Quickening For by faith are the harts of men purified without faith there is no true ioying iâ God neither can wee without faith loue god And whatsoeuer is not of faith is sinne All good works flow from faith as from their fountain We being iustified by faith haue peace with god The furthering causes of conuersion are The crosse chastisementes as also punishmentes benefites and examples of others The subiect or matter of conuersion which belongeth to the mind will and hart is 1. Jn the minde and vnderstanding a right iudgement concerning god his wil and workes 2. In the wil an earnest and ready desire and purpose to obey god according to al his commaundementes 3. In the hart a good reformed affection The obiect of conuersion is 1. Sin or disobedieÌce which is the thing from which we are conuerted 2. Righteousnes or new obedience which is the thing whereunto we are conuerted The formal cause of conuersion is the conuersion it selfe and the properties thereof The chiefe finall cause of conuersion is gods glorie The next and subordinate ende is our good euen our blessednes and fruition of euerlasting life There is another end also of conuersion which is lesse principall to wit the conuersion of others When thou art conuerted confirme thy brethren Let your light so shine before men that they may glorifie your heauenly father which is in heauen 5 What are the effectes of conuersion THE effectes of conuersion are all good woorkes and an earnest desire both to obey God according to all his commandements without exception also to conuert and recall others into the way The conuerted or beleeuers sinne indeede oftentimes but they defend not their sinnes but endeuour more and more to shun and auoide them OF GOOD-WORKES THE chiefe Questions 1 What good-workes are 2 How they may be doone 3 Whether the works of Saints be perfectly good 4 How our woorkes though not perfectlie good please God 5 Why we are to doe good-workes 6 Whether good-woorkes merit any thing in the sight of God 1 WHAT GOOD-WORKES ARE. GOOD workes are such as are done according to the prescript rule of Gods Lawe with a true faith to the glorie of God onlie Three things are heere to be considered 1 The conditions cirumstances required for the making a woorke good 2 The difference betweene the woorkes of the regenerate and the vnregenerate 3 Jn what sort the morall woorkes of the wicked are sinnes 1 That a work which we do may be good these conditions are required necessarily vnto it 1 That it be commaÌded of God Matt. 15 9. Jn vaine they woorshippe mee teaching for doctrines mens precepts No creature hath the right or wisedome and vnderstanding to institute and ordaine the worship of God But good woorkes wee speake of morall good and the worship of God are all one Nowe Morall good is farre differing from naturall good in as much as al actions as they are actions euen those of the wicked are good that is naturallie but all actions are not good morally that is agreeing with the iustice of God And thus is
excluded that coined deuise of good intentions when as namely men doe euill things that good things may come thereof likewise when they deuise and imagine woorkes which they thrust vpon God insteed of worship Neither doth it suffice if a woorke be not forbidden but it must also be commaunded if it shall serue for Gods worship 2 That the worke haue his original from a true faith which faith must be grounded and depending on the merite and intercession of the Mediatour and by which he may know both the person and the worke to be accepted of god for the mediatours sake For without faith it is vnpossible for anie man to please God Neither is such a faith ââere sufficient which assureth thee that God will this âr that this worke is commaunded of God For then the wicked also should doe that which God will but not with a true faith A true or iustifieng faith therefore stretcheth surder as both coÌprehending historicall faith and also which is the chiefest thing applieng the promise of the gospell vnto vs. Of this true faith are these things spoken Whatsoeuer is not of faith is sinne Without faith it is vnpossible to please God And the reasons of both these sayings are not obscure because without faith there is no loue of God and so consequently no loue of our neighbour And whatsoeuer woorke ariseth not from the loue of God is hypocrisie 3 It is required that this woorke be referred principally iâ the glorie of God onely Otherwise it shal proceed froÌ the loue of thy selfe not from the loue of God Whenas thou doest any thing thou must not heede or care what men speake whether they praise thee or no so that thou knowe that it pleaseth God But yet true glorie we may lawfully desire seeke for according to that Mat. 5.16 Let your light so shine before men that they may see your good woorkes By these former conditions all these woorkes are excluded 1 Which are sins in themselues and repugnant vnto Gods Lawe and his will reuelled in the word 2 Which are not repugnant vnto the Law neither in themselues good or euill but which may yet by an accident be made good or euil Workes not repugnant vnto the Lawe are made euill or sinnes by an accident when as they beeing not commaunded of God but imposed by men are done with an opinion of worshipping God therein 3 Which are good in themselues and commanded by God but yet are made sinnes by an accident in that they are vnlawfully doone as not arising from those lawfull causes by which the doers of them should be moued to do them and which in doing them they should respect that is they are not done by faith neither to this end chiefly that God might therein be honored 2 The woorkes of the regenerate and vnregenerate differ because the workes of the vnregenerate First Proceed not of faith Secondly Are not ioined with an inward obedience and therefore are doone dissemblingly and are meere hypocrisie Thirdly As they proceed not of the right cause so are they not referred to the chiefe end which is Gods glory 3 This difference which appeareth in the workes of the godly the wicked coÌfirmeth also that the very morall works of the wicked are sins though yet not such sins as those are which in their owne nature are repugnant vnto Gods Lawe For these are sinnes by themselues and in their own kind but those either are sins onely by an accident namely by reason of defect because neither they come of faith neither are doone for Gods glorie Wherefore this consequence is not of force Al the workes of the wicked and of Paynims are sins Therefore they are al to be eschued For the defects only are to be eschued not the worke 2 How good workes may bee doone GOod workes may be done through the grace or assistance of the Holy Ghost onely and that by the regenerate onely whose heart is regenerated of the holy ghost by the gospel and that not onely in their first conuersion and regeneration but also by the perpetual and continual gouernment of the holy ghost who both worketh in them an acknoweledgement of sinne faith new obedience and also doth daily more and more encrease and confirme the same gifts in them Vnto this doctrine Saint Ierome also consenteth Let him be accursed saith hee who affirmeth the Lawe to be possible without the grace of the holy Ghost Wherefore out of this doctrine wee learne that men not as yet regenerated are able to doe no good and that euen the holiâst men sinne also except the benefite and blessing of regeneration bee continued This wee maie see in Peter and Dauid Without regeneration no one part of a good work can bee so much as begunne because All our righteousnesse is as the cloth of a menstruous womaÌ In which saying also the Prophet comprehendeth himselfe and euen the holiest among men If in the Saintes themselues nought else is found before God what then in the vnregenerate What these are able to perfourme wee see in the Epistle to the Romanes in the two first Chapters Now as by our selues we are not able to beginne good workes So neither are we our selues able to accomplish anie good worke For it is God which worketh in you both the will and the deede euen of his good pleasure Without imputed righteousnes we are all in the sight God abomination filth and dung But the righteousnes of christ is not imputed vnto vs before our conuersion Therefore it is vnpossible before our conuersion that either our selues or our worke should please God Faith is the cause of good woorkes Faith commeth from God Therefore the effect also shall come from God neither shall it goe before the cause therfore good works caÌnot be before conuersion 3 Whether the workes of the Saintes be perfectly good THE woorks of the Saintes are not perfectly good or pure 1. Because the Saints which doe good workes doe many things which are sinnes in themselues for which they deserue to be cast out into euerlasting paines Cursed be he that abideth not in al. Deut. 27.26 Yea the holiest men doe many euil works commit many sins and acts which are euill in themselues Such was the sinne of Peter thrise denying Christ and of Dauid murthering Vrias committing adulterie willing to couer it and numbering the people 2. Because there is not that degree of goodnesse in those good woorkes that proceede from the Saintes which ought to be For their good workes are not so pure and good as God requireth Yea when the Saintes perfourme most holy workes yet are they not perfect but haue alwaies in this life defectes and are stained with sins For faith and the loue of God and our neighbour whence good workes flow are imperfect in vs in this life The effect then shall not bee perfect because the cause is not perfect For we do not perfectly know and loue God and our neighbour and
which are written in the booke of the Law to doe them Now that the Law dooth not take away the intercession of Christ is apparant out of the gospell which teacheth that it is correspondent and agreeable vnto the iustice and Lawe of God that sinners should be receiued into fauour a sufficient satisfaction and their conuersion being interposed and comming between For god is not at variance with himselfe in the doctrine of the Law and the gospel The Ceremonial or lawes deliuered of god by Moses concerning Ceremonies binding the Iewes vntill the comming of the Messias that they should distinguish this people the church from others and should be signes symboles types or shadowes of spirituall thinges to be fulfilled in the New Testament by Christ That this definition may be vnderstood we must know what ceremonies are to wit solemne externall actions that is often to bee after the same maner with the same circumstances reiterated ordained of God or of men also to be vsed in the seruice and woorshippe of God for order or signification sake But the Ceremonies which are ordained of God are simple absolutely diuine worship The ceremonies which are ordained and instituted of men if they be good are a woorship onely seruing for diuiuine worship The Judicial or Lawes concerning the ciuill order or ciuil gouernement that is of the offices of Magistrates iudgementes punishments contractes and of the distinguishing and bounding of dominions deliuered of God by Moses for the settling and preseruing of the Jewes common wealth binding al Abrahams posteritie vntil the comming of the Messias and furder that they should be the bond of the preseruation and gouernment of this Mosaicall common wealth vntill the Messias was manifested and certaine markes whereby this people which was bound vnto them should be discerned from al others and should withall bee kept in honest discipline and good order lastlie that they might be types of that order which should be in Christs kingdome that is of the spiritual regiment of the Messias Ceremoniall and ciuill Lawes whether they be diuine or humane so that they be good are verily agreeable vnto the Decalogue But yet are they deduced thence onely by a necessary consequence and serue thereto as certaine prescriptions of circumstances Hereby plainly appeareth the difference of these Lawes which yet is diuerse because there is not one and the same gouernement of the common-wealth and of the church neither is there the same end of al these Lawes neither are al these Lawes after the same maner abrogated But the chiefe and especiall difference of these lawes is drawen froÌ the binding time knowledge or manifestation 1. The Moral ordinances are knowen by nature The ceremonial and ciuil are not knowen by nature but are instituted according to the diuersity of causes and circumstaunces 2. The Moral bind al men and euen the Angels also The ceremonial and ciuill were onely prescribed vnto the people of Israel And therefore Iob Iethro Naaman the Cyrian and others who are recounted for religious men that is such as were borne of Paynims and liued amongest them but yet worshipped the God which was manifested among the people of Israell they did not obserue the Leuiticall ceremonies and yet did neuerthelesse please God And the verie ordinaunces themselues concerning the ceremonies and the forme of ciuill gouernement shewe that they bind Abrahams posteritie onelie whom God woulde by this fourme of gouernment and worshippe distinguish from other nations 3. The Lawes of the Decalogue are perpetual in this life and after this life The ceremonial and ciuill were deliuered of God at a certaine time and againe abolished 4. The Moral Lawes speak of both internall and external obedience The ceremoniall and ciuil speak of externall obedience only albeit neither doth this please God without the internall and morall obedience 5. The moral Lawes are not limited by certain circumstances but are general as that there is a time to bee granted for the ministery and seruice of God and that the ministery is to be preserued that adulterers and theeues are to be punished But the ceremonial and ciuil Lawes are special or a limitation of circumstances which are to be obserued in external rites or actions both ecclesiastical and ciuil as that the seuenth daie is to be alotted for the ministery and seruice of God that the Tenths and first-fruits are to bee giuen to the Priestes that adulterers are to be stoned that theeues are to be amerced with a four-fold restitution 6. The ceremonial and the ciuil Lawes also are types or figures of other things for whose cause they were ordained The moral signifie or prefigure nothing but are signified by the rites and ceremonies 7. The morall are the end for which other causes are to bee made or they are the principal seruice and worshippe of god The ceremonial and ciuil serue for the moral ordinances that to them obedience might be rightly and duely perfourmed that a certain time and certain rites may be obserued in the publique ministery of the church that the ministery it selfe maie bee maintained and preserued 8. The ceremoniall giue place vnto the Morall The Morall giue not place vnto the Ceremoniall The Morall Lawe the Naturall and the Decalogue differ The Decalogue is the summe of the morall Lawes which are scattered throughout the whole Scripture of the olde and new Testament The Naturall lawe dooth not differ from the Morall in nature not corrupted but in nature corrupted a good part of the natural law is darkened by sins and but a little part only concerning the obedience due to god was left remaining after the fall For which cause also God hath in his church repeated againe and declared the whole sentence and doctrine of his Lawe The distinctions of these Lawes are to bee knowen both in respect of the differences of the same and also in respect of their aborgating and lastly for the knowing and vnderstanding of their vse 3 What the vse of the Lawe is THE first and principall vse of the ceremoniall and iudiciall Lawes of Moses was to serue as a schoolemaster vnto Christ and his kingdome that is to bee a signification of spirituall and Heauenly things in Christs kingdome namely the benefites of Christ towardes his Church and the duty of the Church towardes God and christ Gal. 3.24 The Law was our Schoolmaster to bring vs vnto Christ This S. Paul prouounceth of the whole Lawe of Moses But that it is true concerning the forme of ceremoniall worshippe and ciuill gouernment for a type and signification of christs kingdome the Epistle to the Hebrues doth purposely teach from the beginning of the fourth chapter to the end of the tenth all places of Scripture which referre the ceremonies and kingdome of the old people vnto Christ as Coloss 2.11 Wee are circumcised with circumcision made without hands 1. Cor. 5.7 Christ our passeouer is sacrificed for vs. Psal 110. Thou art a Priest for euer Dan. 9. The
beleeuing yeelding to those that teach or shew better things that vpon certaine reason framing his will ready to assent vnto true or probable reasons to leaue those thinges which before he held embraced The same are the extremes of Docilitie which are of constaÌcie wherunto also this Docilitie is necessarie For Constancie without Docilitie degenerateth into Pertinacie and Docilitie without Constancie degenerateth into Leuitie Now al these vertues which haue beene numbered agree and are linked verie well one with another For Trueth must bee tempered with Fairenesse of minde and Simplicitie perceiued and knowen by Docilitie preserued and maintained by Constancie And so these former vertues are required to the being of truth Now the three vertues following are required to the profitable beeing of the trueth in the world 6 Taciturnitie or silentnesse which is a vertue withholding in silence thinges secret vnnecessarie to bee spoken where when as far as is needful auoiding ouer-much babling talkatiuenes Or it is such a maner of professing the truth whereby secret thinges whether true or false are kept close speeches vnnecessarie vnprofitable are auoided especially vntimely pernicious speeches such as giue offence The extremes hereof in the defect are Pratling foolish prating and treacherie Pratling is not to be able to keepe close any thing Foolish Prating or futilitie follie of speech is to speake vnseasonably immoderatelie foolishly In the excesse Haughtinesse Peeuishnesse dissembling of the trueth where are necessarie or probable causes Peeuishnesse or morositie is an ouer-much silentnesse burying of the truth where gods glorie the safety of our neighbour or our owne or others cause or the loue of our friendes requireth vs to speake Silentnesse without affability becommeth Morositie or peeuishnesse and Affabilitie without Silentnesse becommeth pratling and foolish prating babling out thinges hurtfull vnnecessarie vaine or secret 7 Affability or readines of speaking which is a vertu gladly with signification of good wil hearing answering speaking where need is vpon a necessarie probable cause or it is a vertue easilie entertaining the mutual talkes of others giuing signification of the good wil in conferences speech gestures Or Gentlenes facility affabilitie consist in giuing care making answere vnto others with some signification of good wil. The same are the extremes of Affabilitie which are of Taciturnitie or Silentnesse likewise leuitie Assentation or affectated labored affabilitie 8 Vrbanitie or pleasantnesse which is a vertue of speaking the trueth with a certain grace elegancie to teach comfort exhilarate nip or touch or it is a certain sauce of trueth speech to wit the trueth figuratiuely vttered either to mooue or delight others without bitternesses keeping the circumstances of place time persons The Extremes are 1 Scurrilitie and Dicacitie Scurrilitie is obscene homly iesting especially in serious matters Scurra that is a scurrulous person is so called from the Greeke worde ãâã ãâã ãâã ãâã ãâã which signifieth dung because he speaketh filthinesse dung Dicacitie or scoffing is a vice of iâsting bitterly of deriding bourding and exagitating others but especially such as are miserable 2 Stoliditie or Foolishnesse Sottishnesse or vnsauorinesse Foolishinesse is an vntimely affectation of vrbanitie Sottishnesse is an absurd vnsauorie affectation of vrbanitie Now Vrbanitie is an especial gift of the wit but may notwithstanding bee gotten by experience in matters 3 Backbyting which spreadeth false slaunders of others constereth doubtfull speeches in the worse part with a desire of reuenge an endeuor to hurt or to raise enuie THE TENTH COMMANDEMENT THOV shalt not couet thy neighbours house nor his wife nor his seruant nor his maid nor his Oxe nor his Asse not any thing that is his The scope and ende of this commandement is a rightnesse and inward obedience of all our Affections towardes God and our neighbour which must also be obserued in the other coÌmandements Neither yet is this commandement superfluous because it is added to the former commandments to be a declaration of them that vniuersall because this is spoken of the whole in generall and furder it is also added to be as a rule leuill according to which wee must take and measure the inwarde obedience of all the other commaundements For in this commaundement is commanded originall iustice or righteousnesse towardes God our neighbour which is the true knowledge of God in our mind a power inclination desire in our will heart in all our parts to obay God his knowen will and to performe vnto our neighbour for gods sake al duties required to regard maintaine his safety welfare Vnto orinall iustice originall sinne or concupiscence is repugnaunt which is an inordinate appetite or a corrupt inclination pronenesse in the minde will heart contrarie to God and desiring those thinges that God forbiddeth in his Law which ensued vpon the fall of our first parents and was from theÌ deriued to all their posteritie so deprauing and corrupting their whole nature that all by reason of this corruption are become obnoxious to the euerlasting wrath of God neither are able to doe ought that is pleasing to God except pardon be graunted for the sonne of God the Mediator and our nature be renued by the holy Ghost Of originall iustice towardes our neighbour there are two extremes 1. In the defect Original sinne towardes our neighbour which is a desire and wishing of those thinges which hurt our neighbour 2. In the excesse Jnordinate loue of our neighbour when for his sake we neglect God We are heere to obserue that not onelie corrupt inclinations are sinnes but also the thinking of euil is sinne to wit as the thinking of euill ioined with a desire of doing it Now that concupiscence is euil and sinne albeit it be borne with vs there is no doubt For we are not to iudge according to nature but according to the lawe whether a thing bee sinne or no be it or be it not borne with vs. The Pelagians denied concupiscence to be sin But Paul saith the contrarie Roman 7.7 J had not knowen concupiscence or lust except the law had said Thou shalt not lust Their obiections are these 1 Obiect Natural things are not sins Concupiscence is a natural thing Therefore it is no sin Ans There is a fallacy of the accident in the Minor For concupiscence was not before the fal but ensued after the fal Againe this word Naturall hath a diuers construction For in the Maior it signifieth a good thing created of God in nature to wit mans appetite before the fall which was not contrarie to the Lawe In the Minor it signifieth a thing which wee haue not of nature but which we purchased vnto vs after the fall Replie An affection or appetite euen in nature now corrupted to desire good things and eschue hurtfull things is not sin But such is
concupiscence Therefore it is no sinne Aunswere An Inclination whether it bee according to Gods lawe or inordinate which is mooued towardes such thinges as displease God is sinne To desire the fruit of a tree is naturall but as it was desired of Eue beeing forbidden of God it was sinne But originall sinne and concupiscence differ For concupiscence is a propension to those things which are forbidden by the lawe Originall sinne is the guilt of all mankind the want of the knowledge and will of God 2 Obiection That which is not in our power to cause either to bee in vs or not to be in vs is no sinne Concupiscence is not in our power Therefore it is no sinne Aunswere The Maior is true except wee haue lost that power through our owne fault otherwise it is false For God requiring of vs vnpossible things doth not iniurie vs because hee commaunded them when they were possible Neither hath he nowe lost his right of requiring that of vs which hee left with vs. 3 Obiection In Baptisme sinne is taken away Therefore concupiscence is not sinne in those that are baptized Aunswere The guilt of sinne is taken awaie in baptisme but not the corruption or inclination to sinne 4 Obiection Sinne maketh men obnoxious to the wrath of God Concupiscence doth not make the regenerate obnoxious to Gods wrath Therefore concupiscence is no sinne Aunswere Concupiscence dooth not make the regenerate obnoxious to the wrath of God that is by reason of the grace of God but this commeth not thereof as if concupiscence were no sinne For neither doe other sinnes condemne the regenerate And this is it that the School-men say The Formal of sinne is taken away and the Material remaineth 5 Obiect Where the formall of sinne is taken away there also the thing it selfe is taken awaie that is the material of sinne or sinne it selfe But in baptisme the formal of sinne is taken awaie Therefore sin it selfe is taken away in Baptisme Answere There is a double formal of sinne 1. The guilt that is the appointing of it to punishment which guilt is taken awaie 2. The repugnancie with the Law and an inclination to sin which abideth NOW we haue expounded the Decalogue or Ten coÌmaundements there are two Questions as yet remaining concerning the Lawe which haue beene heretofore handled and now are brieflie to be run ouer againe 1. Howe the Law is possible or How men may keepe it 2. What is the vse of the Lawe since in this life we are not able to fulfill it S. Ierome saith Let him be accursed who saith the Lawe is vnpossible to wit with grace in Christ And againe Let him be accursed who saith the Law is possible that is without grace 1 How the Law is possible THAT this Question maie the better be vnderstoode we are to distinguish the nature of maÌ as it was first entire vncorrupt and afterwardes fallen and againe restored Vnto nature entire and vncorrupt the whole Lawe as touching al parts and degrees thereof is possible as vnto Angels Vnto the regenerate who haue nature restored againe the Lawe is possible 1. As concerning outward order and discipline 2. By the benefite of iustification and regeneration both which benefites wee obtaine by faith 3. As touching the beginning of inwarde and outward obedience in this life 1. Ioh. 5.3 Likewise as concerning the imputation of Christes iustice in whom is our victorie Hee that without the beginning of obedience that is without regeneration glorieth that hee knoweth and worshippeth God is a lier But the Law is vnpossible to the regenerate in respect of God that is as touching the perfect inward and outwarde obedience of the Law For they fulfil not the Lawe perfectly because they doe many things contrary to the Lawe And those things also which they doe according to the Law are vnperfect For in the regenerate are many sinnes yet remaining as original sinne many actual sinnes ignoraunces omissions infirmities which their sins theÌselues notwithstaÌding acknowledge and bewaile Therefore regenerate sinners differ much from vnregenerate sinners And this difference is threefolde 1. The purpose in God himselfe of sauing the regenerat 2. The certaine final repentaunce of the regenerat 3. Euen in the very sinnes of the regenerate there remaineth some beginning of true faith conuersion The wicked and vnregenerate in whom is nature fallen but not restored haue neither whole obedience nor the beginning of obedience 2 What is the vse of the Law SAINT Paul teacheth two vses of the Law in his Epistle to the Galathians 1. The knowledge of sinne 2. That it is a Schoole-Master vnto Christ In nature vncorrupted the vses of the Law were 1. Conformitie with God 2. A good conscience In nature corrupted the vses or endes of the Lawe are 1. Mainteinaunce of order and discipline as wel in the regenerate as vnregenerate 2. That we maie know that God is and what he is 3. The knowledge of sinne 4. A preparing to despaire in the reprobate 5. A meane whereby repentance maie be kindled and encreased in Gods chosen 6. A leuil or rule of liuing vnto the faithful and that whereunto we must tend and shoot as vnto our mark The Law then hath his vse both before and after conuersion It is profitable for the acknowledgement of sinne and repentaunce because it is a rule vnto vs whereunto we are to frame our life and thankefulnes Likewise it is a glasse vnto vs wherein wee maie see our wantes that so our renuing encreasing our praieng also maie encrease whereby we desire more more to be conformed vnto God and his Law The obiections whereby the aduersaries endeuor to prooue that there is no vse of the lawe vnto christians are these 1 That which cannot be kept ought not to bee taught because it profiteth nothing The Law cannot be kept Therefore the Lawe ought not to be taught Aunswere The Maior is false For the Law is to be taught that we maie striue and endeuour to come as neere as we can vnto it Obiection 2. Hee that commaundeth vnpossible things commaundeth vnprofitable thinges God commaundeth the Lawe which is vnpossible Therefore God commaundeth vnprofitable things Aunswere He commaundeth vnprofitable thinges who commandeth vnpossible thinges that is 1. Jf they be simply vnpossible 2. Jf they be alwaies vnpossible 3. If there be no other vses of this commaunding but that those things be done which are commaunded Now we haue heard before which are the endes of the Lawe for which ends of the law before declared God wil haue both the Law to be commanded and vs to be taught the same Obiection 3. What God wil not giue vs and so what wee are not able to attaine vnto that wee maie not desire God wil not giue vs perfect fulfilling of the Law in this life Therefore we ought not to desire perfectly to fulfil the Lawe Aunswere Wee ought not to craue or desire that which God will not giue vs that is except God
as much as al meÌ haue sinned cap. 7. We know that the law is spiritual but I am carnal sold vnder sinne Eph. 2. We were by nature the children of wrath as wel as others Last of al seeing infantes also are subiect to sinne whereupon also they die and are to be baptised as before time they were circumcised and they cannot as yet sinne by imitation it must needs be that sinne is bred in them as it is said Genes 8. The cogitation of mans heart is euill euen from his youth And Isaie 48. I called thee transgressor euen from thy womb Against this doctrine it is obiected first Obiect Of the deriuation of the soule from the soul of the parents If sinne bee propagated from the Parents vnto their posterity either the soul stained with originall sinne is deriued by deduction out of the soule of the Parents or is created by God of nothing infected with sinne and is infused into the bodie or els being created pure by God it draweth corruption and naughtines of the body vnto which it is vnited But since that a spiritual substance may not be cut into parts soules are not propagated by deduction out of the soule of the Parentes neither are they created corrupt of God because God by this meanes should be made autor of sinne contrarie to that which hath beene said God saw al which he had made they were verie good neither are the soules depraued by the bodies partly for that it would be against both the end vnto which man was created euen to life euerlasting and also against the goodnes of god for a pure and innocent soul to be ioined with a bodie of which it should be depraued partlie for that sinne can not be propagated by the bodie which â senseles neither exerciseth any action on the soule but by the soul Wherefore the children are not borne corrupt of corrupt parentes 1 Answere The souls are corrupted by the bodies To this the answeare is double First they can not proue that which in the third place in their Minor they affirme That the soules can not draw naughtines corruptioÌ from the bodies For our first Parentes also were created to eternall life and yet were depraued falling from god Wherefore as the creation of our first parentes and their triall by temptation and in temptation their falling away which being put their corruption was certainly to followe so also the vniting of the soules with their bodies in which certainlie they shall be corrupted is not contrarie to the goodnes of God partly because God is so good as also he will shew foorth his anger against sinne and his iustice togither with his mercie in his woorkes partly because he hath appointed a remedie in his sonne vnto the which who flie are deliuered from this hereditarie and necessarie corruption and from the danger of damnation neither is it disagreeing from his goodnes rather to saue men freed from sinne and death by the death of his onele begotten Son then if they had neuer fallen into these miseries Neither is it absurd that the nature or temperature of the bodie though it bee senseles yet should be prone to euill and no fit instrument for the good actions of the soule and that the soule not being established in that puritie in which it was made should follow the inclinations and corrupt temperature of the bodie and should fal from that integritie in which it was as soone as it is vnited vnto the bodie and seeing that the bodie proceeding from sinful and guiltie parentes is one part of a man that God should be offended with the whole man for that part of his which is guiltie and should withdraw the grace of his spirite that the other part also that is the soule being depriued of spiritual giftes may fall into wickednes and malediction But be it that they were able to prooue that Minor proposition 2 Answere The souls are togither created and vnited to their bodies yet there is another sufficient answere to the Maior so that wee haue no neede to enter into any doubtfull dispute about the deducting of the soule from the soule of the parentes by generation neither of the maner how Originall sinne is propagated For although wee graunt that the soules of all men as soone as they begin to liue are created of god yet it is not to be imagined that the soules haue a beeing some time before they are vnited to the bodies For at one and the same time they are both created and vnited to their bodies as it is said The soule of man is at the same time both created and vnited to the bodie Hee breathed in his face breath of life But as the substance also of bodies though it be taken out of the substance of the parentes yet is rightly said to be created of God that is framed by him and the substances both of men and diuels who both are sinfull are preserued of God neither is yet God the autor or maintainer of their sinne or malice so also the substance of the soules and their naturall faculties God togither both createth and bereaueth of his giftes which giftes hee gaue of that condition to Adam that hee would also giue them to his posteritie if himselfe did keepe them but would not giue them if hee by his vnthankfulnes should cast them away Now the soule being destitute of the spirite and spirituall light although it bee inclined to desires and operations yet is it blinde not inclined to such desires and actions as the law of God requireth And by this meanes the inclinations being despoiled of their rightnes are become of their owne accord euill and are repugnant to the lawe of God And those defectes in the minde and will and heart of our first parentes are the iust punishmentes of sin committed by our first parentes and by their seed in them as they are inflicted by God but the inclinations corrupted by these defectes and the defectes themselues because they are a cause that man neither is nor can bee conformable to the law of God they are sinnes as they are drawen by men sinning vpon themselues and their seede and as they haue from them and their seede their being 2 Obiection That which the Parents themselues haue not they cannot deriue vnto their posteritie Original sin is taken awaie from the godly Therefore at the leastwise these doe not deriue it to their posteritie Aunswere Original sinne is taken away from the godlie and saints of god as concerning the guilt of it that is so as it is remitted them for Christs sake But as it is a sinne repugnant to the Lawe so it abideth in them For although they be withal regenerated by the holie ghost vnto whomsoeuer their sinne is forgiuen yet that renewing is not perfected in this life Wherefore the godlie also doe deriue such a nature to their posteritie as themselues haue that is a corrupt one
Vnrighteousnes and damnation from our parentes but righteousnes by the grace of Christ subiect to defects and euil inclinations If they replie that therefore the guilt stretcheth not to the posteritie because the Parents are freed from it the Aunswere is that that is not deriued from the Parents to their posteritie which the Parents by nature haue not and that they are freed from the guilt not by nature but by the grace and benefit of Christ Wherefore they deriue vnto their posteritie not righteousnes which is freely imputed but vnrighteousnes and damnation vnto which themselues by nature are subiect Why the Parents righteousnes is not deriued vnto their childreÌ And the cause why they deriue their guilt vnto them not their righteousnes is this because their posteritie are not borne of them according to grace but according to nature neither is grace and iustification tied to carnall propagation but to the most free election of God As it is said Iohn 1. Which are borne not of blood nor of the wil of the flesh nor of the wil of man but of the wil of god 3 Obiection It is said by the Apostle Rom. 11. If the roote be holie so shal be the branches also Aunswere This hindereth nothing at al. For hee vnderstandeth not here by holines remission of sinnes and regeneration but this worthines of Abrahams posteritie for that God for his league made with Abraham had appointed alwaies to conuert some of his posteritie and to indow them with true and inward holines Rom. 9. 4 Obiection It is said vnto holie Parentes Your children are holie Answere The Apostle in that place sheweth that neither al the children of holie men obtaine remission of their sinnes or are regenerated by the holy ghost neither the holines of the children proceedeth from carnal propagation For of Iacob and Esau it was said when they had neither done good nor euil I haue loued Iacob and haue hated Esau The meaning therefore of Paul is that the children of godly Parentes although one of the Parentes be an infidel yet they are holy in respect of the external fellowship of the Church that is that they are to be counted for members or citizens of the Christian Church and so also for the chosen and inwardlie sanctified of God except themselues declare are themselues to be others by their vnbeliefe and impiety But neither is outward nor inward sanctifie of the nature of the parents seeing neither is found in it but both befal as wel to the children as to the Parents of the free mercy and couenant or promise of God 5 Obiection They are more miserable vnto whom their sinnes of al their ancestors are deriued the they vnto whom haue stretched but the sinnes of some of their ancestors But if sinne passe from the Parents vnto the children then vnto the latest of their posteritie come the sinnes of al the ancestors vnto the former onely their sins who liued before them So then are the latter more miserable then al the rest which would be absurd and not agreeable to the iustice of God The first aunswere to this is that it would be neither absurd nor vniust although god should punish more heauily and more forsake the latter of the posteritie then the former For how manie more sinnes are committed and heaped vp by mankinde so much the more vehemently is his wrath kindled and the punishment is more aggrauated Whereupon are those sayinges Genes 15. The wickednesse of the Amorites is not yet ful Matt. 23. That vpon you may come all the righteous blood 2. God therefore suffereth the sinne of our first Parents to passe vnto al their posteritie as concerning the corruption of nature and guilt that hee might satisfie his owne iustice and that himselfe might haue occasion of exercising his mercy in his sonne Rom. 5. and 11. But of the actual sinnes of euerie man he saith that he visiteth the iniquitie of the father on the children vnto the third and fourth generation that is according to his iustice hee punisheth the sinnes of the parents in their posteritie and yet of his mercy doth set bounds and limits for sinne that the posteritie may not alwaies pay for the sinnes of their ancestors or imitate them and that it may not be of necessitie that the children of euil Parents should be euil or worse or more miserable then their Parentes euen as also he exerciseth his mercie vnto the thousand generation of them that loue him and yet retaineth the liberty of his election so that not alwaies good Parents haue their posteritie good also The reason of this difference betweene Original and Actual sinne is because that righteousnes and life euerlasting was not lost first by the posteritie but by our first Parents Obiection But God wil not punish the posteritie for the Parents sins Answere 1. True except they persist in them 2. If the Parents had not receaued this conformity with God both for themselues and their posterity so that if they did retaine it their posteritie also retaine it and if they did leese it also from their posteritie 2 Causes for which God doth iustly punish in the posteritie both their own sins and their parents Hereof it may bee vnderstood that god for two causes doth iustlie punish in the posterity both their owne sinnes and their auncestors first because the whole nature of the Parents sinning is guiltie and the childreÌ are as it were a part of the Parents because they proceede out of their substance or masse Wherefore that cannot bee but guiltie as wel after as before the propagation from the Parents vnlesse by some singular benefit remission of that fault befal vnto it which now before in the Parents themselues it did commit Againe because the Parents haue receaued the giftes of God to be imparted also vnto their posteritie of that condition if the Parents them selues did retaine them and if they did cast them away and leese them that their posteritie also should be depriued of them Wherefore after the Parents did bereaue themselues of righteousnes and the grace of God they cannot being themselues vncleane bring foorth cleane but corrupt children and like to themselues and therefore guilty as well of their owne as of their Parents sinne because they partake of it being deriued vnto them consenting vnto it either in act as to vs who are come to some yeares or by inclination as infantes except by the singular mercie of God this their in-bred corruption be corrected Why after the fall came this general corruption There was added in the definition of Originall sin that this corruption of nature ensewed vpon the fal in our first parentes For of man not yet fallen it is said that he was made to the image of God and all thinges which God had made were verie good but of man fallen and his posteritie All the imaginations of the heart of man are onelie euill continuallie Wherewithall wee are taught
them which were not my people thou art my people And they shal say thou art my God 3 Obiection He that is borne of God sinneth not Therefore the regenerat sin not Aunswere 1. He sinneth not to death The elect may sinne against their conscience yet not to death For the elect doe not wholy forsake God albeit they sinne against their conscieÌce but they retain stil some beginnings of true godlines by which as by sparcles they are stirred againe to repentance as Dauid Peter Manasses 2. He sinneth not as hee is regenerated but hee sinneth as long as hee abideth in this life sinne not raigning in him and yet some times raigning too as he is not regenerated by the spirit of God Regeneration but bâgun in this life but is as yet carnall For regeneration or the renuing of vs to the image of God is not perfected in an instant but is begun onely in this life and in the life to come is at length finished 1. Ep. c. 1 For so doth Iohn himselfe pronounce of himself and all the Saintes in this life If wee say that wee haue no sin wee deceaue our selues and truth is not in vs. If wee acknowledge our sinnes hee is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnes This is therefore the meaning of Iohn that the regenerate indeed do sinne but yet not so that they make much of their sinne or doe so at any time yeeld and assent to euil desires that they cast away all loue of godlines and repent not For alwaies in the regenerat there remaineth some remnant of a regenerat nature which causeth either a strife against sinne or else true repentance that is it suffereth them not to sinne to death or euerlasting destruction or wholly to forsake God And this consolatioÌ so long they enioy as they know themselues to be regenerated that is as they keepe faith and a good conscience 4 Obiection It is said 1. Iohn cap. 3. His seed remaineth in him neither can hee sin because he is borne of God And. 1. Pet. 1. Being borne anew not of mortal seede but of immortal by the word of God who liueth and endureth for euer If therefore the seede of Gods woord neuer dieth in them that are borne anewe they euer remaine regenerate The regenerate in this life may and doe oftentimes leese the grace of God in part but not in whole euer retaine grace neither euer fal into Raigning sinne Answere The regenerat may leese and doe often leese grace and the holy spirit as concerning some giftes somtimes more somtimes fewer although they leese it not if we respect al the gifts For there abideth in theÌ some beginning or print of true faith conuersioÌ which although when they yeeld to euil inclinations or desires it is so oppressed darkned that it neither can be known of others neither confirme them of the grace of God and their owne saluation for the present yet it suffereth them not wholy to forsake God and the knowen truth and to cast awaie their purpose of embracing by faith the merit of the son of God So Dauid praieth Psa 51. Create in me a cleane hart O God and renew a right spirit within me Againe Restore to me the ioie of thy saluation He had lost therefore cleannes of hart rightnes and newnes of spirite and the ioy of saluation which he beggeth of God to be restored vnto him and yet did he not wholy want them for otherwise hee would not haue asked neither would hee haue looked for from God this renewing and restoring The seed of God that is the woord of God working true faith and conuersion in the elect abideth dieth not in the regenerate as concerning their conuersion and small perseuerance how-euer they fall often grieuously before their end 1. Ioh. 2.19 If they had beene of vs they would haue continued with vs. 5 Obiection A good tree cannot bring forth euill fruite Man in this life is not simply good and therefore his woorks are not alwaies good Aunswer It cannot as it is good For if it be simply good all the fruit thereof is good which shall so come to passe in the life to come But if it be partly good and partly euill such is the fruite also which we haue triall and experience of in this life Heretofore it hath beene said Al sinnes mortal in their own nature but pardonable by the grace of God That all sinnes are in their owne nature mortall Against this sentence some oppose that which is said Psal 32.5 I wil confesse my wickednesse vnto the Lorde and thou forgauest the punishment of my sinnes And Prouer. 24.16 A iust man falleth seuen times riseth againe Whence they gather that there are some sinnes the committers whereof continue still iust and therefore deserue not eternall death But they reason amisse from that which befalleth to sinne but by an accident to that which is by it selfe in sinne For it is true indeede that there are many sinnes for which the Saints doe not leese holinesse and righteousnes neither become obnoxious to the wrath of God But this commeth to passe not by the smalnesse or nature of the sinne whatsoeuer it be but by the grace of God who doth not impute neither will punish with eternall death those sinnes which yet in their owne nature deserued it This doth the Prophet most euidently shewe in the same Psal when he saith Blessed is he whose wickednesse is forgiuen And Psal 143. Enter not into iudgement with thy seruant for in thy fight shall none that liueth be iustified 2 Obiection It is said Matth. 5.22 Whosoeuer is angrie with his brother vnaduisedlie shal be culpable of iudgement And whosoeuer saith vnto his brother Racha shall be woorthie to be punished by the Counsell And whosoeuer shall saie Foole shall be woorthie to be punished with hell-fire Whence they conclude seeing Christ himselfe maketh degrees of punishments and sinnes so that of these former he threatneth hel-fire but vnto the third onlie therefore there are some sinnes smaller than those who deserue eternall punishment But the Aunswere vnto this is manifest out of the woordes themselues which is that Christ doth not speake of ciuill iudgementes and punishments when he mentioneth Iudgement and a Counsel For he doth not here speake of the ciuill order but disputeth against the corruptions of the Pharisies concerning the true meaning of Gods Lawe and concerning the iudgement of God against both inward outward sinnes For neither can nor ought to be punished by the magistrate with corporal punishmeÌt either such gestures as signify some bitternesse or contempt or bad affections if they haue not accompanieng them an endeuor to do any man iniury Now whereas in the third place he nameth hel-fire he doth not exempt the other two kinds of sin from eternall punishments but signifieth that the third shal receiue a sharper punishment at Gods
the sinners but in his own sonne sent to take flesh by punishment answering satisfieng his iustice 10 Obiection It is said Mat. 5. Whosoeuer shal breake one of these least commandements and teach men so he shal be called the least in the kingdome of heauen This they interpret after this sort That he who both by sinning teaching doth against the law is fallen from the kingdome of god not he who in teaching subscribeth to the law although sometimes he doth a litle contrary to that he teacheth But first the opposition or contrariety which Christ addeth But whosoeuer shal obserue teach them the same shal be called great in the kingdome of God doth shew that Christ in the former part of the speach doth vnderstand those who breake that is violate the lawe which they teach so that the meaning is although one teach wel yet violate one of these coÌmandements which the Pharisies term the least that is of the commandements of the Decalog he shal find these coÌmandements so not to be the least but the greatest as himselfe shal thereby become the least that is in no place in the kingdome of God Secondly albeit it be granted vnto theÌ that in the words of christ to teach so is the same that to teach contrary to the law yet can it not at al be gathered thence that they alone shal be the least in the kingdome of God who by teaching sinning breake the law not they also who by sinning onely not by teaching transgres it The first reason is in the very words of Christ Christ calleth them the least not as in his own iudgement but as in the iudgemeÌt of the Pharisies And so he imitateth them in thus speaking because he calleth those commaundements the least by a figure of speech called imitatioÌ which are the greatest the breach whereof whether it be committed in deed or in doctrine or in both god iudgeth worthy the shutting out of his kingdome euen by our aduersaries confession that is the whole Decalog which the Pharisies did set behind their traditioÌs The other reason is in those wordes which Christ addeth For I saie vnto you except your righteousnesse exceed the righteousnes of the Scribes Pharisies ye shal not enter into the kingdome of heauen In these words Christ sheweth that a farre other righteousnesse is required by the Lawe of God than the Pharisies thought of that those sinnes also are so great that they shut men out of the kingdome of heauen which the Pharisies accounted either for light or no sins as To be angrie with thy Brother vnaduisedlie To saie vnto him Racha or Foole To be troubled with an euill affection or desire of reuenge For euen these things also he saith are to be auoided if we wil auoid Hell fire be the children of our heauenlie father Therefore he saith Whosoeuer looketh on a womaÌ to lust after her hath committed adulterie with her alreadie in his hart And 1. Iohn 3. Whosoeuer hateth his Brother is a man-slaier yee knowe that no man-slaier hath eternal life abiding in him And therefore not they only which coÌmit the greater sins but they also who commit the lesser caÌnot escape euerlasting death but by the satisfaction of christ imputed to them Sinnes made venial vnto the repentant by grace for the intercession and satisfaction of Christ But as our aduersaries accuse this sentence of too much rigor That al sinnes are by themselues of their owne nature mortal that is deserue aeternal death so also the other sentence That sinnes are made venial to those who repent which of their owne nature are mortal they reprehend as too gentle and repugnant to Gods iustice because to call that for veniall which is mortal is contrarie to truth and iustice But the answere is readie That God if we respect the nature of sinne adiudgeth al sinne woorthy of euerlasting death giueth pardon to none but of free grace for the intercession and satisfaction of his sonne our Mediatour The third Diuision of Sinne. What sinne is against the conscience There is sinne against the conscience and sinne not against the conscience Sinne against the conscience is committed of those who wittingly and willinglie sinne So Dauid wittinglie and willinglie committed adulterie and murder Sinne not against the conscience is that which wee either not witting or not willing commit or which is committed of those who knowe the wil of God acknowledge and bewaile their sinne but are not able to auoid it as are Original sinnes sinnes of omission ignoraunce infirmitie euen in the regenerate and Saintes They omit manie good thinges which they would not omit or commit euil things which they would not coÌmit being sudainly ouertaken and ouercome by infirmities therefore are most grieuously angrie with themselues for their sinnes committed so that they are not more grieued at any thing than for that they offend God daily by their sinne and therefore desire and grone after nothing more than the grace of the holy spirite whereby to resist sinne Such sinnes are not imputed to the regenerat neither doe they cast off grace the holie spirit and faith Such a sinne of ignoraunce Saint Paul saith his blasphemie was which hee committed before he was conuerted against God as also his persequuting and violence against the Church therefore God had mercie of him 1. Tim. 1.13 Another kinde of those sinnes not against the conscience to witte infirmitie the same Apostle describeth Rom. 7.19 I doe not that good which I would the euil which I would not that do I. Yet not I doe it but sinne that dwelleth in me Hither also is to be referred the sin of Peter who wittinglie denied Christ but not willinglie for he had not the power to doe otherwise It was not raigning sinne because he acknowledgeth and bewaileth it and holdeth fast his faith Luk. 22.32 I haue praied for thee that thy faith faile not Much lesse was it the sinne against the holy Ghost because he loued christ no lesse when he denied him than when he bewailed his offence though that affection did not at that time for fear of imminent danger shew it selfe Moreouer this third diuision of sinne and the definition of both sinnes Christ hath expreslie deliuered Luk. 12.47 The seruant that knew his masters wil and prepared not himselfe neither did according to his wil shal be beaten with many stripes But he that knew it not and yet did commit things worthie of stripes shal be beaten with few stripes The fourth Diuision of sinne THere is sinne pardonable and sinne vnpardonable Al sinne repented of is pardonable Al sin is pardonable whereof men repent and obtain pardon Vnpardonable is a purposed deniall and oppugning of the knowen truth of God and his wil and workes of which the conscience is conuicted whereof no man obtaineth pardon because it is punished of God with a perpetual forsaking and blindnes
and rightnes without which they cannot please God If any man vrge That the works euen of the regenerat also are not perfect Why the works of the regenerate doe please God neither yet for al that are they counted sins and that therefore wee must not so seuerelie giue sentence against others the answere is at hand that faith shineth on the works of the godlie but not on the works of the wicked And therefore they please God their imperfection is couered through the satisfaction and intercession of Christ which falleth not so out with the works of the wicked And lastly in those is begunne the true and inward obedience of the wil and hart but in these not so and therefore these are hypocrisy which is seuerely condemned by God himselfe So also if they be saide to bee recompensed with reward and therefore not to be sins First we answer that to be approued and rewarded in them which is good but that euil which coÌcurreth is not only condeÌned punished but the good also which the wicked do is depriued of the honor name and so of that eternal reward of those works which are indeed good please God Secondly we answere that these are somtimes recompensed with temporall rewards but neuer with aeternall Thirdly that they are recompensed of God with these rewardes not as that he simply liketh of them or so acknowledgeth theÌ for good that he doth not withal repute them for euil but that he might inuite by these rewards others aswel vnbeleeuers as beleeuers to keepe and obserue externall discipline and honesty Because he wil that in mankind there bee kept some order necessarie for the preseruation of the society of man yea euen amongst the wicked hypocrits Fourthly those rewardes are rather a diminishing and mitigation of their punishmentes than any rewardes because they make nought for their saluation to whom they befall And God will according to the order of his iustice punish greater sins with greater punishmentes and lesser with lesser both in this life and in the life to come The morall actions of the vnregenerate are not therefore to be omitted of vs because in them they are sinne but we must auoide the sinne and performe the action Moreouer this is a fallacie of the accident If any collect and gather that wee must not doe the morall workes of the vnregenerate because they are sinnes For those workes which are of themselues sinnes that is are forbidden of God wee ought of necessitie to auoide but those which are sinnes but by an accident ought not to be omitted of vs but corrected by vs and so done that they may bee performed without any sinne concurring or intermingled with them For they are not condemned for themselues but for the sinnes which are adioyning to them Now it followeth not that that good which remaineth shoulde be reiected or abolished because of the imperfections and defects but rather it should be nourished and increased clensed from those euils wherewith it was stained Discipline therfore is necessary eueÌ in the vnregenerat Wherefore externall and ciuill discipline is necessary in the vnregenerate in respect of the commandement of God for auoiding the grieuousnes of punishmeÌts which ensueth vpoÌ the breach of Discipline for the preseruation of the peace and society of mankinde for a way entrance to conuersion which is stopped by perseuering persisting in manifest offences If instance be giuen The good action of hypocrites is not to be omitted but their hypocrisy therein onely to be eschewed Hypocrisie is sinne of it selfe and is to be auoided as Math. 6. it is saide Be not as Hypocrites But the Discipline or outward behauiour of the wicked is Hypocrisie Therefore it is sinne of it selfe and they should omit it We aunswere to the Maior by distinguishing the diuersitie of Hypocrisie There is a double hypocrisie one is in workes not commaunded of God done for ostentation sake or to deceiue as those which Christ mentioneth Math. 6. To make a trumpet be blowen before him when he giues almes to pray standing in the Synagogues and in the corners of the streets to looke sourely and disfigure his face in fasting and all other superstitious and humane traditions which appertaine not to the edifiyng of the Church That these thinges are to bee omitted and left vndone there is no doubt as it is saide In vaine doe they worshippe me teaching doctrines the dommaundements of men And therefore they are here expresly condemned forbidden of Christ There is another hypocrisie in workes commanded of God but not done after that manner which God requireth These are not to bee left vndone but to be corrected to be done without hypocrisie that is with true faith godlines as in the same place Christ teacheth of almes praier fasting not to be omitted of the godly but to be otherwise perfourmed than they were of hypocrites By this which hath beene spoken it is manifest The vse of the difference betweene sinnes which are of them-selues sins and those which are made so by an accident for what cause this difference of sinnes which are of themselues sinnes and by an accident sinnes is necessarie least that a false persuasion of their owne righteousnes or merites should rest in mens mindes and least with sinnes which are of themselues sinnes shoulde bee cast away also good thinges which come to be sinnes but by an accident and so shoulde bee encreased and heaped vp the sinnes and punishments of mankind The workes of the regenerate and vnregenerate differ seuen maner of waies IN this place is to bee obserued the difference betweene the workes of the regenerate and vnregenerate They differ seuen waies Why one and the same worke is good in the regenerate and sinne in the vnregenerate For one and the same worke commaunded of God is good in the regenerat and sinne in the vnregenerat 1. Because the regenerate are reconciled to God The vnregenerate are not 2. The regenerat doe it to the glory of God The vnregenerat no way do so 3. In both of them that good worke is imperfect but that of the godly is couered by the satisfaction and intercession of Christ that of the vngodly not so 4. The worke of the godly is ioined with a beginning obedience that of the vngodly with sinne raigning 5. The good worke which is in the wicked is made euill But the good which is in the godly though it be contaminated with sinne yet because it is hidden by the satisfaction of Christ it is not punished neither is it obiected vnto him that he doth defile the giftes of God with his sinnes neither doth the Lord for that worke bereaue the regenerate man of euerlasting life all which hee doth in those who are not regenerat 6. The good worke in the wicked is onely adorned with temporall rewards that not as if it pleased god but for to inuite by this meanes others to
honesty But the good worke in the godly is freely adorned not only with temporall but also with eternall benefites that also because it pleaseth him in our mediator Math. 5.16 not only thereby to inuite others to honestie according to that of Christs So let your light shine before meÌ that they may see your good works glorifie your father which is in heauen Wherefore the good works of the godly are ofteÌtimes in the old testameÌt shadowed by an acceptable incense wherewith God is honored pleased And godlines as the Apostle saith hath the promise of this life the life to come 7. Good works in the vnregenerat make only to the mitigatioÌ of their punishments that they may not suffer more grieuous pains as other wicked persons doe but the good workes of the godly doe not only serue for this that they may suffer lighter and easier punishments but also that they may be quite freed from all euill Thinges indifferent in themselues may bee also sinnes by an accident that is How things in themselves indifferent by an accident become sinne if they be done with offence or without faith For whatsoeuer is done without faith is sinne Vnto the pure all thinges indeede are pure but it is euill for the man which eateth with offence Out of these and the like places is this diuision taken For when the Apostle saith that all thinges are vncleane to the vncleane and wicked he intimateth also that those thinges which of themselues are good are notwithstanding vncleane or sinnes vnto the wicked In all these diuisions it is affirmed that also in the âaintes of God is sinne Wherefore we must hold the difference betweene the sinnes of the regenerat and the vnregenerat There are diuers sinnes truely in the Saintes as 1. Originall sinne 2. Many actuall sinnes as of ignoraunce omission infirmitie 3. Some also fall into errors which fight with the foundation it selfe or into sinnes against their conscience for which they leese a good conscience comfort many giftes of the holy Ghost and should be condemned except they did repent But neuertheles very much doe the regenerate in sinning differ from the wicked 1. Because the purpose of God is to keepe the godly for euer 2. In the godly there is assured certain repentance in the ende 3. In the very sins themselues is the true beginning of faith sometimes more sometimes lesse and the godly so resist and striue against sinne that they fall not without repentance into errors against their conscience and repugnant to the foundation 4. What are the causes of sinne 1 SOme deriue the original of sin from the destinie of the start Men seeke the cause of sinne any where rather than where it is saying I sin because I was borne vnder an vnlucky Planet 2 Others when they sinne and are rebuked for their sinne they make answere Not I but the Deuill was in fault that I committed this deede 3 Others leauing excuses directly cast the fault vpon God saying God would haue it so for if he would not I should not haue sinned 4 Others when God say they might haue hindered me and yet did not himselfe is the author of my sinne It is no newe thing for men to sharpen their blasphemous tongue against God For our first Parentes when they had sinned and were accused of their sinne by God they translate and passe ouer the fault committed from themselues to others neither ingenuously confesse the truth Adam returneth the fault not so much vpon his wife as vpon God himselfe The woman saith he which thou gauest to be with me she gaue me of the tree and I did eate as if hee shoulde say except thou hadst ioined her to me I had not sinned But the Lord gaue him not his wife that shee shoulde be an occasion of euill vnto him but that it might be the better and more comfortable for him The woman simply imputeth the fault to the Deuill saying The Serpent beguiled me and I did eate These are the most false and corrupt iudgements concerning the originall of sinne impious and detestable whereby the maiestie truth and iustice of God is grieuously offended Destinie no cause of sinne 1. They who make destinie a cloake for sinne 1. define destinie to bee a linked order thorough all aeternitie and a certaine perpetuall necessitie of intents and workes according to the counsailes of God or according to the euill planets Now if you aske them who made the planets they haue not ought to aunswere but God Therefore these men lay their euill to Gods charge But such a destinie did not all the founder Philosophers maintain much lesse ChristiaÌs 2. S. Austine against two epistles of the Pelagians vnto Boniface lib. 2. cap. 6. They saith he who hold destinie maintain that not only actions euents but also our willes themselues depend of the position of the planets at the time of euery ones conception or natiuitie which they call constellations But the grace of God surpasseth not onely all the starres and all the heauens but also all the Angels Let vs conclude these things with the word of the Lord by his Prophet Ieremy pronouncing to this sense Thus saith the Lorde Learne not the way of the heathen bee not afraid for the signs of heauen though the heathen be afraid of such for the customes of the people are vaine Wherefore that the Astrologers call the planet of Saturne vnmercifull sharpe and cruell and the planet of Venus fauourable and gentle it is the vanity of vanities For the starres haue no force of dooing good or ill And therefore the fault of sinners ought not to be imputed vnto them 2. That the Deuill is not the onely author of sinne who when as we commit sinne shoulde beare alone the blame of the sinne and our selues be free from fault The Deuill not the onely autor of sinne it is most of all declared in this that he is able to induce and entice a man to euill but not to compell him For God keepeth vnder the Deuill by his power that he cannot doe what he will but onely what and so much as God permitteth him Nay he hath not so much as power ouer filthie swine much lesse ouer the most noble soules of men He hath indeede a subtilty and great force in perswading but God is stronger who also neuer ceaseth himself to put good motions into mans minde Neither permitteth he more to Satan than he maketh profitable for man Which we may see in that most holy man Iob in the example of Paul and in his wordes God is faithfull which will not suffer you to be tempted aboue that you be able Wherefore they are vain men who vnloade the blame of their wickednes on the Deuils shoulders It remaineth that we shew God no cause of sinne that also God is not the author of sin Gen. 1. 2. God saw those things which he had made and they
either doth not moue the next cause of the effect or doth not intend and mind the effect neither is appointed thereunto it cannot be said to be a cause of that effect but by an accident as when of a good father is borne an euil and euil-liuing sonne or of a good father a good and wel-liuing son when a godly Magistrate by his commandement moueth the will of a wicked executioner to execute a guilty person and he being impelled either by desire of reuenge or by hatred or by cruelty reioiceth at his euil whom he executeth and so committeth murther before God and lastly when one maketh a sword and another vseth it either wel or il Now as often as the next cause is either before the bringing foorth of the effect depraued or in the verie bringing of it foorth either by it selfe or by another cause then bringeth it forth a bad effect which the cause remoued or a farre off that either bringeth forth or moueth this next cause neither intendeth neither as by any ordination or appointment vnto it produceth As when the wil hand of the cleauer purpose to cut a thing and the iron being too dul causeth that to break which is taken in hand to be cut So also God maketh and moueth the wil but because the wil of men is depraued by the diuel and it selfe it bringeth forth sin which God neither when he maketh nor when he moueth the wil intendeth or mindeth to bring forth Wherefore it followeth not at al that God is the cause of those sins which are committed by his creatures depraued and corrupted of themselues Likewise it is obiected Second causes are able to do nothing without the first cause which is God Wherefore neither is sinne brought forth neither doe they depraue themselues but that also the first cause worketh it with them God the first cause doth not concur with secondarie causes to the bringing forth of sinne We aunswere to the antecedent The second causes do nothing without the first cause that is without the first cause preserue them and mooue them to doe so far forth as it is good which they doe but they doe without the first cause concurring with them to the bringing forth of euil as it is a fault or of sin Isa 30. We to the rebellious children saith the Lord that take counsel but not of me and couer with a couering but not by my spirit that they maie laie sin vpon sin How the good will of man corrupted it selfe Likewise they obiect That which is good cannot by sinning corrupt it selfe except it be some other waie corrupted as it is said A good tree cannot bring forth euil fruit The wil of the diuel and Adam before the fal of both was good Therefore it could not corrupt it selfe by sinning except it were by some other means corrupted We deny the Maior For although the creature be good yet God not preseruing his goodnes that is mouing or willing that his wil should be moued by outward obiects neither in the meane season lightning and gouerning the wil with the knowledge of his own diuine will it is not only possible but it must necessarily folow that he must sinne become an euil tree and thorough his owne wil and fault auert himselfe from God run to worse and worse and purchase blindnesse the iust punishment of sin both vnto him and his as it is said Without me ye can doe nothing Againe it is obiected He that withdraweth grace from the sinner without which sin cannot be auoided he is the the cause of sinne God did withdraw his grace froÌ man without which hee could not persist in righteousnes Wherefore God was the cause of mans sinne Wee deny the Maior First because God was not bound to man to preserue that grace in him which he gaue him Secondly because he withdrew his grace for man beeing willing thereunto and reiecting it of his owne accord Thirdly because he withdrewe his grace not that he did enuie man righteousnes and eternal life or that he is delighted with sin but to trie him that is to shew how the creature is able to doe or keepe no goodnes without the singular goodnes and mercy of his creator and so god is not at al the cause of sin although sin doth necessarily follow this withdrawing in him from whom the grace is withdrawn So then when God did withdraw his grace froÌ man not God withdrawing it but man reiecting it is the cause of his owne sin destruction Againe they say God wil the temptation of man yet not the sinne of man He that wil haue him to be tempted whom he knoweth certainly wil fal if he be tempted he will the sinne of him who falleth But God would that man should bee tempted of the diuel whoÌ he knew certainly would fall for otherwise maÌ could not haue bin tempted Wherefore God is the cause of his fal Here also we deny the Maior For he is not the cause of sin who wil haue him that will fall tempted for to try or to make manifest the weaknes of his creature but the diuell tempting man to this end that he may sinne and be separated from God and man obeying the tempter against the commandement of God are the causes of sin For the antecedent which being put must necessarily haue another thing consequent thereof is not the cause of the consequent except it worketh somewhat in producing the consequent But God neither in withdrawing his grace neither in that he doth wil the temptation of man worketh in producing of sin as it is sin because he neuer intended it Againe they obiect That is not of God but of man and the Diuel which maketh sinne He that is the cause of those thinges which make sin is the cause of sin God is the cause of those things which make sin that is of the action which is the matter and of the priuation of rightnes in man which is the form of sin Wherefore he is the autor of sin To these the aunswere hath beene made before For the Minor is to be denied Because the action priuation of the diuine light direction do make sinne as they are contrarie to the Law And they are contrary to the law of God and make sin as they are committed by man are in him but as they are guided by God inflicted they are not sin but a trial of him that would sin or a punishment of him that had sinned Wherefore that is not of God but of man and the Diuell which maketh sin Whether God would the fall of Adam and how Last of al they vrge Seeing that God would the faâ of Adam either as it was sin or as a punishment and coulde not will it as a punishment because no sin had gone before which should be therewith punished it seemeth to follow that God would that worke as it was sin But this consequence also is deceitful
because ther is not a sufficient enumeratioÌ in the Maior For although the first sin was no punishment yet God would that action not as a sinne and contrary to his will and nature but as in punishing and receiuing againe mankind into fauour by his Sonne it was a waie and occasion of excercising and manifesting his iustice and mercy and an example of the weakenesse of all creatures yea of the most excellent if they bee not by the singular goodnesse of the Creator preserued as it is declared Rom. 11. God hath shut vp al in vnbeleefe that hee might haue mercie of all And in the same place it is shewed concerning the blindnesse of the Iewes That partlie this obstinacie was come to Israell vntill the fulnesse of the gentiles were come in and that the Iewes are enimies of the gospell for our sakes and that we haue obtained mercie through their vnbeleefe That is that god would this their obstinacy not as it was a sinne of the Iewes neither onely as a punishment of other sinnes but also as an occasion of translating the gospel vnto the gentiles And it is saide Rom. 3. That God in the preaching of the Lawe respecteth this That all the world be culpable before him Wherefore this also he respected would in permitting of sin which if it had not come betweene the Lawe had not made the world culpable before god God made Satan good and himselfe euil 1 Obiection Satan was made of god And therefore the malice also of Satan Answere God made indeed al the Angels yea those which became Apostataes and Diuels but yet he created al the Angels at the beginning good But Satan is saide not to haue stoode stedfast in the trueth Then before his fall he stoode in the trueth But afterwardes hee treacherouslie fel from his alleagiance and sinned against God and therefore the crime of euill sticketh in that run-away the Diuell For since that time after he fell there is no trueth in him no faith no integrity no feare of God no light no goodnesse He that committeth sinne is of the Diuell c. For he is the first sinner and the fountain of sinne 2 Obiection God made Adam Therefore he made sinne Sinne not made of God because it is no creature but the corruption of a creature Answere Sinne is the corruption of a nature created good of god but not any creature made of god in maÌ God made man good who by Satans perswasion corrupted willinglie that goodnesse which be receiued of god so that now sin is mans and not a creature of god created in man Neither is the nature of man the cause of sinne For god who created all thinges the verie nature of man created them all good wherefore the verie nature of man also was created good But sinne is an Accidentall quality Sinne a naturall propertie of man corrupted but not of man simplie as he was first created which befell vnto man in his fall and after his fall beeing euen from the beginning such as now it is but no substantiall property nor of the nature of man Now indeede whereas we are borne in sinne sinne is a naturall propertie of men according to the iudgement of Augustine Against the Maniches Cap. 9. But if we say any man to be naturally euill we say so because of the originall of the olde sinne in which all our mortality now is borne 3 Obiection God gaue not man a will power to work euil but to doe good But the will and power which was in Adam was from god Therefore sinne also is from god Answere God gaue not man a will and power to woork euill For he made a law to forbid euill Wherefore Adam himselfe did ill bestowe that will and power which he receiued of god in ill vsing them The prodigall sonne receiued mony of his father not that hee should lash it out wastfully but that hee might haue as much as sufficeth neede Wherefore when himselfe doth ill bestowe his mony and perisheth he perisheth through his owne default and not by his fathers though he receiued the mony of his father Therefore the fault is in the abuse Hee that giueth thee them leaueth the vse of them vnto thee If hee be iust hee giueth them thee for to vse and not to abuse When thou abusest them the fault is laid on thee who abusest them and not of him who gaue them So god gaue a will and power to Adam to do good not to woorke euill 4 Obiection God made man so as hee might fall It was necessary that man should haue free power either to stand or fall Rom. 9.20 Isai 45.9 neither did confirme establish in him the goodnesse of his nature Wherefore hee would haue him to fall or sin Answere The Scripture beateth back this frowardnesse of men wickedly curious Who art thou which pleadest against god Wâ bee vnto him that striueth with his master Except god hath made man so as he might fal there had beene no praise of his woorke or vertue And what if it were necessarie that man should bee so made as hee might fall For so did the verie nature of God require God doth not graunt his glorie to anie creature Adam was a man no god And as god is good so is he also iust Hee doth good vnto men but hee will haue them to be obedient and thankefull vnto him He bestoweth infinite goodnesse vpon man therefore hee shoulde haue beene thankefull and obedient and subiect vnto him For hee declared by his Lawe what hee woulde and what hee woulde not Of the tree of the knowledge of good and euill saith hee thou shalt not eate When thou eatest thou shalt die As if hee shoulde saie Thou shalt regarde mee thou shalt cleaue vnto mee obaie mee serue mee neither shalt thou elsewhere seeke for rules of good and euill but of mee and so shalt thou shew thy selfe obedient vnto mee Replie God foreknew the fall of man which if he would hee might haue hindered But hee did not hinder it Therefore God was in faulte that Adam sinned Aunswere Vnto this obiection answere hath beene made before neither doth that necessity followe vpon the foreknowledge of God that Adam must needes haue sinned because God did foreknow that he would sin Some wise father did foreknowe by some signes and tokens that his sonne should hereafter at sometime be slain with a sword Neither doth this his foreknowledge deceiue him for hee was thrust through for fornication But hee is not therefore thought to be slaine because his father did foreknow that he should be slaine Lib. 2. De. vocat Gent. cap. 4. but because he was a fornicator So saith Ambrose speaking of the murder which Cain coÌmitted Verily God did foreknow to what the fury of him being in a rage woulde come neither yet was the attempt of his will forced of necessitie to sinne because the knowledge of god could not be deceiued
Li. 3. de libero arbitrio cap 4. And Augustine God is a iust reuenger of those thinges of which yet he is not an euill autor Wherefore those sinnes which ensue and followe are in respect of god considered as most iust punishments which as they are punishments haue their beeing from him as their author and causer but as they are sinnes in respect of men they come God neither willing nor causing them but permitting onely seeing he doth not cause men to do that which he would haue done for a punishment to this end as for to obay therein his will For one and the same work is good and holy in respect of God and sin in respect of men by reason of the diuersitie both of the efficiences of the ends For first man by reason of his great both ignorance and corruption will and worketh euill only But God because hee is exceeding good and the verie rule of goodnesse and righteousnesse doing in all things what he wil will and worketh alwaies only that which is good Secondly men haue such an end of their actions as is disagreeing froÌ the Law of God that is what they doe they do not to that end to obay God but to fulfill their bad and corrupt desires But God hath the end of all his woorkes agreeing with his nature and Law euen that he may declare and execute his iustice goodnesse and mercie By these two thinges it commeth to passe that the reasonable creature woorking together with God God woorking vprightly and holily doth neuerthelesse it selfe woorke vnholylie and corruptly 5 What are the effects of sinne NOw that it is defined what sinne is and from whence it came we are to consider also what be the euils which follow sinne For except this also be knowen we know not yet how great euil there is in sinne and with how great hatred God pursueth it It hath been said before that euil was of two sorts one of crime or offence which is sinne the other of paine or punishment The euil of punishment is the effect of the euil of offence That this maie be the better vnderstoode we must here againe remember that of punishments Some are onlie punishments as are the destruction of nature or tormentes others both punishments and sins as al sins which haue followed since the first fal 1 The sinnes which follow are effects of those which go before Sinnes ensuing effects of sinnes which go before So original sinne is the effect of the sinne or fal of our first parents By one mans disobedience manie were made sinners And secondly All actual sinnes are effects of original sinne Sinne took occasion by the commandement and deceiued me And thirdlie The effect of actual sins is the increase of them that is greater guiltines by reason of the most iust iudgement of God because God punisheth sins with sins Wherefore God also gaue them vp to their hearts lustes Rom. 1.24 2 Thes 2.11 Mat. 25.29 Other mens sins oftentimes effectes of actual sinne And therefore God shal send them strong delusioÌ that they should beleeue lies FroÌ him that hath not shal be takeÌ away also that which he hath And fourthly The effects of actual sins are also oftentimes other mens sins by reason of scandale or example wherby some are made worse of others are entised or moued to sin So the persuasion of the diuel caused man to decline from God and now it worketh in stubburn-minded men The diuel put it into the heart of Iudas to betraie Christ Ioh. 13. Euil speeches corrupt good maners So euill teachers doe withdrawe men from god to errours idolatry and other sins So a vse of liberty out of season offendeth and draweth men to sinne An euil conscience an effect of sinne 2 There followeth sin in the immoueable and perpetual order of Gods iudgement an euil conscience which is the knowledge and dislike which we haue in our mind of our own sinne and the knowledge of the iudgement of God against sin and that proceeding out of the knowledge of Gods Law vpon which ensueth the fear of the wrath of God and punishment according to the order of gods iustice and a flieng and hatred of God who destroieth sinne which is the beginning of desperation and eternall torments except it bee cured by the comfort of the gospel Rom. 2. The gentiles shewe the effect of the Law written in their harts their conscience also bearing witnes and their thoughts accusing one another or excusing And Isaiah There is no peace to the wicked Temporall and spiritual euils effects of sin 3 Temporall and spirituall euils as temporall death and in a worde all the calamities of this life These euils are onely punishments that is torments and dissolution of nature If any man obiect that they also are subiect to temporall death and other calamities who haue all their sinnes remitted them and therefore al temporall euils are not the punishmentes or effects of sinne Temporal euils in the regenerate are effectes of sinne not as punishmentes but as chastisements but some haue other causes we answere that the consequence holdeth not from the denial of one particular to the denial of the general For albeit the calamities of the regenerate are not effectes of sin as a punishment which is inflicted on men sinning that so the iustice of God might be satisfied yet are they effects of sinne as chastisementes and exercises whereby sinne is repressed and more and more purged out vntill at length by corporall death the whole be abolished Now that of the blind man Ioh. 9. Neither this man hath sinned nor his parents Christ meaneth not simply that they had not sinned or that their sins were not a cause of this calamity but that their sinnes were not the principal cause why he was borne blind but that the woorkes of God should be shewed on him Christ by a miracle opening his eies 4 Eternall death which is the effect of al sinnes Eternall death the effect of sin as they are sinnes For al of what quality soeuer they bee are punished either with eternal paine as in the reprobate or with equiualent paine to eternal as in the sonne This death doth begin in the reprobate euen in this world that is anxiety and torment of conscience which we also should feele except we were deliuered by the grace of God Now by the name of eternal death is not vnderstoode the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and bodie liuing from the face of God a continuall horror and torment and a feeling and flying of Gods wrath and iudgement and a horrible murmuring against God taking vengeance of their sinnes If they obiect that the sinnes of those who beleeue in Christ The regenerate though they sin are not punished with this death because Christ hath suffered an equiualent punishment for them are not punished with eternall
death we answere that those were punished in Christ with a punishment which both for the grieuousnes of the punishment for the dignitie of the person who suffered it is equiualent to those eternall punishments which were to bee inflicted vpon vs for our sinnes As it is said Esa 53. He hath laid vpon him the iniquities of vs all Against that which we affirme that eternall death is the effect of al sinnes yea euen of the least The 1. Obiection is Why the during of punishment ought to be alike to al sinnes but not the degree of punishment Like is not to be giuen vnto things vnlike But sinnes are not alike Therefore al ought not to be punished with eternall death Aunswere There is more in the conclusion of this reason than was in the premisses For only this followeth to be concluded Therefore all sinnes ought not to bee punished with like punishment For all sinnes euen the least deserue eternall punishment because all sinnes offend against the eternall and infinite good Wherefore as concerning the lasting of the punishment all sinnes are punished with like punishment but not as concerning the degrees of punishments All sins are punished with eternall torments yet so as not with equal torments The seruaunt who knoweth the wil of his master and doth it not shall be beaten with manie stripes It shal be easier for them of the land of Sodom in the daie of iudgement than for thee Al sinnes are not equal Here the Stoicks obiect That al sinnes or vices are ioined with anie one vice and therefore all are alike and equall But neither is this consequence of force whereas also things vnlike and vnequal maie bee ioined together neither is the antecedent graunted That seemeth to be proued by the saying of Iames cap. 2. He that faileth in one is guilty of al. But Iames saith not that all sins or vices concur and are ioyned with one but first that in the breach of one point the whole law is violated as the whole bodie is said to be hurt when one part is harmed Then that there concurreth with euery sin the fountaine or cause of al other sins that is the contempt of God And this euil beeing seated in the hart doth violate the loue of God and so al other parts of our obedience towards God For no woork which proceedeth not from the perfect loue dread and reuerence of God can agree with the Law of God or please God And yet haue we experience that this hindereth not but that he which is infected with one vice may bee propense and prone to some sins more and to some lesse especially since vices themselues also are one opposite to another by the one of which contraries and not by both at one time euery man violateth vertue Neither are those principles also of the stoicall philosophers to be graunted That how farre soeuer thou goe in sinning after thou hast once past the line or middle which is vertue it is not material for the encreasing or augmenting the fault of passing beyond the line And that al vertues are alike and equall one to another so that no man is stronger than a strong man For whereas sin is a swaruing froÌ the middle it is manifest that how much greater the swaruing is so much is the sin more grieuous And that vertues are both in the same in diuers men otherwhile greater otherwhiles lesser euen as much as the qualities of the body are different in degrees experience doth witnes Wherfore in the iudgemeÌt of god also there are degrees put aswel of punishmeÌts as of sins 2 Obiect Gods great mercy his iustice neither impeached by other in punishing sin with eternal punishment Hee that is exceeding merciful doth not punish all sinne with exceeding and extreme punishment neither is to al eternitie angrie with sinne or looketh vpon the torments of his owne woorke For extreme iustice which doth strictly follow right and lawe in punishing admitteth no fauourable equity which yet mercie especially exceeding mercy doth vse and shewe But God is exceeding mercifull Therefore hee doth not punish all sinne with exceeding that is euerlasting punishment Or God punisheth all sinne with extreme punishment Therefore hee is not mercifull Auns First wee are to distinguish the ambiguitie of the Maior Hee that is exceeding mercifull doth not inflict exceeding and extreme punishment that is except his iustice require it But that God should punish all sinne with euerlasting punishment his exceeding iustice requireth which is Psal 5.5 earnestly and exceedingly to hate and punish all whatsoeuer is not agreeable to his Lawe So that except hee did punish it with sufficient punishment hee should not bee mercifull but light and cruell Secondly wee deny the consequence of the reason because it is a sophisme reasoning from that which is not the cause as beeing the cause For the iudge is not therefore vnmercifull for that hee executeth a robber on the wheel because he doth it according to iustice neither is delighted with the torment and death of a wretched man but had rather he were saued if so the Lawes permitted Right so God according to his infinit wisedome euen in inflicting extreme punishment on all sinne doth notwithstanding shewe immeasurable and manifould mercy and contrariwise in shewing exceeding mercy doth most straitly and exactly execute his iustice For 1. He punisheth our sinnes sufficiently and fullie not in vs but in his onely begotten sonne our guilt being translated on him 2. He offereth remission of sinnes and grace to al men who receiue his Son the Mediator with true faith and conuersion 3. Hee woorketh also that faith and conuersion by his spirit in the Elect. 4. Hee preserueth his elect in afflictions 5. At length he fully deliuereth them And all these things hee doth of his free mercy not bound or obliged thereto by any merite of ours 6. He is not delighted with the destruction of the reprobate who refuse that grace offered but by differring their punishment and by other great and diuers benefits he inuiteth them to repentaunce Wherefore the execution of Gods iustice is not repugnaunt to his mercy neither doth his mercie take away or make breach of his iustice but they are both coupled with a marueilous temperature in preseruing and sauing vs. How God is said remit nothing of his iustice and yet to be mercifull 3 Obiection is against this That god doth so exercise his mercy as he doth not thereby make breach of his iustice He that remitteth nothing of extreme iustice is not at all merciful but onely iust God remitteth nothing of extreme iustice because hee punisheth all with a sufficient punishment Therefore God is onely iust and not mercifull Aunswere We deny the Minor For god giueth vs his Sonne and punisheth him for vs of his meere mercie not of any right not bound thereunto by anie merites of ours Besides the Maior of the second Obiection is to be distinguished
he thought not that God could would inflict on man transgressing his commandement that punishment which he had threatned Wherefore he tempted God and charged him with a lie For God had saide Thou shalt die the death The Diuell denied it saying Ye shall not die and Adam beleeued the Diuell Now not to beleeue God and of the contrarie to beleeue the Diuell is to account god for no true god 3 In stubbornes and disobedience 4 In vnthankefulnes 5 In vnnaturalnes 3. Stubbornes and disobedience For he is become disobedient vnto God 4. Vnthankefulnes for benefites receiued at his creation as for these that he was created to the image of god and to eternal life 5. Vnnaturalnes iniustice and crueltie For there was a neglect of loue in him towardes his posteritie because those good thinges were not giuen vnto him onely but also to his whole posterity Therefore he had them that he should keep them for himselfe and his 6. In Apostasie or should make losse of them from both But al this he neglected 6. Apostasie or manifest defection from God to the Diuel whom he obeyed whom he beleeued whom he set in the place of God withdrawing and sundring himselfe from God He did not aske of God those good things which he was to receiue but reiecting the wisedome and direction God by the aduise of the Diuel wil aspire to be equal with god Whereof it is apparent that Adams first sinne was no light fault but horrible sin and woorthy of so great punishment as it was punished withall 2 What were the causes of the first sinne THe first cause of the first sin was the Instigation of the diuell The second The cause of sinne The diuels instigation mans will freely yeelding vnto it God no willer or causer of it but permitter onely Mans wil freely consenting to the Diuel against Gods commandement Now although God would that man should be tempted by the diuel did withdraw that his grace froÌ him whereby he should resist the temptations of the Diuell yet he was not the cause of that sinne which Adam destitute of diuine grace did committe For he was not at all obliged or bound vnto man to keepe and mantaine that grace in him which he had giuen him And further he withdrewe it from man willing and also himselfe reiecting it neither yet therefore withdrew he it as that he would or did purpose or intend sin or were delighted therewith but to proue and to trie man to shew how vnable the creature is to doe or reteine ought that is good God not preseruing and directing him by his spirite Wherefore hee suffered together with his triall of Adam the sinne of Adam to concurre but he was no cause or efficient of it 3 What are the effects of the first sinne THe first next effect is Originall sin or the corruption of mans whole nature the destruction of Gods image as well in our first parents as also in all their posterity 2. A further later effect are all actual sins for that which is the cause of the cause is also the cause of the effect If original sin be an effect of the first sin theÌ are also actual sins which are the effects of originall effects of the first sin 3. Whatsoeue euils of paine or punistment because it is the cause of sins therefore is it also the cause of punishments Now although that first sin was committed many ages past yet notwithstanding the effect thereof which is a priuation or want of the true wisedome and direction of god of rightnesse in our inclinations and desires remaineth euer since that sinne was committed in the whole posteritie by gods iust iudgement Wherefore those things also which necessarilie ensue this priuation continu except by the singular benefit and mercy of God the prauity of our nature be corrected our sin being pardoned and remitted 4 Why God permitted the first sinne GOD permitted it that is gaue not his grace of resistance to our first pareÌts as to the blessed Angels 1. because as the Apostle saith The causes of gods permission of the first sinne 1 To shew his owne iustice and power Rom. 9. he would shew his iustice anger and power in punishing eternally the sinnes of the wicked but his mercie loue towardes mankinde in sauing his Chosen not imputing sinne vnto them for his Sonnes sake And Rom. 11 32. Gal. 3.22 God hath concluded all vnder sinne that hee might haue mercy on all 2 To shew mans weakenesse and infirmitie that euerie mouth may bee stopped 2 That it might stand for an example of the weaknes infirmitie of al creatures euen the most excellent if they enioy not the special blessing of their creatour and be preserued in that rightnes wherein they were created The necessitie vse of this doctrine of mans creation This doctrine concerning the creation of man is necessary for the Church for many causes and vses which it hath Wee must knowe that man was created of God without sinne least God bee imagined the authour or cause of sinne Whereas mans bodie was fashioned of cley let vs thinke of our frailtie that wee be not lifted vp with pride Seeing that the workemanship of God is so admirable in the framing of mans bodie and seeing it was created for the ministerie of Gods worship for god to dwell in and for euerlasting life let vs neither abuse it to dishonesty neither willingly destroy it nether make it a fly of diuels but keeping it chast cleane endeuour that it be a temple and instrument of the holie ghost to worship god Seing that god would haue mankind to consist of two sexes each is to haue his due place and honor neither is the weaker to be contemned or oppressed by tyrannie or lust or to bee entertained with iniuries contumelies but iustly to bee gouerned and protected But especially seeing man was created to the image and likenes of God this great glory is to be acknowledged and celebrated with a thankeful mind neither through our leudnes and malice is the image and likenesse of god to bee transfourmed into the image and likenesse of Satan neither to be destroied either in our selues or others And seeing it is destroied by sinne thorough our owne fault we must acknowledge and bewaile the greatnesse of this vnthankefulnesse and the euils which followed by comparing therewith those good things which we haue lost We must earnestly desire the restoring of this felicity and glorie And because the glory and blessednesse which is restored vnto vs by the sonne of god is greater than that which we lost in Adam so much the more must the desire of thankefulnesse and of profiting and encreasing in godlinesse be kindled in vs. And seeing we hear that all things were created for the vse of man and that the dominion ouer the creatures lost in Adam is restored vnto vs in Christ we must
a voluntary assent folowing chooseth that which God wil sheweth to be chosen 3 It appertaineth as well to the vnderstanding as vnto the will that God as he vnchangeably knoweth all things 3 God determined all things which he will from euerlasting and wil them vnchangeablie we determine what we wiâl in time many times change from that which we fiâst determine so also hath determined from euerlasting and will vnchangeablie al thinges which are done as they are good permitteth them as they are sins Now as the creatures notions and iudgements of thinges so also their willes are chaungeable so that they will that which before they would not and will not that which before they woulde For seeing that al the counsels of God are most good most iust and most wise he neuer disliketh correcteth or changeth them as often-times men doe when as they doe perceiue themselues to haue determined anie thing vnaduisedly before Neither doth God depend on their second causes either motions actions or mutations or doth aduise according to them as doth the creature but himselfe beeing the first cause al the actions of al creatures depend on him For he doth not as men take aduise concerning the end by viewe of meanes or things antecedent leading thereunto but according vnto his decree concerning the end consequent he doth decree ordaine the means antecedents that is God woorketh not thereafter as hee seeth the second causes to woorke but he causeth or permitteth the second causes so to worke as he himselfe hath decreed and purposed to woorke Hither appertaine those sayings Num. 23. God is not as man that he shoulde lie Mal. 3. I am the Lord and change not The vnchangeablenes of Gods purpose taketh not away the libertie of his will Obiection Hee that can not change his counsaile and purpose hath not free-will But God cannot change his counsail and purpose which he hath once appointed Therefore his will is not free First we deny the Maior For not he which doth not change his purpose which hee hath once appointed hath not liberty of wil but he which could not purpose any other thing beeing let by some external cause But the liberty of god consisteth not in the change of his wil or purpose but in this that God will all thinges whatsoeuer hee will altogether with his will and of himselfe and could haue hadde otherwise decreed or not decreed all thinges which hee decreed from euerlasting of the creation preseruation and gouernment of things according to these sayings Matthew 19. Luk. 18. With men this is impossible but with God al thinges are possible These and the like sayings shew that God hath so appointed from euerlasting with himselfe the creation of things and the gathering sauing of his church not as if he could not haue not don this or not haue appointed it otherwise but because so it seemed good to him neither must men seeke anie superior cause thaÌ his wil of al his diuine works which he exerciseth in his creatures neither is there any other necessitie to be found in them than which dependeth of the most free appointment of god himselfe For as to resolue of such a purpose as is to be changed so also to change it either to better or to worse is rather seruitude or bondage than freedoome and libertie For it proceedeth of ignorance or impotencie For they change their counsels and purposes who either or in taking them or are not able to perfourme the counsaile which they haue taken But to resolue of such a purpose as might alike either haue beene decreed or not decreed and which after it is decreed is neither changed nor to be changed at any time this is perfect and diuine libertie Nowe God whatsoeuer he hath decreed could either not haue decreed it at al or haue decreed it otherwise And that he changeth not that which he hath once decreed the perfectnes of his nature euen his infinit wisedome and goodnesse is cause thereof For most wisely and rightlie doth he decree all thinges constantlie persisteth in that which is good right Wherfore the immutability in god doth aswell not diminish his libertie as his immortalitie other things which are proper vnto his diuinitie Secondly if any man vrge that it is a point of liberty not onlie to resolue of anie aduise what he will but after he hath resolued to bee able either to followe it or to change it we vnderstand by those things which haue beene alreadie spoken that this doth agree to the creatures which may or in their purposes and therefore stand in need of changes alterations but not to god who can neuer er and therefore requireth no change of his purpose Lastly if they reply That not to be able to alter a purpose once vndertaken is a defect of abilitie or power therefore against the libertie of God we answere that the antecedent of this reply is true if the change of it be impossible by reason of some impediment comming from some external cause or by reason of defect of nature or ability but the antecedent is most false if the impossibilitie of change proceed from a perfection of that nature which is not changed from a wisedome and rightnesse of that purpose which is vnchangeable and from a perseuerance and constancy of the will in that which is good and right after which sort it is apparant to be in God Gods directing of out wil taketh not away the lâbertie thereof But against that where it was said that the wils of all creatures are so guided by God that neither they are able to will what hee from euerlasting hath not decreed neither not to will what hee hath decreed for them to will more question is vsed to bee made 1 That which is ruled by the vnchangeable will of God doth not woorcke freelie The will of Angels and men is ruled by the vnchangeable will of God Therefore either it hath no libertie or the choise which it maketh is not tied to the will of God Answere wee make to the maior by a distinction It is not a free agent which is so ruled by God as it hath no deliberation and election of his owne But that which GOD so ruleth as hee sheweth the obiect vnto the vnderstanding and by it effectuallie mooueth and affecteth the will to choose it that dooth notwithstanding freelie woorke albeit it bee inclined at the becke and will of GOD whither hee will haue it For to woorcke freely in the creatures is not to woorcke without anie ones gouernment but with deliberation and with a proper and selfe-motion of the will although this motion be elsewhence raised ruled Wherefore it is not the immutabilitie and operation of the diuine will and prouidence which is against this libertie but a priuation and constrainte of iudgement which is an impulsion or a motion proceeding not from an inwarde cause or facultie but
consequence holdeth not God will not the actions of the wicked as they are sins Therefore simply he will not haue them to be done but they depend onely on the will of the wicked For if God simply would them not they could by no meanes be done And except there were somewhat in them which did agree with his iustice and nature he would not by reason of his goodnes infinite and passing measure suffer them to be done If they reply That God woulde thinges contrarie to those which men doe as it is saide How often woulde I haue gathered thee and therefore it is done onely by the will of men whatsoeuer men doe the same answere serueth that God would the obedience of all his reasonable creatures towardes his lawe as concerning his commanding and approouing it For he requireth it of all and bindeth all to it and approoueth it in all as being agreeable to his nature and puritie but neither will he alwaies it nor in all as concerning his working and grace whereby they who are directed and guided doe that which God approoueth and requireth Deut. 29. The Lord hath not giuen you an heart to perceiue and eies to see and eares to heare vnto this day 4 Whether there be anie libertie in vs and what it is THat there is libertie of will in men it is proued 1. Gen 1.26 Eccl. 15.14 15. Because man was made to the image of God And free-will is part of the image of God 2. By places of scripture Let vs make man in our image according to our likenes God made man from the beginning and left man in the hand of his counsel 3. By the definition of that libertie which agreeth to man For man worketh vpon deliberatioÌ that is freely knowing desiring and refusing this or that obiect And because the definition agreeth vnto man therefore also doth the thing which is defined agree vnto him 1 Obiect If there be in man libertie of will The doctrine of Originall sinne not ouerthrowen by that libertie which we hold to be in man the doctrine of original sinne is ouerthrowen for these are contrarie not to be able to obey God and to haue libertie of will Aunswere They are not contrarie because we haue libertie to wil and do good onely in part to wit as we are regenerated by the holy spirite but not in whole and full neither in that degree in which before the fall we had it and shall haue it in the life to come Againe although the vnregenerate are onely able to wil those thinges which are euil yet they will them vpon deliberation without constraint euen by their owne proper and inward motion and therefore freely Abilitie to choose as well good as bad is not necessarily ioined with free-will 2 Obiect He that hath not ability to choose as well good as bad hath not free will and arbiterment But man hath not ability to choose as well good as euil Therefore he hath not free will Answ The Maior consisteth of a bad definition of free will For the liberty of reasonable creatures consisteth in the iudgement and deliberation of the mind or vnderstanding and in the free assent of the will not in a power to will as well good as euill or contrarie The good Angels by reason of the wisedome and rightnes of their iudgement and of the great and constant propension or readinesse of their will to that which they knowe to bee good and right cannot will euill and vniust thinges but onely thinges good and honest and yet notwithstanding they most freely choose and doe those thinges which are iust Right so men by reason of their inbred ignoraunce and corrupt iudgement of those thinges which are to be done and of the ende as also by reason of the stubbornnes and frowardnes of their will can will onely those thinges which are euill which also they followe and pursue with exceeding willingnes and pleasure vntill they are regenerated by Gods spirite 3 Obiection That is free which is ruled of none other but of it selfe onely The will of man is seruant to sin and yet inclineth to sinne freely or which is bound to none Mens will is not ruled of it selfe onely but of another and is bound to the law therefore it is not free Aunswere The Maior is true if it bee meant of that libertie which is in God but false being meant of mans libertie For man to be ruled of none is not libertie but a shamefull barbaritie and a wretched slauerie But the true libertie of the creature is to bee subiect vnto honest and iust lawes and to obey them It is a power of liuing as thou wilt according vnto the law of God 4 Obiection That which is a seruaunt and in bondage is not free But our will is a seruaunt and in bondage Therefore our will is not free Aunswere There is an ambiguity in this reason or it affirmeth that to bee simplie so which is but in some respect sort so or the conclusion fetcheth in more than was in the premisses That which is in bondage is not free that is not in that respect or consideration as it is in bondage Our arbiterment or will is in bondage to wit vnder sinne Therefore it is not free that is from sinne which it is not able to shake off by any force which it self hath except it bee freed and deliuered by the grace of God But hereof it foloweth not therefore simply no way it is free For it is free as touching the obiects represented vnto it by the vnderstanding because it chooseth or refuseth them being once knowen or suspendeth and forbeareth her action by her owne and proper motion without constraint The summe of all is We graunt the conclusion if free bee taken for that which hath abilitie to do those things which are good and pleasing to God for so farre is it in seruitude vnder sinne and hath power onely to sinne but wee denie the whole if free bee taken for voluntarie or deliberatiue which chooseth the obiectes represented vnto it by voluntarie motion not constrained or forced thereto by any externall agent 5 There are foure degrees of freewill IT may easily be vnderstood by the degrees of the liberty of mans will what the libertie it selfe is Now there are fower degrees of that libertie which is in man which are distinguished according to the diuers states or conditions of mans nature The first degree of libertie was in man not yet fallen The first degree of libertie in man before his fall before sinne euen that power and abilitie giuen vnto man from aboue by which the mind was lightned with the perfect certaine knowledge of God his diuine will whereby the will also by the proper inclination thereof and free motion did yeeld perfect obedience vnto the knowen will of God But yet the wil was not so confirmed in this inclination knowledge but that it could decline defect
witnesseth that it sufficeth for the libertie of the creature if the will be inclinable of it selfe to the contrarie of that which it chooseth and doth of it owne accord choose that which the minde either liketh or disliketh And hence also is that dissolued that they say that man is not iustlie punished of God if he coulde not auoide his fall For he that sinneth willingly or doth drawe on himselfe the necessitie of sinning is iustly punished his owne conscience accusing him neither is it vniust that hee is forsaken of God and depriued of the grace of the holy ghost who wittingly and willingly casteth it away and that hee suffer the punishment of this his ingratitude and contempt of God although he cannot God forsaking him doe otherwise For none is forsaken of God except he be willing to be forsaken As Math. 18. It must needes bee that offences shall come but woe be vnto that man by whom the offence commeth At length they say that God is made cruell enuious and far from bountie and mercie Gods denial of grace no crueltie but a way to greater mercie if hee did not bestow that grace vpon man without which he knew man could not stand or coÌsist in temptation yet would haue him tempted of the Diuel But these and the like tauntinges and reprochinges of the woorkes and iudgementes of God out of doubt are ioyned with great impietie because they ouerturne that grounde and principle which is the first degree step to godlines reuerence towards God that is that whatsoeuer God doth it is good and iust not disagreeing from his nature and lawe whether the reason thereof bee knowen vnto vs or vnknowen Wherefore this aunswere should suffice that it disagreeth not from the mercie and goodnesse of god whatsoeuer hee doth But there is not want also of other answers As that that deniall of grace doth not disagree but verie well agreeth with the mercie and bountie of god when god will haue this to bee an occasion of bestowing a greater grace and benefite as it is apparant in the fall and restoring of man Againe that that is not disagreeing from mercie or any other vertue which doth appertaine to the manifesting of the glorie of the chiefe good which is god For although it bee mercy not to reioyce in the ruine or destruction of his creature yet mercie ought not to fight with iustice Now it is iust that more regarde shoulde bee had of the chiefe good that is god both by himselfe and by others than of all the creatures Wherefore very well doe agree together in god his mercie which will not the death of a sinner and his iustice which suffereth mankinde to fall that by his fall the seueritie and goodnesse of god may appeare The second degree is in man fallen into sinne The second degree of lâbertie after the fall in man not regenerate and being vnregenerate In this state the will verily doth worke freely but yet is carried to euill onely and can doe nought else but sinne except it bee regenerated by the holy ghost Or shorter It is the fitnes pronenesse in man after his fall beeing vnregenerate to choose onely euill The reason is because men by the first Parentes fall are destitute of the true knowledge of god and of all inclination to obey him Therefore no actions of the vnregenerate be they neuer so notable can please god seeing they are not referred to this end that god may bee honored by their obedience This blindnes and corruption of mans nature doth the scripture liuely depaint out in very many places Al the thoughts of man are euil Psalme 59.11 2. Cor. 3.5 Ephe. 2.3 Iere. 13.23 Math 7.18 We are not able of our selues to think any good thing We vvere by nature the sons of vvrath Can the black Moore change his skin Then may ye also doe good that are accustomed to doe euil An euil tree cannot bring forth good fruit Wherfore the wil ability to do good workâ is no more in the vnregenerats power than their creation The libertie which is in man now after his fall and not yet regenerated and recouered is the very bondage of sinne This libertie of the vnregenerate is the most wretched seruitude of sinne and very death in sinnes whereof the scripture treateth in many places as Iohn 8.34 Whosoeuer committeth sinne is the seruant of sinne Rom. 6.16 Know yee not that to whomsoeuer ye giue your selues as seruants to obey his seruants ye are to whom ye obey whether it be of sinne vnto death or of obedience vnto righteousnes 2. Pet. 2 19. Promising vnto them libertie are themselues seruants of corruption Free will to outward good action without an inward faith and obedience is not freewill to good 1 Obiection Nothing more easie saith Erasmus than to keepe a mans hands from stealing Againe Socrates Aristides manie others haue shewed and exercised manie vertues Therefore they had free will to good before regeneration Aunswere 1. This is an ill definition of a good worke and of free wil to good which is a power of yeelding obedience pleasing to God The vnregenerat steale within by their lust and desire though not by outwarde fact That the vnregenerate contain their hands that is obserue outward Disciplin this is also Gods benefite who by his generall prouidence gouerneth also the heartes of the wicked and bridleth their inbred wickednes that it breake not forth and effect that which it would But hereof it foloweth not that it is easie to begin inwarde obedience or that to contain their hands from stealing is simply a good worke The outward actions good in themselues are made euill by want of an inward faith Neither are those good works before God that is pleasing vnto God which haue not ioined with them faith and inward obedience But faith and inwarde obedience coulde not be in them because they were not regenerated Replie 1. The workes of the law are good Heathen men did the workes of the lawe therefore the workes of heathen men were good And by consequence heathen men also or vnregenerate haue libertie of doing good Wee answere to the Maior by a distinction The works of the law are good true by themselues but they are made ill by an accident so are these workes of the lawe made ill by an accident of the vnregenerate because they are not done by them for that ende and after that sort which God commanded The remnants of spirituall life in the vnregenerat are not sufficient to make their workes good Replie 2. There remain also manie true notions in the minds of the vnregenerat concerning god and his will the right ordering of their life Wherefore the will working according to these notions and the direction of true reason doth not sinne but worketh well Answere first Those legal notions whether they belong to the first or to the second table of the Decalog they
GOD doth not inflict punishment but on those who sinne but to bee forsaken of the holie Ghost is a punishment of sinne and vnthankefulnesse Therefore no man is forsaken of the holie Ghost but who hath first deserued that forsaking through his owne stubbornes The aunswere hereto is double Fisst the Argument may be graunted as concerning the regenerate For in them as long as they are in this life there is alwaies so much remaining of sinne as they deserue not onely temporall but eternall desertion and forsaking and although because the sinne which remaineth in them is forgiuen them for Christ therefore they are freed from euerlasting punishment yet are they not free from chastisementes so long as the remnaunts of sinne abide in them There is therefore in respect of their sinnes also alwaies most iust cause why sometimes for a season God woulde bereaue them of the grace and guiding of his spirite As it is in the second of Samuel the twentie and fourth Chapter And the wrath of the Lord was again kindled against Israell and hee mooued Dauid against them in that hee saide Goe and number Israell and Iuda Euery forsaking or rather sleeping as it were of the holy ghost in the regenerat is not a punishment neither done to that end Secondly we answere to the Minor that euery forsaking is not a punishment or done to that end as to punish but sometimes also for tryall that is for to make knowen and open the weakenes euen of the best and holiest both to themselues and others that they may learne that they cannot for one instant or moment stand against the tentations assaults of Satan if they be not presently sustained and ruled by the conduct of the holy spirite and that so they may be made more watchful and more earnest to cal hereafter for the assistance of the holy spirite to beware of relapses fallinges Lastly that both in this life in the world to come they may the better know and set forth their own vnworthines and the mercie of God towardes them who hath reclaimed and recalled them out of so many grieuous sinnes vnto himselfe and hauing deserued a thousand times death and destruction hath not yet suffered them to perish For these causes it is saide 2. Cor. 12. Least I shoulde bee exalted out of measure through the abundance of reuelations there was giuen vnto me a pricke in the flesh And Rom. 11. God hath shut vp all in vnbeliefe that he might haue mercie of all Against this they say That God doth promise the assistance of his holy spirite to all that aske it But this is generall onely concerning finall perseueraunce but not so as touching continual perseuerance For God promiseth no where that he will so guide his saints by his spirite in this life that they shall neuer fall By this which hath beene said that obiection also vanisheth to nothing when they say That the conuerted seeing they haue in their owne power to depart from that which is right and to resist haue also perseueraunce in their owne power For although hee constraineth not or violently draweth their wils but maketh them of rebels and enimies willingly of their owne accorde to become the sonnes of God and as concerning mens wils in this life there is nothing more prone than they to euill yet as touching the counsel purpose and working of God euidence of truth constraineth euen the aduersaries themselues to confesse that it cannot be but that the wil of man must then obey when God according to his euerlasting counsels hath decreed forcibly to moue incline it either to conuersion or to perseuerance Neither doth this immutabilitie and efficacie of Gods purpose take away the libertie of will in the conuerted but rather increaseth preserueth it and how much the more effectually God moueth it with so much the greater propension and readines it both will and doth good which the example of the blessed Angels coÌfirmeth This is also more friuolous that they say That the godly are made careles and slouthfull and the desire to perseuere is diminished in them if they heare that their perseueraunce dependeth of the grace of the holy spirite alone For we may very well inuert this and returne it vpon our aduersaries seeing nothing doth more giue an edge vnto the saints and those who are indeed godly to a desire and indeuour to beware of falling and to a daily and earnest calling vpon God than if they knowe that they cannot so much as one moment stand against the tentations of the Diuel and their fleshe except by the vertue and instinct of the holy spirite they bee withdrawen from euill and bee forceably moued to good but contrariwise that opinion as experience teacheth maketh men careles and lesse minding to beware of sin by which men imagine that it is in their owne power to depart from god listening a while and yeelding to their owne lusts and to returne againe to God as oft as themselues thinke good so to doe Now if so bee this sentence concerning true perseuerance depending of the grace of the holy spirite breed in the reprobate and prophane men a carelesnesse and contempt of God it is both foolish and iniurious to iudge of the elect and godly by their humour or for their frowardnes to hide and smoother the truth Lastly against the defectes of libertie in the second and third state or degree of man they obiect after this sort If whole conuersion and perseuerance doe so depend of Gods will and doe the worke of God in men that neither they can haue it in whom hee doth not worke it neither they cannot but haue it in whom he will worke it that then not onely the libertie but all the action and operation of the will is taken away and there remaineth onely that it bee constrained and suffer which is against the scripture experience the inward strife and combate of the godlie and our owne confession But we answere that the will is not therefore idle when as it doth not resist the spirit forciblie mouing it For to assent also obey is an actioÌ of the wil. The working of the instrumentall cause which is our will is not taken away when we put the working of the principal cause which is God But when they reply That we make that obedieÌce of the wil in conuersioÌ perseueraÌce wholy the worke of god so leaue nothing to the wil what to doe they run into an other paralogism of consequeÌt wheras they remoue the working of the second or instrumental cause for that the first cause or principal ageÌt is put For that which is so wholy the work of god in maÌ that man is only as the subiect in which god worketh in that we grant that the wil is only passiue suffreth doth work nothing as in imprinting or working or maintaining in the will heart newe qualities or inclinations But that which is
so the worke of god that the will of man is not only the obiect but the instrument also of gods working an agent by it own force giuen it of god in producing an effect in that the wil is not only passiue but both actiue passiue for as much as it is to this end moued of the spirite to worke that it self might do that which God wil worke by it which also so commeth to passe in all the good actions of the will euen as in ill actions also when it is incited either by the Diuel or other causes it self is not in the mean season idle Wherefore in Ezechiel it is added 36. I wil cause you to walke in my Statutes and yee shall keepe my Iudgements and doe them The fourth degree of libertie is in man perfectlie regenerated after his glorification The fourth degree of libertie is in man perfectlie regenerated after his glorification or after this life In this libertie the will shal be only free to choose good and not to choose euill this shal be the perfect libertie of our wil by which we shall not only not sin but shall abhorre nothing more than sin also shal not be able to sin anie more The reasons hereof are these Because in the mind shal shine the perfect knowledge of god his will in the wil heart a most perfect exceeding inclination to obeie god an exceeding loue of god a ioy resting in god an agreeablenes or conformitie with god Wherefore no place shal be for ignorance for errour or any doubting of God yea or for the least stubbornes against God Lastly That conformitie in the elect of all their inward powers and faculties with God and the effectuall guiding of the holie Ghost shal bee continued to all eternitie For the blessed Saints are neuer forsaken but continuallie ruled by the holie Ghost in all their actions in the celestiall life For which cause it cannot possiblie bee that any motions or actions of man there shoulde once swarue from rightnesse And therefore it is said Math. 22. They are as the Angels of god in heauen This last degree of libertie after mans glorification greater than the first before his fall because this excludeth all possibility of falling the other did not Neither by this meanes is the libertie of will taken away or diminished but is truely confirmed and perfected in the blessed Angels men for as much as both the vnderstanding is free from al error ignorance and doubtfulnes and lightened with the perfect knowledge of god and the heart and wil free from all stubbornes and without all soliciting or suggestioÌ to withstand god is carried with an exceeding loue of god and an alacrity to obey the knowen will of god And hence it appeareth also how much more excellent our state shal be than was Adams before his fall Adam truely before his fall was perfectly conformed to god but he could wil both good euil and therefore had some infirmity ioined with his excellent gifts eueÌ a power to depart from god leese his gifts that is he was changeablie good But we shall not be able but to will good onely And as the wicked are onely carried to euill because they are wicked so shal we also only loue chuse good because we shal be good It shal be then impossible for vs to will any euill Because wee shal bee preserued by gods grace in that perfect liberty of wil that is we shal be vnchangeably good It is necessary that this doctrine Of the similitude and difference of free-will which is in god and his creatures The vse of this doctrine concerning the diuersities of libertie which is in God and in man and of the diuerse degrees of mans libertie and in diuers states and degrees of mans nature deliuered hitherto out of the scripture should be manifest knowen in the Church for many waighty causes 1. That this glorie may be giuen to god that he alone is the most free agent whose libertie and wisedome dependeth of no other and that all the creatures are subiect to his gouernement 2. That we may remember that they who wittinglie and willinglie sin or haue cast themselues into a necessitie of sinning are not at al excused and so not god but their own wils declining of their own accord from gods commandements to be the cause of their sins 3. That we may know god alone to be of himself vnchangeably good the fountain of goodnes but no creature to be able neither to haue nor to keep more goodnes than god of his free goodnes wil work keep in him therefore we must desire it of him ascribe it receiued to him 4. That we knowing god to be a most free gouernor of al things may confesse that he is able for his glory our safety to change those things which seeme most vnchangeable 5. That wee knowing from what excellencie of our nature wee haue fallen by our owne fault may the more deplore and bewaile our vnthankefulnes and magnifie Gods mercie who aduaunceth and lifteth vs vp euen to a greater excellencie 6. That knowing the miserie and naughtines of our nature and disposition if once god forsake vs we may be humbled in his sight and ardentlie desire to wade and come out of these euils 7. That hauing knowledge of that libertie into the which the sonne of god restoreth vs wee may the more desire his benefites and be thankefull vnto him for them 8. That knowing we are by the mercie of god alone seuered from them that perish that we rather than they might bee conuerted wee bee not lifted vp with an opinion of our owne goodnes or wisedome but ascribe the whole benefite of our iustification and saluation not to anie cause appearing in vs but to the mercie of god alone 9. That acknowledging the vveakenes and corruption vvhich remaineth euen in vs regenerated vve may seeke for iustification in Christ alone and may vvithstand those euils 10. That knovving our selues not to be able to stand against tentations vvithout the singular assistance of the holie spirite vve may ardently and dailie desire to bee preserued and guided by god 11. That vnderstanding that vve are not preserued against our vvils but with our wils we may wrastle with tentations indeuour to make our calling and election sure 12. That vnderstanding the counsaile of god concerning the conuerting of men by the doctrine of the gospel and ministerie of the Church vve may imbrace earnestlie and desirouslie the vse thereof OF EVILS OF PVNISHMENT IN this question also we are to speake of the effects of sinne that is of the other part of mans miserie euen of the euill of paine and punishment It is saide that God doth most grieuouslie most iustlie and most certainelie punish sinne Most grieuouslie for the greatnes of sin because the infinite good is offeÌded thereby Most iustlie because euery sin violateth
that the Maior is false in respect of him who for his wisedome knoweth means to mitigate punishmeÌts or to exercise mercy as that notwithstanding his iustice may remaine inuiolated and himselfe bee satisfied So god doth execute extreame and exquisite iustice in punishing our sinnes shewing neuerthelesse exceeding and maruelous equabilitie and lenity while hee punisheth them in his Sonne and not in vs. And therefore one degree of mercie denied doth not straight enforce the deniall of others God punisheth sinne in the reprobate with eternal punishments yet is he merciful while he is not delighted with the death of him that dieth but doth by differring and mitigating the punishment and by bestowing benefites inuite all men to repentance When a Iudge putteth a robber to death he executeth extreame iustice yet may he be mercifull withall if hee reioice not at the destruction of the man but had rather hee were saued if so the lawe permitted Temporal afflictions belong both to the wicked and the godly Temporall afflictions belong to both both vnto the godly and to the reprobate These are either punishments or the Crosse The punishment is either destruction or torment inflicted by order of iustice on the person giltie of sinne And this is proper vnto the reprobate because it is inflicted on them to this ende that Gods iustice may bee satisfied For the law bindeth all men either to obedience or to punishment In the wicked they are punishmentes in the godly the crosse Obiection But the euils which the wicked suffer in this life are lighter than that they shoulde satisfie Gods iustice Answere They are a part of their punishment though not their whole punishment Nowe as euerie part of the Aire is called Aire so euerie part of punishment is punishment The degrees therefore of the punishment and paines which the wicked suffer are to bee obserued The first degree is in this life For when the conscience of their misdeedes and wickednesse doth gnawe vexe and terrifie them then beginneth their hellish and infernall worme The second degree is in temporall death When they departing out of this life without comfort come into the place of torment and vexations Luke 16. The third degree is at the day of iudgement when againe to euerie of their bodies raised from the dead their soules shal bee reunited For then at length shall the paines of hell bee consummated and shall fall in troupes together on both bodie and soule The Crosse is the affliction of the godly The Crosse of the godly is of foure sortes For this is not properly a punishment because it is not inflicted that thereby Gods iustice shoulde bee satisfied for their sinnes Nowe the Crosse is of foure sortes which are drawen from the endes for which it is laid on the godly First the Chastisementes 1. Chastisements which GOD layeth on the godly for the remnaunts of sinne in them and oftentimes also for some peculiar sinnes committed by them that they may bee admonished of their vncleannesse and stirred to repentaunce and the studie of godlinesse and good workes least persisting in their sinnes they bee condemned For they are not according to iustice inflicted to bee any satisfaction or recompence for their sinnes but according to mercie for their amendment and saluation For by these chastisementes they are admonished of the anger of GOD against sinnes and of eternall punishment which GOD will inflict on them if they repent not Secondly 2. Tryals The proofes and tryals of their faith hope inuocation feare of GOD and patience that the elect may goe forwarde in these vertues and the same also bee made knowen to others Such was the affliction of Iob. Thirdly Martyrdomes 3. Martyrdomes which are testifications concerning their doctrine For when the godly are for the confession of true doctrine pressed with calamities or slaine these afflictions are no punishmentes of certaine transgressions but martyrdomes whereby they testifie and witnesse the doctrine of the gospell which they professe to bee true and doubt not to seale this with their bloud and whereby also they witnesse that they in exceeding tormentes and death feele and haue experience of that comfort which they did promise out of that doctrine in their teaching vnto others They witnesse also and testifie that there remaineth another life and an other iudgement after this life Fourthly lastly the Crosse is their Raunsome euen the obedience of Christ alone 4. Raunsome which is a satisfaction for our sinnes consisting of his whole humiliation from the very first point of his Conception in the wombe to his last agonie on the Crosse A briefe type or table of mans afflictions Afflictions are some Temporal In the wicked as punishmentes properly in speciall so called In the godly as the Crosse and that is 1 Chastisements 2 Trials 3 Martyrdome 4 Raunsome Eternal as the hellish torments of the damned 2 What are the causes of afflictions The impellent cause sinne SInne is the impellent cause because it is an euill merite and deserueth euill of punishmentes in the wicked and also of the Crosse in the godlie yet after a diuers maner and in diuers respects It is a cause of punishment in the wicked that sinne may bee recompensed with iust punishment In the godly the cause of the Crosse is not to satisfie Gods iustice but that sinne may be knowen and so relinquished and put off The impellent cause then of punishmentes in the wicked is their sin to be punished or recompensed The chiefe efficient Gods iustice The principall efficient cause is the iustice of god inflicting punishmeÌt for sin Instrumentall causes thereof are diuers Instrumental causes all creatures Angels and men both good and bad and all other creatures which are all armed against sinners and fight vnder GODS banner The finall cause is that the iustice of GOD may bee satisfied The causes of the crosse of the godly The causes of the crosse of the godlie are 1 The acknowledgeing and purging out of sin God doth not giue the bridle vnto the godly but by fatherly chastisementes restraineth recalleth and amendeth them 1. The acknowledging and relinquishing of sinne 1. Corin. 11.32 When wee are iudged wee are iudged of the Lord. Psalm 119.71 It is good for mee O Lord that thou hast humbled mee But hee giueth the raines to the wicked that they may gallop to destruction he endoweth them with the commodities of this life and suffereth them to enioy a short ioy thereby to shewe his loue towardes his creatures and to conuince them of vnthankfulnes and to take away al excuse from them 2. The hatred of the Diuell and the wicked 2. The hatred of the Diuel and wicked men Iohn 15.19 If ye were of the world the world would loue you The Diuel especially lieth in wait ambush against the church and assaulteth it both by tyrants and by heretiques to pul many from God 1. Pet. 5 8.
The diuel goeth about like a roaring Lyon 3. The triall in exercise of godlines 3. The trial or exercise of godlines that we may bee established and go forward in spiritual gifts and that both vnto our selues others our hope faith patieÌce may be made known Eccle. 34.10 He that hath not been tempted what knoweth he So then it is apparant that glorying in prosperity is but vaine Rom. 5.4 Experience bringeth hope 4. 4. Particular defects in the godlie Particular defects and fallings in the Saints Diuers haue diuers defects and therefore Gods chastisements also are diuers God sheweth that hee is angry also with the sinnes of the godly and is desirous that they returne from them The scriptures are rise and ful of examples hereof As in Dauid when he numbred the people when he committed adultery and added murther vnto it God shewed his wrath in plaguing the people for the former and in taking away by death the child borne in adultery hee shewed his anger against his adultery Againe hee shewed how desirous hee was to haue him rise againe by sending his Prophet to make his sinne knowen vnto him and so to call him to repentance So many times dealt he with the Israelites also whose often falling as also Gods often recalling them is in the Scripture frequent 5. The confirmation or testimonie of their doctrine in their martyrdomes Ioh. 21.18 5. The confirmation and testimony of the truth by their martyrdome 6. Their glorious deliuerie Peter is foretold by what death he should glorifie God and confirme the doctrine of Christ which he preached 6. The glorious deliuery that is the manifestation of the immeasureable wisedome power mercy and iustice of God in the miraculous wonderful deliuerance of the church God bringeth his into extreme dangers findeth out sheweth a waie of deliuery where no creature could saue or deliuer them 1. Sam. 2.6 He bringeth down to hel and bringeth back againe 7. The making of a conformity between the members and Christ their head 7. A conformitie between them and Christ both in afflictions in glory 2. Tim. 2.12 If we suffer with him we shal also raign with him Rom. 8.29 Those which he knew before he also predestinate to bee made like to the image of his sonne Ioh. 11.16 and. 16.20 Mat. 10.24 The seruant is not greater than his Lord neither the Disciple aboue his master 8. The afflictions of the godly in this life are a testimony confirmation of the iudgement and life to come 8. A confirmation of the life to come Because the iustice and truth of God requireth that at length it goe wel with the good and il with the bad But this commeth not so to passe in this life Therefore there is remaining yet another life And hence we are to aunswere the argument which the worlde vseth against the prouidence of God The Church of God say they is not the Church because it is oppugned throughout the whole woorld and troden vnder foote of al men Answere This argument maie bee wel inuerted on this wise The company of those that embrace the doctrin of the Prophets and Apostles are in a good cause vniustly oppugned and afflicted by the wicked and reprobate Therefore they are the true Church and the people of God and are to be at length certainly fullie and gloriously deliuered the wicked being cast into eternal tormentes For God is iust and true Therefore he wil be one daie a reuenger of those iniuries whereby not onely the Godly in this life are hurt but the glory also of God himselfe is by the wicked obscured and darkened and troden vnder foote 3. What are the comforts and consolations which are to be opposed against afflictions OF comforts in afflictions some are proper vnto the Church some are common to it with Philosophie Comforts in afflictions Proper are the first and two last of those which shall be recited The rest are common and that but in outwarde shewe onely and in name Remission of sins and reconciliation vnto God but not beeing further entered into and discoursed of 1. Remission of sinnes and reconciliation vnto GOD. This is the ground and foundation of the rest Because without this wee cannot rightly apply the rest vnto vs neither reape any comfort from them But if this bee well setled the rest follow of their owne accorde For they who are not certaine of the remission of their sinnes alwaies doubt whether the promise of grace belong vnto them but he who is certaine of this knoweth that the anger of GOD punishments and eternall death are taken away and that those euils which are laide vpon him are no punishment but a fatherly chastisement Roman 5.1 Beeing iustified by faith we haue peace toward GOD. Againe If when we were enemies we were reconciled to GOD much more beeing reconciled wee shall bee saued Roman 8.3 If GOD be on our side who can be against vs The reason is because take awaie the cause and you take awaie the effect take awaie sinne and the punishment also of sinne is taken awaie 2. The necessitie of obeying GOD 2. The necessitie of obeying God and the loue which we ow him and the loue due vnto him The Godlie knowe that they must obey the fatherly wil of GOD in suffering euils both bicause he wil that they suffer them and also because he hath so deserued of them as that they ought for his sake to suffer far greater and lastly because they are his fatherly chastisemeÌts Iob. 2.10 Shall we receiue good at the hand of God and not receiue euill Psal 3.9.9 I held my peace because thou diddest it Iob. 1.21 Blessed be the name of the Lord. The Philosophers also say that it is patieÌtly to be suffred which can not be altered or auoided and that it is foolishnes to kicke against the prick But in the meane while they hold a fatal necessity and in suffering calamities submit not themselues to god neither acknowlege them to be a iust punishment neither suffer theÌ to that end as thereby to obey him And therefore they find either smal or no comfort at al hereof 3. The worthines of vertue 3. The worthines of vertue that is of obedience towards God which is tru vertu for which a man is not to cast away his courage in bearing the crosse Mat. 10 37. 16.25 He that hateth not his father and mother for my sake is not worthy of me He that seeketh to saue his soule shall leese it This dignity of vertue doe the Philosophers most of all vrge but coldly 4. A good conscience because they are destitute of true vertues 4. A good conscience The godly are assured of remission of sinnes in Christ and haue a purpose to obey God and therefore beare a good conscience vnto themselues in Christ The Philosophers comfort not theirs on this maner For the Philosophers beeing once afflicted thinketh why
commandment of Christ and his Apostles vsing the keies of the kingdome of heauen ought to driue them from this Supper till they shall repent and chaunge their manners 83 What are the keies of the Kingdome of heauen Preaching of the Gospell and Ecclesiasticall Discipline by which heauen is opened to the beleeuers and is d Math. 16.19 18.18 shutte against the vnbeleeuers 84 How is the kingdome of heauen opened and shut by the preaching of the Gospel When by the commaundement of Christ it is publickely declared to all and euerie one of the faithfull that all their sinnes are pardoned them of God for the merite of Christ so often as they imbrace by a liuely faith the promise of the Gospel but contrarily is denounced to all Infidels hypocrites that so long the wrath of God and euerlasting damnation doth lie on them as they e Ioan. 20.21.22.23 Mat. 16.19 persist in their wickednesse according to which testimonie of the Gospel God wil iudge them as wel in this life as in the life to come 85 How is the kingdome of heauen opened and shut by Ecclesiasticall Discipline When according to the commaundement of Christ they who in name are Christians but in their doctrine and life shewe themselues f Rom. 12.7.8.9 1. Cor. 12.28 aliens from Christ after they hauing beene sometime admonished wil not depart from their errours or wickednesse are made knowen vnto the Church or to them that are appointed for that matter purpose of the Church and if neither then they obey their admonition are of the same men by interdiction from the Sacramentes shut out from the Congregation of the Church by God him selfe out of the kingdome of heauen And again if they professe and indeede declare amendment of life are g Mat. 18.15.16.17 1. Cor. 5.3.4.5.2 Thes 3.14.15 2. Ioh. 10.11 2. Cor. 2.6.7.10.11 â Tim. 5.17 receiued as members of Christ and his Church AFter it hath beene shewed in the first part that men are become obnoxious vnto euerlasting pains and punishmentes by reason of obedience not yeelded vnto the lawe a question by and by ariseth Whether there is or bee graunted anie escape or deliuerie from these punishmentes To this question the lawe maketh aunswere that a deliuerie is graunted so that perfect satisfaction be made vnto the law and the iustice of God by sufficient punishment paied for the sinnes committed For the lawe bindeth either to obedience or that beeing not performed to punishment The performance of both which both of obedience punishment is perfect righteousnes and iustice and on both followeth the approbation allowing of him in whom that righteousnesse is Now the meanes and manners of satisfaction are two one by our selues which the lawe teacheth and the iustice of God requireth for wee haue sinned But this satisfaction deliuereth not from eternall malediction because it is neuer sufficient and finished but indureth to all eternity The other meanes of satisfiyng is by an other that is by Christ This meanes doth the Gospell shewe and the mercie of God freely offer neither yet is it repugnaunt to his law and iustice because in no place the lawe misliketh or reiecteth it This satisfaction or punishment is temporall and yet sufficient that is equiualent to euerlasting punishment and therefore a price worthie inough for our deliueraunce Wherefore since Christ hath paied in our behalf vnto the law a sufficient punishment for our sinnes the iustice of God and the sentence of the lawe altogether willeth and requireth that we bee admitted vnto a reconcilement with him that is be approued of God and receiued into fauour Furthermore by the questions of the Catechisme a little before propounded two things are taught concerning mans deliuerie The first is that it is possible and after what sort The second is by whom and by what maner of Mediatour it may be atchieued The places here to be discoursed of are three 1 Of Mans deliuerie 2 Of our Mediatour 3 Of the Couenant OF THE DELIVERIE OF MAN THe questions to bee considered hereof are fiue 1 What mans deliuerie is or in what things it consisteth 2 Whether anie deliuerie might be wrought after the fall 3 Whether it bee necessarie and certaine 4 What manner of deliuerie it is and whether it bee perfect that is a deliuerie from the euill both of crime and paine 5 By what meanes it may be wrought 1 WHAT MANS DELIVERIE IS THis worde Deliuerie is respectiue For all deliuerie and libertie hath a respect to somewhat to wit it is a graunt whereby any one is licensed according to honest lawes or the order of nature to be free from subiections defects and burdens not proper vnto his nature and to doe thinges agreeable vnto his nature without lette or hinderaunce The deliuerie of man an immunitie from miserie and the gilt of sinne So the Deliuerie of man is an immunitie from miserie that is from the guilt and subiection or tyrannie of sinne or it is the right and power restored by Christ to liue freely according to GODS lawe and to inioy those commodities which were at the beginning graunted by GOD vnto mans nature without prohibition or impediment For thus to liue agreed vnto mans nature in respect of his creation and not to liue thus is mans most miserable and shamefull seruitude As therefore the miserie and seruitude of man comprehendeth sinne and death or punishment so his deliuerie is a deliuerie from sinne and death or a restoring of righteousnes and life euerlasting Nowe Deliuerie from sinne is the perfect both pardoning of sinne that it may not for euer bee imputed And also the abolishing of it in vs by regeneration or newnesse of life which is begunne here but to bee perfected in the world to come Deliuerie from death is a Deliuerie both from Desperation or the feeling of GODS wrath which beeing in the wicked here begunne shall continue euerlastingly and is called euerlasting death and secondly from corporall death and all calamities and miseries by our Resurrection and Glorification In summe That Deliuerie is a full restoring of life euerlasting that is of Holinesse Righteousnesse and felicitie or perfect Blessednesse and so of all good thinges which are contrarie to those euils It is called Deliuerie because men without Christes satisfaction are helde as it were fettered in gyues and Captiues of sinne and hell 2 Whether anie Deliuerie might be wrought after the fall THis question is necessarie For if there be no deliuerie of vs out of miserie in vaine make wee question of the rest Againe there is some cause to doubt thereof to them especially The deliuerie of man possible The causes of which possibility in God onelie vnto whom the doctrine of the Gospell is vnknowen The Deliuerie therefore of man is possible And the causes of the possiblenesse thereof are in GOD alone declared in the sacred Scripture The first is his mercie and immeasurable goodnesse which that hee woulde
be fulfilled Psal 5.4 Euill shal not dwel with thee Seeing then the Lawe is not an emptie sound and doth exact satisfaction for sinne committed equall vnto the fault it is wholy necessary that we performe it if we wil be receiued of god into fauour Heere are wee met with an Obiection But wee neuer satisfie the Lawe therefore this manner of escaping punishment is vaine and imaginary We Aunswere Wee are not able to satisfie by obedience wee are by paying the penalty which the Law in most full manner exacteth for our obedience omitted Reply But the Lawe requireth obedience that is the loue of God and our neighbour Therefore it is necessarie that the Law be satisfied by obedience Aunswere The Antecedent or former proposition is to be distinguished The Lawe requireth obedience that is which was after to bee perfourmed this beeing perfourmed the Lawe was satisfyed But if it bee not perfourmed then the Lawe exacteth punishment as a satisfaction for obedience omitted For neither can satisfaction bee made by obedience for the breach of the Lawe or for omitting of obedience Because the obedience or Godlinesse which followeth the breach of the Lawe when as it is due for that present when it is perfourmed cannot at all satisfie for the debt or offence or trespasse which is past Wherefore sufficient punishment is that satisfaction which the Lawe and Gods iustice exacteth at our handes for the not perfourming of obedience that wee may bee accepted and beloued of God This beeing sette downe and resolued of further demaund is made by whome that satisfaction or punishment is to bee perfourmed The Lawe will haue it perfourmed by vs and that iustly but it yeeldeth not ability to perfourme it neither any where maketh declaration thereof But the Ghospell declareth and sheweth vs Christ by whome we may satisfie By our selues wee cannot First because the Lawe requireth perfect satisfaction it is not perfect Our satisfaction can not bee by our selues because then it woulde bee infinite and so neuer accomplished except it bee either eternall for all sinne is an offence against the infinite good If then this infinite good must bee satisfyed satisfaction must needes be made by eternall punishment which aunswereth in equality to that infinite good or else temporall yet equall to eternall and worthie to bee accepted by the iustice of GOD for satisfaction If it bee eternall then neuer shall wee bee deliuered or recouered out of punishment death and sinne beeing fullie conquered because it can neuer bee saide that wee haue satisfyed which implyeth the ende but onelie that wee are satisfieng which sheweth the perpetuation and continuing of punishment which satisfaction is such as the punishment of the Diuels and reprobate men which neuer shall haue an end Nowe for a Temporall punishment which shoulde bee aunswerable and equall to eternall there is no man by reason of manifolde imperfection who can perfourme it Secondly because dailie wee heape vp offences and debtes yea euen in our punishmentes themselues while wee doe not in them acknowledge God to be iust and iustlie to punish vs for our sinnes but murmur and fret against him Wherefore our paines and punishmentes must needes be also heaped vp and encreased For he who goeth on afterwards in offending him whom he hath heretofore offended can neuer haue him fauourable vnto him Thirdly because wee cannot deserue of God that hee shoulde pardon vs our present sinnes muchlesse our sinnes past Neither can wee pay the debt past with that which wee owe presently Since then wee are not able by our selues wee must needes make satisfaction by another Obiection The Lawe requireth OVR punishment because wee haue sinned Aunswere The Lawe requireth ours but not exclusiuely so that it doth not admit it to bee performed by another for vs. For albeit the Law knoweth not this satisfaction for our sins made by another to be imputed vnto vs but the Gospell onely reuealeth it yet no-where dooth the Lawe either exclude or disalowe it Wherefore it is not contrarie to the Lawe that another should satisfie for vs. Reply But that another should be punished for offenders is vniust Aunswere That another should bee punished for offenders is not disagreeing with Gods iustice The conditions to bee in him respected who may bee punished for another if these conditions coÌcur withall 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 himselfe be able to recouer out of punishment and not inforced to perish therein And this is the cause that men can not iustly punish ones offences in another because they caÌnot bring to passe that the partie punished shoulde not perish in the punishment 5 If hee wish and attaine vnto that ende which Christ respected euen the glorie of GOD and saluation of men A meere man is not able to suffer and satisfie for man Furthermore that other by whom we must satisfie either must be a creature onlie or God to But no mere creature be he man or not man can satisfie for man which is a sinner First because the iustice of God doth not punish in other creatures that which man hath committed But man hath sinned Therefore all humane nature which hath sinned ought to bee punished Rom. 5.12 As by one man sinne entered into the world and death by sinne and so death went ouer all men for as much as all men haue sinned Secondly because no creature at al can sustain temporal punishment equiualent to eternal By reason therefore of the infirmitie weakenesse of the creature there would not be proportion betweene the punishment the sinne and so not sufficient punishment Psalm 130.3 If thou Lord straitly markest iniquities O Lorde who shall stande Rom. 8.3 Because the Lawe was not able to iustifie God sent his sonne Deut. 4.24 God is a consuming fire Thirdly He who is himselfe defiled with sinne cannot satisfie for others Fourthly Because the punishment of a meere creature would not bee a price of sufficient woorthinesse and valewe for our deliuerie Wherefore our Mediatour must be a man yet so that he be god also Fiftly The same is also shewed by this that the deliuerie of man is wrought after a sort also by regeneration But to purge out sinne and to make fleshie hearts of stonie is the worke not of any creature but of God alone For his it is to restore the image of God in vs who first created it in vs. Seeing therefore wee haue neede of a Mediatour for our deliuerie we must nowe speake of him OF THE MEDIATOR THE doctrine concerning the Mediator is to be held The causes why this doctrine concerning the mediatour is diligently to bee obserued and diligently to be considered 1 Because it is the foundation and short sum of Christian Doctrine 2. In respect of the glorie of God that we may know God doth not of any leuity
saue euen one from euerlasting death than to make all men by one sin guiltie of euerlasting death For be it that Christ should saue euen but one man 1. It was necessarie that hee shoulde paie in a finit time a punishment in greatnesse and valewe infinit not only for that one sinne of Adam but for other infinite sinnes which followed it of which euery one also deserue infinit punishment 2. It was required also that he should purge and take away not onlie that originall birth-sinne but also infinite others 3. and should restore in vs a perfect conformitie with god Wherefore the grace of Christ in sauing euen one man doth in infinit manner exceed the sinne of Adam Againe that al are not saued by Christ the cause lieth not in the force and excellency of his satisfaction or in the merit of Christ for this in it selfe is a sufficient and ful worthie ransome for the expiating of al the sinnes of al men but the fault rather is in men who do not as much as applie vnto themselues by a true faith Christs merit as they doe apply vnto themselues the sinne of Adam both by beeing borne in it and consenting vnto it and in fostering it For the grace of God is not narrower or of a straiter compasse than sinne in respect of the sufficiencie of Christes satisfaction but in respect of the sufficiency of the application thereof which is required of men For God will not so shewe his mercie as that he will not also exercise his iustice Now the reason why God doth impute for perfect righteousnesse the merit of Christ to beleeuers onely and restoreth saluation vnto them is for that in them alone he obtaineth the end both of his creation also of his deliuerie iustification euen his praise and glorie For they only agnise this benefit of GOD and yeeld thanks vnto him for it the rest despise it OF FAITH HAVING declared the Doctrine concerning the Mediatour which is the gospell it remaineth that we speake of the meane whereby wee are made partakers of the Mediatour that is of faith without which also the preaching of the Gospell profiteth and auaileth nothing The principal questions concerning Faith are seuen 1 What faith is in generall 2 How many kindes of faith there are 3 How those kindes differ 4 How faith and hope differ and agree 5 What are the causes of faith 6 What the effects 7 To whom it is giuen 1 WHAT FAITH IS FAith in generall is a knowledge of certaine propositions a firme assent caused by the authoritie of a true witnesse who is not thought to deceiue whether it be God or Angell or Man or Experience or it is to assent firmelie to a thing knowen for the asseueration sake word of true witnesses This faith reacheth to thinges both diuine and humane Wherefore wee must giue a more restrained faith which may agree to diuine thinges which notwithstanding must bee also generall Theologicall faith therefore is a certaine knowledge firmely yeelding assent to all thinges The definition of Theological faith in general which are deliuered in the sacred Scriptures of God his will and woorkes and of sinne euen because God himselfe dooth affirme it or it is to yeeld assent to euerie word of God deliuered to the Church either in the Lawe or in the Gospell for that it is the asseueration or auouching of God himself Oftentimes it is taken for the very doctrine of the Church or those thinges whereby wee are out of Gods woorde enfourmed and instructed vnto faith or assent and beleefe Furthermore albeit there be also other certain notices whereunto we firmely giue assent as vnderstanding or apprehension of principles Science Sapience Art How faith differeth from all other kindes of knowledge Prudence for the assent comming vnto the notice doth confirme and perfect it so that what knowledge of a thing is had without assent it is imperfect and vnprofitable yet none of these are that faith especially the Theologicall such as a little before it is described For to those notices or apprehensions we doe assent either because they are naturally engraffed in our mindes or for that they bring demonstrance or some other true and certaine proofes But the Theologicall assent or faith is not neither ariseth it out of the instinct of nature neither out of sense or experience neither out of demonstrations or reasons borrowed from Philosophie but commeth and dependeth of a peculiar and supernaturall reuelation or diuine Testimonie That therefore which is added in the former description for the asseueration of God himselfe distinguisheth Theological faith from al other knowledges euen the most certaine And this generall definition of Theologicall faith is necessarie that wee may not thinke that out of Philosophie or such principles as are naturally knowen to all are to bee drawen reasons or argumentes sound and sufficient to confirme the articles of our faith but may know that the woord of God and those good and necessarie consequences and arguments which are framed out of it are a supernaturall light and more certaine then all though most exact and exquisite demonstrances either natural or Mathematicall of Philosophers 2 What are the kinds of faith 1 Historical 2 Temporary 3 Working miracles 4 Iustifieng What historical faith is THe difference of these kindes one from the other appeareth out of their definitions Historicall faith is to know and think al those thinges to bee true which are manifested from aboue either by voice or by visions or by any other manner of reuelation and are taught in the bookes of the Prophetes and Apostles and thus to be persuaded of them for the asseueration and testimonie of god himselfe It is called historicall because it is a bare knowledge of such thinges as God saith hee dooth or hath done or hereafter wil doe Of this faith these Testimonies of holy Scripture make mention Iames 2.19 The Diuels beleeue and tremble For the Diuel knoweth exactly both what things are written in the woorde and also what are not written Because he is a spirit witty quick and learned hee is present and seeth whatsoeuer things are doone in the church also through long experience hath known doth know the doctrin of the church to be true c. 1. Cor. 13.2 If I haue al faith so that I moue mouÌtains c. Which saying may be constred of al the sorts of faith Iustifing faith only excepted Act. 13. Simon Magus is said to haue beleeued to wit that the doctrine was true which the Apostles did propound Historical faith good in it selfe but made ill by them who can not applie it vnto themselues Wherefore historicall faith may be without iustifieng faith although iustifieng faith is not without it for the historical is a part of the iustifieng therefore this is good and profitable and necessarie in it selfe but is made in Diuels and men sinne by an accident for that they apply not
the rest This differeth from the other kindes of faith in that this onely is the certaine confidence whereby wee apply Christes merit vnto our selues And we apply it vnto our selues when euerie one of vs doe certainely resolue that the righteousnesse or merite of Christ is also giuen and imputed to vs that wee may be esteemed for iust and righteous of God and also may be regenerated glorified Confidence or trust is a motion of the hart or wil following and pursuing some good thing reioicing and resting therein It is a motion of the heart because it is a following and pursuing of a good thing a desire of retaining that good which a man already doth enioy It is reioicing because it is glad of the present grace of God towardes euerie of vs of full deliuerance from the gilt of sin from sinne it selfe in part because by that which euery one enioyeth in present hee conceiueth euerlasting hope of blessings to come as of euerlasting life of ful deliuery from al euill both of crime and paine and therefore is free from the feare of future euill To him that hath shall bee giuen The holie spirite giuen vnto vs is the earnest and pledge of our full redemption 2. Corinth 1.22 and 5.5 Ephes 1.13 Againe iustifieng faith differeth from the rest in this also that this iustifieng faith is concerning all spirituall giftes and whatsoeuer belong to our saluation and is properly and simply or absolutely called faith in the Scripture and is proper also and peculiar to the elect and chosen The faith of miracles is of a certaine gift whereby we are not bettered which we may want without any hinderaunce to our saluation neither is it giuen to al the faithful nor at al times Historicall faith is a part of the Iustifieng and befalleth to al both the godly and hypocrits but is not sufficient alone to saluation because it applieth not to it selfe those benefits which are knowen vnto it out of the word Temporary faith hypocrites haue Iustifieng faith therefore comprehendeth historicall but this is not sufficient to make a iustifieng faith as neither are the other two For If the inheritance be of faith that faith then shal be one of these foure But it is not of historicall faith otherwise the Diuels also shoulde bee heirs Neither of temporary for that is reiected by Christ Nor of the faith of miracles if so Iudas also should be heire The inheritaunce therefore is of iustifieng faith which is properly called faith The more general or material cause of faith is a knowledge and assent For if we speak properly we are not said to assent vnto a doctrine which we know not The difference or formall cause is to apply the promise of grace once known and as it were to claim it for him that knoweth it For this causeth faith to be and to be called iustifieng The subiect or part of man wherein it remaineth is the heart or will The peculiar affection or property of it is to rest ioy in God whereby it is distinguished from all the other sorts of faith The holy spirit is the principall efficient cause thereof Instrumentall causes are the word and Sacramentes Furthermore what iustifieng faith is No man knoweth what iustifieng faith is but hee that hath it no man vnderstaÌdeth but he who hath it for he that beleeueth knoweth that he doth beleeue As he who neuer hath tasted honny dooth not verily knowe that it is sweete though you te l him much of the sweetenesse of honny But whosoeuer truely beleeueth that is hath a sauing faith hee both hath experience in himselfe of these things and also is able to declare them to others First hee beeing conuicted thereof in his conscience knoweth that whatsoeuer thinges are spoken in the Scriptures are t ue and diuine For faith is builded vpon a certaine or assured and diuine Testimony otherwise were it not a full perswasion 2. Hee findeth himselfe bound to beleeue them For if I confesse them to bee true therefore is it meete and iust that I should assent vnto them 3. Hee is certaine that thorough Christes satisfaction hee is receiued of God into fauour and is endewed with the holy Ghost and is by him regenerated and directed 4. Hee applieth vnto himselfe all these thinges and dooth thus gather and conclude of the former I knowe that those thinges which are promised belong vnto mee that is with a certaine confidence hee thus concludeth By the present loue of God towardes me and the beginninges or first fruites of the holy Ghost I certainly resolue and am perswaded that God will neuer chaunge this his good will towards mee and therefore I hope also for a consummation and accomplishment of these blessinges that is for plenary and full redemption 5. He reioiceth in the present blessinges which he hath but most of all in the certaine and perfect saluation to come and this is that peace of conscience which passeth all mans vnderstanding 6. Hee hath a will to obey the doctrine of the Prophetes and Apostles without aniâ exception in doing or suffering whatsoeuer is therein commaunded If I wil beleeue God I must obey his will and thinke that this his will is not reuealed vnto vs from men but from him Wherefore a man endued with iustifieng faith doth that duty which is imposed vpon him striue the world and the Diuell neuer so much against him and vndergoeth beareth and suffereth whatsoeuer aduersities for the glory of God cheerefully and boldly hauing God his most benigne and good father 7. Hee is certaine that his faith though it bee in this life imperfect and languishing and often very much eclypsed yet being builded vpon the promise of god which is vnchangeable dooth neuer altogether failor die but the purpose which it hath of beleeuing and obeying God continueth it striueth with doubtes and temptations and at length vanquisheth and in the celestiall life which is to come shall hee chaunged into a full and most certaine knowledge of God and his will where wee shall see God face to face 1. Cor. 13.12 4 How faith and hope differ and agree ALbeit faith hope agree in that they both respect the same benefits and therefore Heb. 11.1 faith is saide to be of things which are hoped for as also in that they are mutuallie ioyned in an inseparable bond For he that is certaine of the present wil of God towards him Faith apprehendeth things present hope respecteth thinges to come is also certaine of his will to come because god doth not change Yet notwithstanding they must not be confounded but distinguished For faith taketh hold of the present good as remission of sins or reconciliation regeneration or the beginning of obedience life euerlasting in vs. Hope eyeth the good to come as the continuance of our reconciliation and the perfecting or accomplishment of euerlasting life or our conformitie with God that is full deliuerie from
all euill For these are the effectes to come of that present and perpetuall wil of God towards vs which wee apprehend by faith Rom. 8.24 Wee are saued by hope but hope that is seen is not hope But if we hope for that we see not we doo with patience abide for it 1 Obiection Life euerlasting is a thing to come We beleeue life euerlasting Wee beleeue therefore that which is to come that is faith is also of things to come and so faith is hope it selfe Ans The Maior must bee distinguished Life euerlasting is to come tru as concerning the consummation or accomplishment therof But it is present vnto vs as coÌcerning the wil and vnchaungeable purpose of God who hath decreed from euerlasting that which he hath begun in vs and will also in due time accomplish it Againe it is present vnto vs as concerning the beginning therof For euerlasting life is begun here in the elect by the holy ghost Wherefore faith apprehendeth it as it is present both in respect of the purpose of God in respect of the beginning thereof in vs. For he that beleeueth feeleth and knoweth that he is quickened and resolueth this to bee the will of God that that quickening and reuiuing which is here begunne shall bee absolued in another life Iohn 5.24 He that beleeueth in the sonne hath passed from death to life Iohn 17.3 This is life eternall that they know thee to be the only verie God and whome thou hast sent Iesus Christ Gal. 4.6 God hath sent forth the spirit of his sonne into your harts which crieth Abba father Rom. 8.24 We are saued by hope 1. Ioh. 3.2 Now are we the sonnes of God but it doth not yet appear what we shal be By faith theÌ we are certein that those blessings also which as yet we haue not are notwithstanding ours for Gods promise for the vnchangeable will in God to giue them vs but in certain hope wee looke for them as concerning their accomplishment Faith apprehendeth the promises of thinges to come hope relieth on the thinges promised The summe is There is one and the same act and operation of faith and of hope but they differ in consideration It is called faith as it doth apprehend things to come as if they were present in regard of the vnchangeablenes of Gods will It is called hope as it doth certainlie look for the bestowing of those things Therfore Heb. 11 1. it is shewed that faith is the ground substance of things which are hoped for that is it is that which maketh things which are hoped for to be extant and present in that manner as hath bin shewed Shorter thus Faith apprehendeth the promises concerning things to come as they are to come Hope the things themselues which are promised 2 Obiection Faith is the euidence of thinges which are not seene therefore not of thinges present Aunswere It is the euidence of thinges which are not seene to wit by the outward senses but they are seene by the eies of the mind euen as if they did lie open to the eies of the bodie Againe they are not seene in respect of their accomplishment or consummation 5 What are the causes of Faith THE first and principall efficient cause of faith is the holie ghost illightening the minde that it may vnderstand the word and moouing the will that it may assent vnto the woord once vnderstoode Yee are freelie saued by faith and that not of your selues it is the gift of God Ephes 2.8 Obiection The Diuel hath faith It is wrought therefore in him by the holie ghost Aunswere What faith is in the Diuel is wrought by the spirit of God but that by a generall woorking onely whereby hee worketh in all euen in Diuels and hypocrites what-soeuer knowledge or vnderstanding is in them 1. Cor. 12. c. not by a speciall and proper action or working wherby to regenerat or sanctifie them that they might truely acknowledge him to bee the author of this gift and magnifie him therefore after which maner hee woorketh faith in the elect alone The Diuels therefore and hypocrits haue faith from the spirit of God but the elect from the spirit of God sanctifieng them The instrumentall cause of faith in generall is the whole worde of God the Lawe and the Gospell written spoken readde heard The chiefe instrumental causes of ingendering iustifieng faith are the preaching of the word and the vse of the sacramentes meditated likewise many works miracles of God in the world But the chiefe and proper instrument of iustifieng faith is the preaching of the Gospell the vse of the sacraments For these doth the holy ghost vse as instruments yet not necessarie but arbitrarie at his own good pleasure both to stir vp faith in vs and to nourish strengthen increase the same Rom. 10.17 Faith commeth by hearing Rom. 1.16 The gospell is the power of God vnto saluation to euerie one that beleeueth 1. Cor. 4.15 I haue begotteÌ you through the gospel Mar. 16.16 He that shall beleeue and be Baptized shall be saued Act. 22.16 Wash away thy sins 1. Cor. 10.16 The bread which we break is the communion of the bodie of Christ Wherefore ordinarilie iustifieng faith is neuer engendred in those who are of yeares to receiue it without the preaching of the gospell The cause of that faith which worketh miracles is not simply the woorde of God but there must necessarily come thereto an especiall and immediate reuelation from God The formal causes of faith a sure and ful confidence in Christ The obiect of faith Christ and his benefites promised The final causes of faith Gods glorie our saluation The formall cause of iustifieng faith is a certaine knowledge confidence in Christ The obiect of it is Whole Christ and his benefits promised in the word Likewise God fauorable to vs through Christ The subiect wherein it remaineth is the vnderstanding will of man The end or finall cause 1 The glorie of God to wit the celebration of his trueth iustice bountie mercie which hee hath shewed in the sending of his Sonne and in the giuing of faith in him 2 Our Saluation that we may receiue the blessings which are promised in the worde 6 What are the effects of faith The effectes of faith iustification and regeneration THe effects of iustifieng faith are 1 The iustifieng of vs before God 2 Peace of conscience or ioy resting on God Rom. 5.1 Beeing iustified by faith we haue peace with god 3 Our whole conuersion which followeth faith and beginneth at the same time with faith For by faith are our hats purified 4 The fruits of conuersion repentance euen good woorkes For whatsouer is not of faith is sinne Hither may be referred also the consequences of faith that is encrease of spirituall corporal giftes The first then and immediate effect of iustifieng-faith is Iustification from this afterwardes flow al other benefites
shall say Verily there is a reward for the righteous doubtles there is a god that iudgeth the earth And Psa 9.16 The Lord is knowen to execute iudgemeÌt now albeit the wicked florish often for a while the godly are oppressed yet neuertheles exaÌples which are fewer in nuÌber do not weaken the general rule vnto which most eueÌts agree But if it were so that fewer of the wicked did suffer punishment yet those selfsame examples though but a fewe would testify that god is that he is displeased with the offences of others also who seem to be lesse punished But this is not true no not of any of them that they are not punished in this life For al those who are not before the end of this life conuerted to god if punishment do not sooner ouertake them yet at length they die in dispaire which punishment is more grieuous than all the euils eyther corporall or externall and is the beginning testimonie of euerlasting punishment Now in that this punishment is not sufficient it doth therein agree with all euen the most tragicall cases of the wicked and therefore wee are taught by the doctrine of the Church that Gods lenitie which he doth not seldome vse in this life towards the wicked and his seueritie which hee seemeth to shew towardes the godly doth not at all weaken his diuine prouidence and iustice but rather declareth his goodnes whiles by differring of punishment he inuiteth the wicked to repentaunce and by exercising the godly with chastisementes and crosses hee perfecteth their saluation and also it confirmeth the certaintie of iudgement after this life wherein perfect satisfaction shall be made by the wicked to Gods iustice 7 From a bodie politique which is wiselie ordered by lawes 7 Common weales wisely ordered This coulde not haue beene shewed vnto men but from a minde vnderstanding and approouing this order which minde is God himselfe Moreouer that which is not preserued by humane wisedome or by force or naturall causes neither yet can be ouerthrown by Diuels the multitude of wickedmen hath a defender more potent mightie than these Common-weales are not preserued by humane strength or wisedome are oppugned by the wicked and Diuels Therefore they haue a superior and mightier defender than all these And this defender is God alone 8 From the order and nature of efficient causes 8. The order and nature of efficient causes For it can not bee that the processe and race of efficient causes shoulde bee of an endlesse and infinite extent wherefore there must bee some first and principall cause which may either mediately or immediately produce and mooue the rest on which also all other causes may depende Nowe that the progresse of causes which haue their moouing and beeing eache of other is not infinite they shewe by this reason If the causes of anie effect were infinite whereof some should mooue or produce other some one of these absurdities should follow that either within the compasse of a finite time should bee effected infinite motions and mutations or else at no time those infinite causes euer to attaine vnto their end that is vnto their purposed effect Both which beeing manifestly false and impossible it must needes be that the original of mutations dependeth of some cause immutable eternal and omnipotent 9. The endes of all thinges 9 From the final causes of al things To appoint the endes of all thinges belongeth to a nature which is wise and administreth al things Now al thinges are ordeined to their ends and those also certaine But these endes and vses of thinges haue not their beeing by chaunce or from a nature onely endewed with sense Therefore from some nature which is wise and omnipotent which is God alone For that nature worketh for some end this is so farre from remoouing the framer and artificer from it as rather it most of all confirmeth that there is a minde maker and framer of the woorlde which appointed the actions of nature to these ends and nature deede intendeth to an end thtough the ordination and appointment of another but neither vnderstandeth it nor is moued thereby to work And further that there are manie things in the world which not onlie seeme vnprofitable to all but are also troublesome and pernicious this also doth not infringe the generall rule That all thinges were made to a good vse For by reason of sinne those things nowe hurt which would haue profited men if they had not sinned And therefore to the godly al thinges turne to their safetie yea that punishment it selfe which God inflicteth by other creatures vpon meÌ serueth for an vse agreeable to the wisedome and iustice of God Many thinges also whereby men feele discommodities haue withal some vses acceptable preseruatiue to mans life And farther there is no one thing among all things which yeeldeth not matter of agnizing and celebrating the wisedome bounty power and iustice of the author 10. Certaine euident foretellings of euents 10 From certaine and cleare significations of future euentes which neither by humane sight or perceiueablenes neither by naturall causes or signes coulde haue beene foreknowen but only beeing reuealed by him who hath both mankinde and the nature of all thinges so in his owne power that nothing can bee doone but through his motion Such are the prophecies of the deluge of the posterity of Abraham of the comming of the Messias Which first is thereby manifest for that the decrees and counsailes of that minde which is the first cause of his owne workes no man can knowe before himselfe and therefore they cannot bee foreknowen of others but beeing disclosed by him Furthermore many Prophecies haue beene vttered in such sort that God hath not onely foretolde things should so come to passe but also that those thinges shoulde bee doone and brought so to passe by him Ezech. 12. Of all thinges foretolde by him hee saith I will speake the woorde and I will doe it Lasty it must needes bee that he knoweth all things who promiseth that hee will giue aunswere concerning all purposes and euentes necessary to bee knowen which shall bee demaunded of him and dooth indeede perfourme this euen as God did among the people of Israel And therefore God himselfe alleageth this as his worke alone for proofe of his diuinity against all forged fained Gods Isa 41.23 Shew the things that are to come heereafter that wee may knowe that you are Gods 11 From heroicall instinctes that is wisedome 11. Heroical and noble instincts of minde and excellent vertue in vndertaking and atchiuing those woorkes which surpasse the common capacity of mans nature Such is the felicity and happinesse of noble artificers or gouernours in searching or polishing artes and in finding out deuises and counsailes Likewise the couragiousnesse of mind in performing the actions of vertue and in menaging matters such as was in Achilles Alexander Archimedes Plato and others 2 Who and what
purposed from euerlasting And seeing god both foreseeth all things vnchangeable and his counsailes concerning the euent and end of thinges are certaine and vnchangeable it must needes be also that the second causes and meanes or Antecedents without which those euents were not to followe must bee certaine and vnchangeable And because in things created especially in humane affaires there is great vncertaintie and mutabilitie neither is there any cause of vnchangeablenesse but the will of god God could not haue appointed any thing certaine or vnchangeable concerning the euent and end except hee had also made all the meanes by which the end is attained vnto and which as concerning their owne nature are most vncertaine and chaungeable by his euerlasting counsaile and decree certaine and vnchangeable Wherefore it is saide Isay 14.27 The Lord of hostes hath determined it and who shall disanull it Thirdly the whole vse and force and declaration of the promises threatnings and examples of Gods goodnesse power iustice mercie and wrath both olde and newe to teach vs and to erect vs with comfort or by feare to holde and keepe vs in our duetie and the feare of God dependeth of Gods vnchaungeable nature For all those do then affect vs when wee thinke that the same nature and will of God which was in times past is nowe also and is and will bee such to vs repenting or persisting in our sinnes as wee see it was in times past and nowe is towardes others And then doe wee truelie relie vpon the promises of God when wee knowe that his counsell shall neuer bee chaunged Fourthlie This doctrine inclineth mens mindes to obedience and subiection which is necessarie in asking thinges at Gods handes that wee desire not GOD to doe those thinges for vs or others which hee hath before time assuredlie toulde vs that hee will not doe and further that wee submit and leaue with reuerence those thinges to his pleasure whereof hee would not as yet haue knowen vnto vs what hee hath decreede Fiftlie The vnchaungeablenesse of Gods will is the grounde and foundation of the hope and comfort of the godlie in this life For it is most absurd to conceiue of GOD that nowe hee loueth and nowe hee hateth vs nowe hee will assuredlie giue vnto vs euerlasting life and a little after againe hee will not And therefore when once true faith and conuersion vnto GOD is begunne in our heartes and the spirite of God hath begunne to witnesse to our spirite that wee are the sonnes of GOD and heires of euerlasting life God will haue vs certainlie to resolue that as hee had this his will towardes vs from euerlasting so to euerlasting hee will not change it but will assuredlie bring vs at his pleasure out of this wicked and miserable life through al tentations and daungers what-soeuer to eternall and euerlasting life according to that article of our Faith I beleeue life euerlasting When as Omnipotencie is attributed to GOD What is signified by gods omnipotencie thereby is first vnderstoode That whatsoeuer hee will or whatsoeuer not impairing his nature and maiestie hee is able to will he is also able to perfourme Secondie That he is able to performe all those thinges without anie difficulty labour euen with his only beck will Thirdly That all the force power of working and effecting anie thing is so in god only that there is not the least abilitie or efficacie of anie creature but what he continuallie imparteth preserueth at his pleasure And therefore the power of God is to bee considered of vs not as beeing idle but as creating sustaining mouing and ruling al thinges The reasons are 1 God is the first cause of all thinges Therefore he hath all thinges in his power and their abilitie is so much as he giueth vnto them 2 Hee dooth such thinges as can bee done by no created finit power as are the creation gouerning of all thinges the preseruation of common weales the deluge the deliuerie out of Aegypt all his miracles 3 He is vnchangeable Therefore in him to be able to do and to doe is the same which to will and so of the contrary But although al men affirme God to be omnipotent yet there is a double difference betweene the sacred Doctrine of the Church How the doctrin of the church and philosophie differ in conceiuing of Gods omnipotencie and Philosophie concerning gods omnipotency For first without the doctrine of the Church men only know the vniuersall and generall power of god whereby hee createth preserueth and gouerneth the whole world but they know not that power whereby he saueth men and restoreth the world by his sonne gathering and preseruing an euerlasting Church and deliuering it from sin and death and endowing it with life and glory euerlasting by which works God especially sheweth forth his power as it is said Hag. 2.7 Yet a litle while I wil shake the heauens the earth and the sea and the drie land Secondly neither doe 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 preseruer of the woorld yet are they not able to saie that al things were created of nothing by the woorde of God alone for as much as they are ignorant fo the cause of sin confusion they cannot affirme al things so to be administred and gouerned by gods omnipotency as that al which is good is done by the powerful working of Gods will but they attribute many things to chance fortune humane wisdome or vertue and so imagine the power of god to be idle in these and doing nothing Furthermore that god cannot either sinne or wil and allowe of sinne or be changed or diminished or suffer any thing or make things doone vndoone or wil thinges flat repugnant and contradictorie or create another god or some nature equal to himselfe or bee perceiued by bodilie senses or doe other thinges proper to a create or finite nature or admit the same into himselfe this doth not diminish or weaken but rather augment strengthen his power For that is the greatest and most perfect power which can neither be destroied nor weakned nor diminished and that none susteining it but only by it selfe But contrariwise to be able to be corrupted impaired is a token of imbecillity and imperfection of exceeding immense wisedome Gods exceeding wisedome whereby both hee knoweth all thinges perfectly and is the fountaine of all knoweledge and vnderstanding That we may rightly and with profit and commoditie know the power of God it is necessarie not to consider it but as it is ioyned with his immense wisedome and goodnesse which moderateth it Further of his diuine wisedome first we learne That God doth of himselfe in one act or view vnderstand and behold perpetually and most perfectlie in maruellous manner and that vnknowen to vs himselfe and the whole
order of his minde declared in the nature of thinges and in his woorde and what agreeth therewith and disagreeth and all his woorkes and the works of all creatures past present and to come all the causes and circumstances of all things And moreouer That al Angels and men haue no more knowlege of diuine and humane matters than God doth woork maintaine in their minds For among other thinges the most beutiful and sightlie order which is in the nature of thinges the endes and vses of all things the signification of future euents arts and sciences the euerting and ouerturning of those deuises which the Diuell and wicked men haue most craftily contriued against God and all the godly doe enforce all men to confesse that these things could not proceed but from a most wise artificer and author Wherefore also the scripture it selfe willeth vs to consider the wisedome of God shining in these his woorks Eccle. 3.11 God hath made euerie thing beutiful in his time Isai 44.7 Who is like me that shal cal shal declare it set it in order before me since I appointed the ancient people Ioh. 5.13 He taketh the wise in their craftinesse And of these hee concludeth that the wisedome of God is immense vnconceiueable As Ps 145 7. His wisdom is infinit Rom. 11.32 O the deepenesse of the riches both of the wisedome and knowledge of God! But here again is to be obserued a difference betweene Philosophie and the word of God First that euen in the creation the knowen or legall wisedome was darkned and maimed in men through sinne and therefore needeth a renewing by the woorde deliuered to the Church And then that men without this heauenlie doctrine are altogether ignorant of that especial wisedome of God reuealed in the gospell whereby he saueth the Church gathered from amongst mankind by the son As it is said Mat. 11. I giue thee thanks O father bicause thou hast hid these things from the wise men of vnderstanding and hast opened them vnto babes The Goodnes of God diuerslie taken in scriptures The goodnesse of God signifieth sometimes his bountifulnes as Psa 106.1 Praise the Lord because he is good sometimes all the vertues and whatsoeuer is spoken of the nature of God As Psalm 14. Let thy spirite leade mee thorough the right waie That which also is meant by the name of holines or sanctity and light 1. Iohn 1. So in this place first by the name of goodnesse are vnderstoode al those thinges which are attributed to god in his woorde and are represented and resembled in his image as those thinges which are termed good in Angels and men as life power wisedome ioy righteousnesse c. For such is the nature of God as it hath manifested it selfe in the Lawe and Gospel and the goodnesse of the reasonable creature is an image of the diuine goodnesse And therefore here also differ philosophy and the Scripture in that Philosophy attributeth onely to God that his goodnesse which was opened in the Lawe and yet neither that wholie but of his goodnesse reuealed in the Gospell it is altogether ignoraunt Secondly by reason of the great and huge difference betweene the creatour and the creature we vnderstand those good thinges to bee in GOD which are agreeing to his diuine nature and maiestie For those which are proper vnto created natures woulde not bee good in GOD but rather a diminishing of his goodnesse Thirdly By reason of the immensitie of his diuine nature those things which are finite in creatures are in GOD infinite And therefore against sundry and diuerse disputes of Philosophers concerning the chiefest good we learne in the Church that GOD is the chiefest good Fourthly because nothing is vnperfect or not subsisting by it selfe in GOD whatsoeuer is attributed vnto him is not in him as formes or accidentes in creatures but such is his essence and nature in a manner not able to bee comprehended by our knoweledge and vnderstanding Fiftly His nature and will is a rule of that goodnesse and vprightnesse which is in creatures For so farre foorth thinges are and are called good as they agree with the wil of God Sixtly GOD is the onelie fountaine of goodnesse and the first cause of all good thinges So that all thinges haue so much goodnesse as God dooth create and maintaine in them And in this sense is it said Luke 18. There is none good but God onelie euen so as hee is most perfectly good and the fountaine of goodnesse The righteousnesse of God sometimes in Scripture signifieth that which is accounted righteousnesse before him The righteousnes of God both generall and particular and whereby he maketh vs righteous that elsewhere legall which is holines of life or conformity with the law of God which God worketh in vs by his spirit begun in this life to be perfected in the life to come as Iam. 1.20 The wrath of man dooth not accomplish the righteousnesse of God Or sometimes Euangelicall which is the righteousnesse of Christ imputed to beleeuers of the free mercy of God As Roman 3.21 But now is the righteousnes of God made manifest without the Law hauing witnesse of the Lawe and of the Prophetes to witte the righteousnesse of God by the faith of Iesus Christ vnto all and vppon all that beleeue Sometimes is meant that righteousnesse whereby himselfe is righteous and then also in many places it signifieth the faithfulnesse or mercie and benignitie of GOD who according to his promises preserueth defendeth and deliuereth the faithfull as Psalm 31.1 Deliuer mee in thy righteousnesse But when it is properly spoken of the righteousnesse of GOD whereby himselfe is righteous as in this place First hee is called iust in respect of his generall iustice and righteousnesse which is the order or nature of this diuine vnderstanding and will whereby GOD will and approoueth doth himselfe and woorketh in others vnchaungeablie and vnspeakeablie such thinges as hee hath commaunded in his Lawe and neither will nor approoueth nor woorketh nor causeth nor furdereth any thing whatsoeuer disagreeth from this order but horribly hateth and detesteth them as it is said Psalm 11.17 The righteous Lord loueth righteousnesse Secondly In respect of his particular iustice and rightiousnesse which is the vnchaungeable will of God whereby God giueth to himselfe and will haue giuen him by others that glory which is due vnto the chiefe good as he saith I wil not giue my glory to another punisheth al sin with such punishment as is equall to the offence that is with eternal as in them who perish or with equiualent as in his Sonne Christ susteining the punishment for al those who are saued by him according as it is saide Thou shalt not depart thence vntill thou host paied the vtmost farding and cannot iniury anie creature whatsoeuer he determineth of him or doth vnto him because he oweth no man any thing as it is said Psa 45. God is iust in
al his waies And Act. 10. God is no accepter of persons Thirdly Gods diuine wil is the chiefe and perfectest rule and onely squire of vprightnesse And therefore God alone because he is exceeding good cannot of his owne nature wil or work anie vniust thing but the wils and actions of all creatures are so far iust as they are made by god conformable to his diuine wil. Men not able without the doctrine of the church to conceiue aright of Gods iustice and righteousnes Now although al confesse god to be righteous and iust because God hath imprinted this notion and knowledge of himselfe among other in the reasonable nature because hee is perfectly good and therefore is the rule of perfect righteousnesse because hee witnesseth by examples of punishmentes and rewardes that he hateth and punisheth vniust thinges and liketh the iust because hee is the iudge of the woorlde to whome it belongeth to compose or set and administer all thinges in a iust order because lastly hee oweth not any thing to any nature but by the right of a creatour it is laweful for him to dispose of all thinges at his will and therefore cannot be to any iniurious as it is saide Luc. 17. When ye haue done all saie we are vnprofitable seruants Rom. 11.35 Who hath giuen vnto him first and hee shall be recompenced Matth. 20.15 Is it not lawfull for mee to doe as I wil with mine owne Yet notwithstanding it is farre off that men shoulde iudge aright of the righteousnesse and iustice of God without the doctrine of the Church because they haue not the whole knowledge not so much as of the Lawe wherein God made knowen his iustice and can affirme nothing certaine concerning the euerlasting punishmentes of sinnes and are altogether ignoraunt of the punishment which the Sonne of God susteined for sinnes Moreouer mens mindes are troubled The causes which make men to conceiue amisse of Gods iustice so that they doubt whether all thinges be gouerned of God in a iust and vpright order First when they see it goe well with the bad and ill with the good And to this obiection the doctrine of the Church onely is able to make aunswere which sheweth that God differreth the punishmentes of the wicked and the rewardes of the good to another life inuiteth the vn-Godly by his mildnesse lenity to repentance proueth confirmeth the Godly by exercises and calamities punisheth and chastiseth many for their sins who seem in mens iudgements to be gâltles It goeth therefore euil with the good but not finally Now as hee differeth the punishment of the wicked thereby to inuite them to repentance so he afflicteth the Godlie First Because they yet retain manie sinnes Secondlie To proue and trie them Thirdly To confirme their saith in them Obiection But iustice requireth that neuer any good should be done to the wicked they were presently to bee punished Aunswere Except there be a reasonable and iust cause why to differre their punishment Reply But yet no harme shoulde euer be doone to the good Aunswere Not to those which are perfectlie good But we in this life are not pââfectlie good Reply Wee are perfect in Christ Aunswere And therefore we are not punished of God but onelie chastised proued and exercised that so at length we may be also perfect in our selues Secondly when men consider that God dooth not cause and bring to passe that no sinne be committed when yet he might most easily doe it but farther that he punisheth sinnes which went before with after-sinnes and passeth at his pleasure thinges from one to another as the Aegyptians goods to the Israelites Exod. 12. And yet these thinges to be forbidden vs by his Lawe it seemeth vnto them that God will dooth some things contrarie to his Lawe But these thinges are contrarie to his Lawe and iustice if they be done by men but if God doe them they are most iust and are most agreeable to his Lawe For creatures are bound one to another one to prouide for anothers safety whensoeuer hee can But God is bound to none Thirdly some when they heare that god dooth not giue alike and equallie to men who all are by nature equal that is the Sonnes of wrath when as he conuerteth and saueth some hardeneth and condemneth others they deeme that by this reason accepting of persons is laide vpon God But these men mark not that then it is vniust to giue vnequallie to those who are equall when a due and deserued rewarde is paide and that GOD doth giue his blessings vnto men not of due but of his free bountifulnesse Reply Those thinges which are doone according to iustice are doone as due But that good should be doone to those who are good the order of iustice requireth Therefore good is doone vnto the good as due Aunswere Al this is true if wee talke of creatures But if of God not so because the creatour is bound to none as the creatures are neither can the creatures deserue any thing of God as they may one of another Wherefore God punisheth of iustice but dooth good of grace and mercie according as it is saide When yee haue doone all say we are vnprofitable seruants wee haue doone that which was our dutie to doe And if any man reply that not men onelie but God also is bound by order of iustice to spare and doe well to the good out of those wordes of Abraham Gen. 8.23 Wilt thou also destroie the righteous with the wicked It is to bee obserued that this bond is not of any desert or right that may make the Creatour to stand answerable to the Creature but of gods promise and truth For God did most freely and of his exceeding goodnesse when hee ought nothing to any bind himselfe by promises endented to doe good vnto the godlie And this goodnesse of God and faithfulnesse in keeping his promises is often called iustice And therefore it is well saide that it agreeth not with God to afflict anie vndeseruedly not because hee should iniurie any though he destroied him not offending but because his mercie and bountifulnesse and trueth doe not admit this These thinges are necessarily to be ascribed of vs vnto the iustice of God that the cogitation thereof may ascertaine vs of the punishment of the wicked of the deliueraunce of the Godly from their iniuries after this life that so we may patiently beare whatsoeuer he will lay vpon vs as Dan. 9. it is said O Lord righteousnes belongeth vnto thee but vnto vs open shame GOD teacheth vs in the Scripture to knowe his trueth after this manner First How wee are taught the truth of God in scripture that his infinite Wisedome suffereth none but most true and certaine knoweledge of all thinges to bee in him Hebrues 4.13 There is no creature which is not manifest in his sight but all thinges are naked vnto his eies with whom wee haue to doe Secondly that hee neither
exercised Ioseph and taken vengeaunce on his brethren that shoulde then haue beene the best It foloweth therefore that God will no other thing after hee hath once decreed what hee will haue done but that he was able from euerlasting to haue decreed some other thing For whatsoeuer he would that from euerlasting hee woulde most freely 4 Obiection Moreouer some places of scripture seeme to intimate that the will of God may bee sometimes hindered by his creatures As Ezech 33.11 I desire not the death of the wicked Math. 23. How often would I haue gathered thee and thou wouldst not Ans These and the like places onely shew with what God is delighted to what he inuiteth calleth al but not what by his mercie spirit he hath purposed to work in euery one Wherefore this doctrine of the libertie and free will of God let vs diligently maintaine that both the glorie of god may bee vindicated from stoicall blasphemies and in vs faith hope inuocating on god and sedulitie and earnestnes in performing our duety may be established if acknowledging god most freely to gouerne all hir creatures we be neither secure in prosperitie nor in aduersitie doe cast away hope and good indeuours Lastly in the description of gods nature is put The anger of God against sinne that he is angrie and wrath with offences and sinnes Which horrible anger and wrath of god whereby hee detesteth and punisheth all sinnes although al the wicked at length too late perceiue haue experience of when they rush into eternall dispaire yet such his displeasure and indignation as god will haue to be knowen they cannot so much as conceiue who are without the Church seeing they neither iudge all those euils to be sinnes which god in his lawe threatneth hee will punish with euerlasting tormentes neither knowe the death and punishment of the sonne of god than which god could not shewe a greater token and Argument of his anger against sin The elect and chosen alone are throughly moued by a right and sauing knowledge thereof gathered out of gods punishments and threatninges to conuersion and the feare of god But the greatnes of it no man can fully conceiue according as it is saide Psal 90. Who knoweth the power of thy wrath How the conceiuing of the whole nature of God he that is instructed by the spirit goeth beyond him whom nature informeth Out of the description therefore of God before deliuered wee may vnderstand how the true God is discerned from false Gods Likewise what the knowledge of God reueiled in his word differeth from that which the heathen haue beeing deriued from the light of nature The difference consisteth first In the attributes or properties of God now expounded Secondly In the persons Thirdly In the workes of these two is to be spoken afterwardes These thinges are fullie and rightly vnderstood in the Church onely Because they are made knowen by reuelation from GOD onely wherefore they who are not of the Church doe not knowe and worship of the true GOD but an idole in steede of the true GOD. For they erre First in the attributes or properties of GOD who either knowe not and professe all or doe not rightly and fully expounde them as they are declared in the worde or else corrupt them The Heathen therefore know not the omnipotencie wisedome goodnes iustice truth mercie bountifulnesse of GOD shewed in the sauing and restoring of men by the sending of the Sonne and the holie Ghost They knowe not the death and punishment of the Sonne of GOD therefore they knowe not the grieuousnesse of GODS anger against sinne euen that hee will punish all sinne yea the least with eternall punishment Wherefore also they know not the iustice of GOD punishing all sinne with eternal pains in the wicked or with that which is equiualent to eternall in his Sonne They knowe not the Wisedome Mercie Truth of god freeing vs sinners from death and receiuing vs without breach of his iustice into fauour Iustifiyng vs sanctifiyng and glorifiyng vs in his Sonne by the holie ghost according to his promises Neither further doe they ascribe vnto god fullie and wholy his Omnipotencie Wisedome goodnesse which shineth in the creation of thinges and in the continuall preseruing of the same For of manie things they haue either none or but a darke knowledge many things they subtract and withdrawe from the prouidence and gouernement of god and attribute it to their owne wisedome industrie vertue and strengh or ascribe it to fortune and chaunce The like we are to conceiue of other attributes of god in which they are alike blinde Secondly The Church acknowledgeth three persons of one and the same Diuine Essence that is that the true god is an Essence so in number one eternall and infinite that notwithstanding it is the same and whole substaunce of the three persons to wit the eternall Father and his Coëternall Sonne and the Coëternall holy ghost But the Heathen and Pagans and other sectes doe not acknowledge three persons but as the Essence so also the person of the Godhead they professe to bee onely one Thirdly They which are not of the Church are altogether ignorant of the works of the Churches saluation namely the reconciliation of men with god iustification sanctification and full deliuerie from all sinne and miserie by the Sonne and the holie ghost Neither doe they wholy acknowlege or professe the woorkes of Creation For they doe not thinke all thinges to haue beene created of nothing by the woorde of god onely they denie all generally and each in particular euen the least to bee administred power-fullie by the Omnipotencie of God but ascribe very manie to Chaunce Fortune and humane Wisedome Wherefore seeing out of the woorkes of god as his proper affectes are made knowen both the properties or nature of the true god as also the Trinitie of persons in one godhead and therefore god and eache of the persons take their names from them and seeing those woorkes are both all and chieflie extant in the Church and are by the Church rightly and sufficiently vnderstoode hereof is necessarily concluded that hee alone who is made knowen in the woorde and the Church is the true and naturall god and that hee is to bee knowen and discerned from Idols by the woorde onely and by his benefites and reuelations exhibited to the Church as the sending of the holy ghost the redemption of mankinde regeneration sanctification and glorification concerning the which Pagans and many other sects know nothing at all 3 Whence it may appeare that there is but one god Whence first sprang the multitude of Gods ALbeit god in the beginning did as certainely declare vnto mankinde that he is but one onely as what he is yet the world by the guile and deceit of the Diuel going about to spoile god of his honour and to beare and vaunt himselfe for god and to destroy mankinde for the hatred hee beareth vnto
nothing For creation properly so called is a production of a thing out of nothing 2 Obiection Of nothing is made nothing Aunswere This principle and rule is true as concerning that order which was appointed by God in nature now created Further by such an agent as is created it selfe nothing is made of nothing but that which is impossible to a creature is possible to God the creator And it appertaineth to our comfort that God hath created all things of nothing For if he hath created all thinges of nothing he is able also to preserue vs and to hinder the attempts of the wicked yea to bring them to nothing 5 God created the world at a certaine and definite time 5 The world created at a certaine time and euen in the beginning of times not from euerlasting For first all thinges were created of nothing and therefore haue a beginning Secondly it is to bee knowen out of the sacred storie how long the world hath lasted For according to the veritie of the scripture by Luthers account they are from the creation of the world to the Natiuitie of Christ yeares 3960. and so to our time namely to the yeare of Christ 1579. there shall be yeares 5539. According to Melancthons supputation the yeares from the beginning of the world are 5541. For from the beginning of the world vnto Christ he numbreth 3962. yeares According to their supputation of Geneua from the creation of the world vnto Christ are 3942. yeares and sixe moneths There shall bee then to the yeare of Christ 1579. from the Creation of the world 5521. years and sixe moneths According to the supputation of Beroaldus from the creation of the worlde vnto Christ are 3928. yeares and so then shall bee to the yeare of Christ 1579. from the creation of the world 5507. yeares These supputations accorde verie well one with another as concerning the graunde number though in the lesser number some yeares are either wanting or abounding By these foure supputations then of the most learned of our time compared together this at the least shal be apparent that God created not the world before these 5541. yeares past and therefore it was not from euerlasting 6 The world created in a certain time 6 God created not the world in one moment but in the space of sixe daies In the seuenth day god ended all his works Obiect He that liueth for euer saith the sonne of Sirach Eccle. 18.1 made all thinges together Therefore hee made all in one moment Ans He speaketh not of a momeÌt of time but of the whole number of things as if he should say whatsoeuer are they are all from god by creation But the causes why god created not al in one moment are these 1. Because he would haue the creation of the matter it selfe distinct and manifest from the forming and fashioning of the bodies of the woorlde which consist of it 2. Because hee woulde shewe his power and libertie in producing and bringing forth whatsoeuer effects he could that without naturall causes while hee yeeldeth light to the woorld maketh the earth fruiteful bringeth plants out of it euen before the Sun Moon were made 3. He would this way shew his goodnes and prouidence whereby hee cherisheth his creatures and prouideth for them not yet borne bringing beasts into the earth full of plants and food and men into the world most stored and fraught with al thinges apperteining to the necessitie and delight of life 4. He would by that order and course of creation hold vs not in an idle but diligent consideration of his works which also by the consecration of a sabbaoth he hath consecrated to all mankinde 7 All things of the world created good 7 God created all thinges most wisely verie good that is euerie thing in their kind and degree perfect Gen 1.31 All thinges were verie good Wherefore god was not the cause of sin or deformity but sin came into the world by man Obiect Death is euil Likewise it is said There is no euil which the Lord hath not done Amos. 3.6 Ans 1. God at the first creation made all thinges good the euil both of crime or essence of pain or punishment ensued vpon mans disobedience 2. Death calamities are euil in respect of the creature which suffereth them and in the iudgement of flesh but they are good in respect of god who iustly inflicteth them for sin doth purge out that sin in the godly by chastisements Wherefore after the fall of man god was the author of pains punishments because they are in a respect consideration good but sin he doth not cause but onely permit 3 For what cause god created the world THe endes of the creation of al thinges are some general The ends of the creation of the world 1 The glorie of God some speciall and subordinate 1. The first and chiefe end is the glorie of god For he would haue his goodnes wisedome omnipotencie iustice which his properties he sheweth in the creation of al things be knowen magnified of vs. Prou. 16.4 The Lord made al thinges for himselfe Psal 103.22 Praise the Lord al ye his works Rom. 11.36 Of him through him and for him are al things 2. The manifesting knowledge 2 The knowledge of God contemplation of his diuine wisedome goodnes shining in the very creation of things For that he might bee celebrated magnified for his works he was to create those thinges which should know him should praise magnifie him being knowen and manifested vnto them in his woorkes And to this purpose created he natures both endewed with reason without reason that there might bee both those which shoulde praise him the matter of his praise Psalm 19.1 The heauens declare the glorie of god the firmament sheweth the worke of his hands 3. The administration gouerning of the world 3 His prouidence For therefore he created the world that hee might by his prouidence euer gouerne rule preserue it so might perpetually shew forth his maruelous works which he hath done from the beginning of the world now doth wil do but chiefly that he might administer the Church congregation of elect Angels men Isai 40.26 Lift vp your eies on high behold who hath created these things This third end is subordinat serueth for the secoÌd end 4. 4 That he might gather a church 5 That all things might serue for man To gather a church of Angels men who shuld agnise magnifie this creator 5. That al other things might serue for the safetie both of the soul bodie of man as also for the life necessity delight of men but especially that they might profit the elect eache thing in their due place might be to them as ministers instruments whereby god blessing increasing them might be lauded praised of them Gen. 1.28 Subdue the
is called Abaddon and Apollyon that is destroieng He is also called the God of this woorld blinding the eies of vnbeleeuers 2. Cor. 4. and the Prince of the woorlde Iohn 12.14.16 both for his power and forcible woorking which hee sheweth on the wicked and for that tyrrannie which he exerciseth against the godly also by gods permission as withal for that obsequie homage and obedience which is done him by the wicked euen those who professe the woorshippe of the true God Ephes 6. 1. Pet. 5. 1. King 22. 1. Cor. 10. Ioh. 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two Gods coeternall the one good whom they called the light and minde the other euill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Diuel is called the god and prince of the world the father of the wicked autor of sinne and death the power of darkenesse And standing most of al on this argument that a good God should not make the cause of euill For neither hath the Diuell any more power either ouer the godly or ouer the wicked or ouer other creatures for which he is called the prince god of the world than is granted him of God as appeareth by the first and second chapter of the story of Iob and by the inuasion of the swine Mat. 8. Neither is the creation of the wicked but the corrupting and enforcing of them to euill attributed to the Diuell Neither is there any neede least God should be made autor of sinne to make another God of the Diuell seeing the Scripture teacheth of Diuels and men that both were created good and holy by God but the Diuel reuoulting from god and seducing men corrupted both himselfe and men And although of their owne proper and free will they rush and bend themselues against God The euill spirits are vnchangeablely euil and damned yet by the iust iudegement of God they are so for saken and abiected of him that they are without all chaunge or alteration vnrecalabite euill and subiect to euerlasting tormentes Wherefore Iude saith that they are reserued by GOD in euerlasting chaines vnder darekenesse And Christ Matth. 25. Goe yee cursed from mee into euerlasting fire which is prepared for the Diuell and his Angels For though doubtlesse these euil spirits were euen from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall bee at the last iudgement adiudged to more greeuous punishment as contrariwise the felicity and glory of the Godlie shall then at length after the resurrection of their bodies bee in all respectes consummated and made perfect Therefore 2. Pet. 2. and in Iude these spirites are saide to bee reserued vnto damnation and the iudgement of the great day And Mat. 8. They complain that Christ came to trouble them before their time Furthermore GOD permitted them to fall into this wickednesse The causes why God permitted them to fall not onelie thereby to shew his wrath against sinne in their euerlasting paines but also to punish by them in this life the wicked and also to chastice or trie and exercise with temptations the elect For fire is saide to bee prepared for them from euerlasting Matth. 25. And 1. Sam. 16. vers 18. The euill spirite of GOD came vpon Saul and vexed him Psalm 78.49 Hee cast vpon the Aegyptians the fiercenesse of his anger indignation and wrath and vexation by the sending out of euill Angels But Iob cap. 1. vers 2. is deliuered to bee afflicted of Satan for the trial of his constancie Luc. 22.31 Satan hath desired you to winnowe you as wheat 1. Thessal 2. Wee woulde haue come vnto you but Satan hindered vs. 2. Corint 12.7 Least I shoulde bee exalted aboue measure thorough the aboundaunce of reuelations there was giuen vnto mee a pricke in the flesh the messenger of Satan to buffet mee because I should not bee exalted out of measure 1. Thessal 3. Least the tempter hadde tempted you in anie sort and that our labour had beene in vaine And Matth. 4. Christ himselfe is tempted of Satan and therefore verily is hee called the tempter for that hee solliciteth and inicteth men to sinne and to reuoult from God both by offering outwarde occasions of sinnes as also by stirring vp the cogitations and inward motions of the wil and hart OF GODS PROVIDENCE The creation and preseruation of things are the same in the thing itselfe but diuerse in consideration THE Doctrine which entreateth of gods prouidence is ioyned with the place which entreateth of the creation Because the prouidence that is the preseruation and gouernement of thinges dooth not differ from creation in the thing it selfe for that there is but one and the same wil or power or action of God whereby things both beginne to be and continue but they differ in consideration onelie For the omnipotent will of GOD is called creation in respect of the beginning when thinges by the force and power of his will tooke their beeing it is called prouidence as by the selfe-same power thinges are preserued Wherefore prouidence is the continuaunce and accomplishment of creation or creation it selfe continued and perpetuated For as no thinges would euer haue bin except GOD hadde created them so neither woulde they retaine and keepe their beeing neither their force of woorking neither the verie operation it selfe or motion if GOD did not preserue and mooue them effectuallie And therefore the Scripture it selfe often ioyneth the preseruation and continuall administration of thinges with their creation and from hence reasoneth for Gods prouidence And GOD is called Iehoua not onelie because hee once gaue to euerie thing both small and great their beeing but also because hee maintaineth it in all ruleth and mooueth them so as that hee not onelie seeth what is doone in all things but also causeth and inclineth them to doe this which he from euerlasting would euery of them to doe And by this his prouidence hee gouerneth administreth ruleth and preserueth all thinges that they be not brought to confusion But albeit there be more in number and more euident arguments in nature of Gods prouidence than of the creation of all things out of nothing and therefore the Philosophers doe more acknowledge that than this yet by reason of the pride of mans heart which hardly suffereth all good to be ascribed vnto God by reason of the iudgement of our sense vnto which most things seeme to go by fortune especially the wils of men by reason of the knowledge of Gods prouidence darkened by the fall of man by reasân of our desire of auoiding and declining by anie meanes gods fight and Iudgement by reason of the small compasse of mans minde and vnderstanding whereby when men measure God they cannot
execution of his iustice or the deliuerie of his Church or a chastisement or triall or Martyrdome or ransome Isay 1.24 Psalm 2.4 Prouerb 1.26 4 Obiection Hee will that all men shall bee saued 1. Tim. 2.4 2. Pet. 3.9 Answere All men that is all sorts of men For out of all sorts of men he chooseth his chosen Now of euil of crime or offence Euil of crime as it is such God doth only permit and not wil. there is another consideration For these as they are sinnes or euils of crime are not considered as good S. Iames saith of them let no man when he is teÌpted that is when he is sollicited to euil say that he is teÌpted of God Therefore God neither intendeth them in his counsel purpose neither alloweth nor worketh nor furdereth them but only suffereth or permitteth them to bee doone of diuels men that is doth not hinder theÌ from not being doone when yet he could hinder them partly to shew in punishing them his iustice partly to shew in pardoning them his mercy Gal. 3.22 The scripture hath concluded all vnder sin c. And Rom. 9.17 For the same purpose haue I stirred thee vp c. But in the mean season the forsaking of his creature or depriuing him of diuine light rightnesse the action it selfe which diuels meÌ sinning do against the Law wil of God he notwithstanding by his generall prouidence efficacy wil moueth but to such an end as doth best agree with his nature law iustice goodnesse whether it be knowen or vnknowen to vs. Therefore sinnes are truely said to be doone not by the wil or working but by the permission of God The word permission in this place is to bee reteined because both it and others of the same force are sometimes found in the Scripture As Gen. 26. and 31.7 Psal 105.14 But yet we must expound it aright out of the scriptures For God neither will nor will not sinnes simplie but in some respect he wil and in some respect hee will not but onely permitteth them Which that it may the better be vnderstood we must knowe that in euery sin or euil of crime are two things namely the material or subiect and the formal Sinne is alwaies both in a good subiect and to a good end directed by God that is the corruption it selfe or defect of rightnes sticking inhereÌt in the subiect The subiect is a thing positiue or a thing of nature as an inclination motion action therefore dooth it partake of the nature of good is wrought and moued by god but corruption is not wrought by God but came vnto the subiect by the wil of diuels and men forsaking God Wherefore no sinne can bee or bee imagined which is not in some good thing and hath adioined vnto it some consideration and respect of good Otherwise God for his infinit goodnesse would not suffer it to bee doone neither shoulde it bee desired of any neither should at al be so that it is truly saide that there cannot bee put anie thing which is the chiefe and extreme euill that is such as dooth take away good wholy for it should not bee desired vnder some shewe and apparancie that it hadde of good neither shoulde it haue a subiect wherein in to bee Sinne alwaies is to bee discerned from good and so shoulde destroie it selfe But albeit euill is alwaies ioyned with good and dooth concurre with it in the same actions or inclinations yet these two thinges are diligently to bee seuered and discerned neither is the woorke of the Creatour to be confounded with the worke of the creature sinning least either God thereby bee made the cause of sinne or the greatest part of the gouernement of the woorlde and humane affaires bee taken from him Heereby wee may vnderstand howe farre foorth god will sinne In sinne God effectuallie will 1 The subiect or matter how he wil not but permitteth it He wil therefore sinnes 1 As concerning their matter that is the actions themselues of men sinning motions and inclinations to obiectes as they are onely such God wil woorketh and directeth For both they partake of the nature of good and if God simplie would them not they shoulde not at all bee done 2. â The endes As concerning the endes whereunto God destineth those actions which are sinnes that is hee wil the actions of sinners as they are the punishmentes of the wicked or chastisementes or trials or martyrdomes of the godlie or the Sacrifice of the Sonne of GOD for the sinnes of men But these endes are most good and most agreeing with the nature iustice and goodnesse of GOD. Therefore GOD the first cause of al good will intendeth and woorketh these in the sinnes or actions of the wicked and by a consequent also the actions them-selues which the wicked doe in sinning and by which as meanes GOD attaineth to those endes 3. 3 The forsaking of his creatures As concerning the withdrawing of his grace that is his diuine light and rightnesse This withdrawing is an action proper to god namely his eternall and forcible woorking will destining whom it will to bee forsaken It is also iust and holie because GOD is bound to none and because it is either the exploration and triall of the creature or the punishment of sin And this withdrawing once beeing put the inclinations motions actions of the creature cannot but erre and swarue from the Lawe of GOD and bee sinnes Nowe as the inclinations motions and actions of sinners The corruption of the action or inclination God will not but permitteth are sinnes that is are repugnant to order and nature and swarue from the Lawe of GOD because they are doone without the knowledge of Gods will and purpose of obeying him So God neither will nor ordaineth nor alloweth nor commaundeth nor woorketh nor furthereth them but forbiddeth condemneth punisheth and suffereth them to be committed of his creatures and to concurre with his most iust decrees iudgementes and woorkes thereby to shewe howe necessary and needefull for the creature is the grace of the holie ghost to flie sinne and to manifest his iustice and power in punishing sinne Wherefore the permission of sinne is no idle permission or a cessation and ceasing of Gods prouidence and woorking in the actions of the wicked as if they did depend onely vpon the will of the creature but this permission is of efficacie and woorketh Jt is permission as concerning the formall cause of sinne that is corruption it selfe which the creature hath of it selfe not by anie effection or woorking of GOD but it is of efficacie and woorketh as concerning the motions and actions of the creature sinning which god effectuallie will and moueth as also concerning the withdrawing of his grace the ends whereunto he destineth directeth and bringeth the actions of them that sinne GOD then is saide to permitte sinne 1. Because his will
is the withdrawing of Gods grace Further that God doth in such sort permit sinne as that he doth not illighten their minds with the knowledge of his will or doth not bend their harts and wils which by his arcane and secrete efficacie he inclineth whither himself listeth vnto this as for the obeying of God to pursue or flie these or those obiectes that is doth not conforme the wils of sinning creatures to his will these sayinges of scripture witnes Rom. 14. Whatsoeuer is not of faith is sinne Deut. 13. If there arise among you a Prophet or a dreamer of dreames saying let vs go after other gods thou shalt not hearken vnto the words of the Prophet for the Lord your god prooueth you Deut. 29.2 Yee haue seene all that the Lord did before your eies in the land of Aegypt c. Yet the Lorde hath not giuen you an heart to perceiue and eies to see and eares to heare vnto this daie 1. Sam. 24.14 Wickednes proceedeth from the wicked but mine hand be not vpon thee Lastly in the description of prouidence it was said God directeth all both good and euil vnto his glorie and his chosens saluation that it directeth all things both good and euil to gods glorie that is to the manifesting and magnifiyng of his diuine iustice power wisedome truth mercie and goodnes And to the safetie of his chosen that is to the life ioy wisedome righteousnes glorie and felicitie euerlasting of his Church And that to these ends euen to the glorie of god safetie of his choseÌ al the counsels works of God in them also the punishments of sinne are referred of God ought to be out of controuersie seeing in al of them is beheld the glorie of god his fatherly care towards his Church Psalm 19.1 The heauens declare the glorie of god and the firmament sheweth the work of his hands Isai 48.9 For my names sake wil I differre my wrath Rom 8.28 We know that all things worke together for the best vnto them that loue god Iohn 9 3. Neither hath this man sinned nor his parents but that the works of god should be shewed on him God vseth also sinne or corruption it selfe which yet himselfe worketh not but suffereth to concurre with his owne action in the wicked 1. To shew forth both his iustice in punishing it and his mercie in remitting it 2. To woorke in vs a hatred of sinne true humilitie and an imploring of gods grace and thankefulnes of our deliuerie from sinne and death Prou. 16.4 The Lorde hath made all things for his owne sake yea euen the wicked but not wickednes for the daie of euill Exod. 9.16 Rom. 9.17.22.23 Ezech. 16.61.62.63 Gal. 3. We are further to consider the degrees of gods prouidence The degrees of Gods prouidence whereby hee tendereth the whole world mankind his chosen For he respecteth indeede and gouerneth all his creatures but especiallie mankinde as being the chiefe and principall amongst his woorkes and which beeing created according to his image he hath adorned with verie manie benefites aboue all other creatures And in mankinde especiallie those whom he hath elected and chosen to eternal life whom with the blessed Angels he maketh one euerlasting Church that in them he may dwell as in his Temple and habitation and therefore doth so guide and rule them in the whole race of their life as that all things must serue for their safetie Now haue we explicated and made plaine the definition of gods prouidence The prouidence of God is the gouerning and guiding of euery particular thing whereout ariseth a Question greatly to be considered which is whether gods prouidence extendeth it selfe to all things Aunswere Yea to euery little thing dooth the prouidence of GOD extende it selfe And that all thinges both the greatest and the smallest of them are ruled by the prouidence of GOD and that his prouidence is extended to all actions and motions of all creatures euen of those that sinne so that all thinges whatsoeuer are done come not to passe but by the eternall counsell and purpose of GOD either woorking them as they haue a respect and qualitie of good in them or permitting them as they are sinnes but moderating and gouerning all thinges euen sinne it selfe and directing them to his glorie and the safetie of his chosen is confirmed both by verie manie testimonies of Scripture and also by reasons drawen from the nature of God Testimonies Of the testimonies which may be alleadged for confirmation hereof there are certaine orders and rankes For some are vniuersall and generall which teach that all euents vniuersally are subiect to Gods prouidence Some are particular which speake both of some particular and certaine euents as also of the whole specials and generals thereof For the Scripture doth often transferre that to the whole specials generals which it speaketh of particular singular examples Wherefore it will haue all the indiuiduals singulars of the whole specials generals to be subiect to the diuine prouidence of God Of particular testimonies some belong to reasonable creatures or such as haue a wil in working be they good or bee they bad some to those which are without reason whether they be thinges liuing or not liuing Some likewise intreat of thinges contingent fortuning and casuall which soothly are such in respect of vs Some speake of necessarie thinges Nowe to all these heades as it were and principals adde we some such testimonies as are most cleare and famous for there are infinite Gods general prouidence confirmed The vniuersal and generall prouidence of God is witnessed by these Eph. 1.11 Hee woorketh all thinges after the counsell of his owne will Actes 17.25 Hee giueth to all life and breath and all thinges Num. 23.19 Hath hee saide and shall hee not doe it And hath hee spoken And shall be not accomplish it Nehem. 9.6 Thou hast made heauen and earth and all things that are therein the seas and all that are in them And thou preseruest them all Esai 45.7 I forme the light and create darkenes I make peace and create euill I the Lord doe all these things Of the prouidence of God ouer reasonable creatures the historie of Ioseph yeeldeth vs notable testimonies Gene. 45.18 Gods particular prouidence ouer creatures indued with reason You sent not me hither but God Gene. 50.20 When ye thought euill against me God disposed it to good Likewise the indurating and hardening of Pharao Exodus 3.4.7.8.9.10.14 Exodus 4.11 Who hath giuen the mouth to man or who hath made the dumme or the deafe or him that seeth Haue not I the Lord Therefore goe now and I will bee with thy mouth Iohn 9.3 it is saide that GOD woulde that hee shoulde bee borne blinde to whom CHRIST restored his sight Ios 11.6 The LORD saide vnto Iosua bee not afraide for them for to morrowe about this time will I deliuer them all slaine before Israel Iosua 21.45
The wicked are not ruled of God so manifestly as the godly and they withstand gods reâeââ wil but not his secret will 2 Obiection They who are against God are not ruled and guided by GOD. Diuels and wicked men are against GOD. Therefore they are not ruled and guided by his diuine prouidence Aunswere Wee graunt the whole reason in some respect namely that Diuels and wicked men are not ruled of God by his speciall prouidence that is by his holy spiritual lightning their minds with the knowledge of Gods wil and inclining their harts not to respect and execute in their actions their owne lustes but the knowen will of God and so themselues to woork well together with God who by them woorketh well But they are ruled and gouerned of GOD by his generall and secret prouidence or gouernement so that they cannot doe any thing but what GOD hath decreed to doe by them and are the instrumentes of his punishmentes and benefites though themselues think and respect some other thing Dan. 4.32 According to his will hee woorketh in the armie of heauen and in the inhabitantes of the earth and none can staie his hard nor say vnto him what dost thou Prouer. 21.1 The Kings heart is in the hande of the Lorde vs the riuers of waters hee turneth it whithersoeuer it pleaseth him Gen. 45. God moueth enclineth and ruleth the wicked wil of Iosephs brethren in such wise as not to kill Ioseph but freely to sell him to the Ismalites that by this meanes he might transport the family of Iacob into Aegypt nourish and multiply them and beeing oppressed by long seruitude and boundage gloriously deliuer them Isai 10. Assur though a wicked and proud King yet is called the rod of the Lords wrath Likewise the Assyrians are called the sanctified of GOD his hired souldiours dooing seruice to God whom yet their own ambition cruelty and couetousnesse carried to take weapons against the Iewes Likewise euery where in Scripture God is said to infatuate besot the wicked to strike them with a giddines to mad and amase them to effeminate them to fil them ful of fear so that their spirits faile them at the âoice of the falling of a leafe to rule the swords of the wicked with his hand to obdurate and harden their hearts By those and the like it is manifest that euen the deliberations counsels actions of the wicked are subiect to his diuine prouidence and gouernement and that it is not an idle permission in them but an effectuall woorking of God inclining their wils and guiding their actions at his good pleasure The second sophisme of the cause of sinne 1 OBiection All the actions and motions of all creatures are done by the wil and working of God Manie actions as the selling of Ioseph the Assyrians warring against the Iewes are sinnes Therefore sinnes are done by the wil and working of god Actions are not sinnes in them selues but by an accident Aunswere There is a fallacy of the accident in the Minor proposition Actions are sins not in themselues and as they are actions but by an accident by reason of the corruption of the instrument in those actions which God woorketh most iustly by him he not respecting this as to obey therin the knowen wil of God This corruption or defect of the creature the action which god worketh by the creature concur together by an accident For neither is essentiall to other neither the cause of other but each is to other accidentary For both god could haue wrought that selfesame punishment which hee inflicted iustly on the Iewes by the Assyrian sinning by an instrument not sinning and the Assyrian if it had pleased god to correct his wil might haue been notwithstanding the instrument of gods wrath and yet good how great soeuer seueritie hee had exercised towarde the Iewes As when GOD by his good Angell slaieth the wicked host of the Assyrians Sinne therefore which is in the actions of the creature is not doone by the will and woorking of GOD but by an accident to witte as God will and woorketh those actions which are sinnes by the fault of the creature The summe of all commeth to this The most good action of GOD exercised by an euill and corrupt instrument is no otherwise the sinne of the bad instrument than water which commeth pure out of the fountaine is made impure running thorough vncleane places or the best wine comming out of a good vessell waxeth sowre and eger being put in a corrupt vessell according to that of Horace Lib. 1 Epist. 2. Vnlesse the vessell bee pure whatsoeuer thou powrest in sowreth or further than the good woorke of a good iudge is the euill woorke of an euill seruant or minister or the riding of a good horse man is the haulting of a lame horse In al these is a Paralogisme or fallacy of the accident that is there is a proceeding from the essence or thing it selfe to that which is but an accident to the thing and dooth but by an accident concurre with it after this manner The going of a lame horse is a plain haulting The horse-man will and woorketh the going of the lame horse Therefore hee will and woorketh the haulting In like sort the Diuell is created and susteined by God The Diuell is wicked Therefore the wickednesse of the Diuel is from God as the author and effector thereof Both which reasons are a like sophisticall false Many thinges in respect of the creatures are sinnes in them selues 1 Reply Those thinges which are in their own kind sinnes or vnto which the definition of sin agreeth they are in themselues sinnes Many actions are in their own kind sinnes as theft lying adulterie murder Therefore they are sinnes in themselues Answer It is a fallacie reasoning from that which is in some respect so to that which is simply so For the whole argument is graunted concerning actions prohibited by God in respect of the creature as they are committed by them against the will of God knowen vnto them either by generall or speciall commaundement or as they are not doone to that end principally as thereby to doe and execute the knowen will of God The reason thereof is certaine and expresse in the Scriptures because the wil of God reueiled in his word is the only and surest rule of goodnesse rightnesse in the creatures Wherefore whose motions and actions accord with the wil of god they are in themselues good pleasing to God but those actions which disagree from his will are in themselues sinnes which God abhorreth and punisheth Rom. 14.23 Whatsoeuer is not of faith is sinne that is whatsoeuer resteth not vpon the certaine commaundement of God neither is doone to that end as thereby to obey the knowen will of God No action euil in it selfe in respect of God But the argumeÌt on the other side is false if we respect the wil of god moouing and woorking all the motions and
in it For God to will a thing is taken sometimes as for him to approue and woorke it sometimes for his permitting or not hindering a thing from being doone This to permit is in some sort to will as that he will not inhibit it although he dislike and punish it Sinne then is said to be doone GOD willing it not as if hee dooth intend like and work sinne as it is sinne but because he doth permit it that is he by his iust iudgement suffereth sinne which riseth from the corruption of his instruments to concurre in the action which he exerciseth by vitious corrupt creatures with his holy woork while he indeede mooueth and bendeth them by obiectes whither himselfe will but dooth not correct them by his spirit that so with God working well they also may worke well that is according to the knowledge of his diuine wil and with purpose of beeing obedient thereunto 4 Reply The priuation or bereauing of the knowledge of gods wil of rightnesse is from god Not to bereaue but to be bereaued of Gods knowledge is sinne as worker and effect or thereof This priuation is sinne Therefore sinne is from god as efficient thereof Aunswere There are foure termes in this Syllogisme For priuation in the Maior is taken actiuely to depriue bereaue forsake to withdrawe the grace of his spirite not to keep the creature in that goodnesse wherein hee was created nor to restore him to it beeing lost This woorke of GOD is most iust nothing repugnaunt to his nature and Lawe either because it is the most iust punishment of sinne or because God oweth nothing to any creature and therefore cannot be iniurious to any or an accepter of persons whatsoeuer hee dooth determine of his creatures In the Minor priuation is taken passiuely and signifieth as much as to want or the want of rightnesse which ought by the right of their creation to be in reasonable creatures This want bicause it is receiued is in the creatures they themselues willing procuring it against the lawe of god it is sinne in them and is not wrought by god but God not continually ruling these reasonable creatures by his holy spirit it is in them voluntarily without god either furthering or enforcing it To rule sinnes is not to worke them 2 Obiection When a creature is said to be ruled of God it is meant that his actions are from God and are directed to the glorie of God and the safetie of his chosen But the creatures euen when they sinne are ruled of God Therefore sinnes are wrought by god Answere The conclusion pulleth in more than was in the premisses For this only foloweth of them therfore the actions also of sinners as they are actions that is as they are not sins but motions wrought by god are froÌ god are ruled of him for he wil the action but the prauity naughtines of the action which is from men he wil not Moreouer God through his great goodnes ruleth guideth sins also as they are sins yet not by woorking them but by permitting them and destining and directing them to certain ends and those most good 3 Obiection Of those thinges which are done by Gods prouidence God himselfe is autor and efficient But all euils euen of crimââded offence are doone by the prouidence of God Therefore God ãâã author of all that is euill Aunswere The Maior is to be distinguished Those thinges which are doone by Gods prouidence that is Gods prouidence working them or are done aâ proceeding from it God worketh them But al euil thinges are doone by gods prouidence yet not all alike Euils of punishment because they haue in them a respect and consideration of good are doone as proceeding from the prouidence of god for god hath from euerlasting decreed them and in time order and maner determined by him woorketh them Euils of crime or sinnes as they are such are not done as from or of the prouidence of God but according vnto the prouidence of god that is they are done by the prouidence of god not working them but permitting determining and directing them to most good endes and most agreeable to his nature and Lawe For god did not decree or wil woorke them but he decreed to permit them and not to hinder them from being done by others from concurring in actions with the holy and sacred word of god The third sophisme of contradictory wils HE that will that to bee done which hee forbiddeth hath in him contradictorie and flat repugnant willes But God will that to be done which he forbiddeth in his law as robberies spoils rapes murthers Therefore hee hath contradictorie wils Aunswere The Maior is to be distinguished He contradicteth or is contrary to himselfe who will and will not the same woorke that is in the same manner and respect GOD will and will not the same but in a diuerse manner and respect Hee will and woorketh it as it is a motion and action and also a punishment of sinne or any thing agreeing with his Lawe and iustice as a triall or exercise or martyrdom of the godly He wil not neither alloweth nor commandeth nor woorketh anie thing as by reason of the corruption of the instrument by which he exerciseth his woork it swarueth from his diuine iustice and Lawe Nowe in a diuerse manner and respect to will and not to wil the same and yet to determine on that part whereof the reasons seeme strongest is not in vs much lesse in GOD absurde or repugnaunt The waste of Israel which the Assyrians wrought GOD wil as a punishment which his iustice of right did require hee wil not but condemneth and afterwardes most grieuouslie reuengeth in the Assyrians in as much as it was not the execution of Gods wrath God will the obedieÌce of all as concerning his commaunding it vnto all but not as concerning his secret working of it in whom hee will but a fulfilling of their owne wrath and lustes against his Lawe So God will that all should obeie his worde and bee saued 1. In respect of his loue towardes al. for he is delited with the death of no man 2. In respect of his commaundement and inuiting of al to repentaunce But he wil not that al be conuerted so be saued in respect of his working or efficacy that is he commaundeth al men indeed to repent and beleeue and promiseth life to all that beleeue but he doth not any where promise that hee will work by his spirit in al that they should beleeue and be saued For if he would this it must needs bee that either all should obey Gods commaundements and be saued or that God should not be omnipotent Reply If god wil one thing in signification or by his commaundement and will effectuallie or by his efficacie and working another God no dissembler he shal be changeable and dissembler Aunswere This doth not thereof followe For euen when he wil
common to all three persons yet the order and manner of woorking is different and appropriate to eache But the Ransome the Sonne onely hath paied Secondly The Sonne is called the onelie Sauiour in respect of the creature to whom hee is opposed and from whom hee is discerned that is from the woorke of saluation not the Father and the holy Ghost but the creatures onely are excluded For no creature deliuereth from sinne and death So 1. Corinth 2.16 it is saide The thinges of god knoweth no man but the Spirite of god But it followeth not hereof that the Father and the Sonne knowe not themselues For the Spirite in that place is compared with the creature not with the Father and the Sonne Replie But there haue beene manie Sauiours of the people and some of them also called by the same name as Iosua Therefore not CHRIST onelie is Sauiour Aunswere Other were termed Sauiours but in a most diuers respect First Because they carried a type of this IESVS as our true onelie and designed Sauiour by GOD. Nowe albeit the Patents of Iosua when they gaue him this name coulde not so much as suspect that by him shoulde come the deliuerie of the people of Israell yet was it decreed with GOD from euerlasting that hee as also others shoulde bee a type of the onelie Mediatour and Sauiour Wherefore by his secrete and vnknowen prouidence hee so mooued and ruled his Parentes willes that they shoulde call him Iosua Secondlie GOD by them bestowed onelie corporall and temporall benefites vpon the Israelites But by this Iesus he saueth all the chosen dispersed through the whole world from all euils both of bodie and soule from sinne and death euerlasting Thirdly Christ is the author of all good things both temporal and eternall and these he by his owne efficacie bestoweth on whom he will They were onelie instruments and ministers by whom Christ gaue safety and benefites temporal to the people 2 Iesus is the perfect sauiour 2 Moreouer that this Iesus is the perfect Sauiour and doth most perfectlie deliuer vs from all euils these places testifie Col. 2.9 In him dwelleth all the fulnes of the godhead bodilie And verse 10. Yee are compleat in him that is Christ is that one and perfect God the fountaine of all knowledge and good therefore he is sufficient for your saluation he who hath Christ cannot bee ignoraunt or want any of those thinges which are necessarie to eternal blessednes neither hath any need to aske them elsewhere 1. Iohn 1.7 The bloud of Iesus Christ clenseth vs from all sin Hebr. 7.25 Christ is able perfectlie to saue them that come vnto God by him seeing he euer liueth to make intercession for them Against the Papists merits and intercessions of saintes Hereof in the 3â question of the Catechisme is inferred a notable consequence against the Papists who couple their owne woorkes and the intercessions of Saintes with Christes merite and intercession namely that they indeede spoile and robbe Iesus of this glorie whereby hee is the perfect and onelie Sauiour Which is also true of them who seeke for but the least iot of saluation or felicitie in themselues or other thinges without Christ The collection is this He is the perfect and onelie Sauiour who bestoweth saluation neither iointlie with others nor in part onelie but full intire and whole But this Iesus the sonne of Marie is that Sauiour which is the onelie and perfect Sauiour whereof demonstration hath beene made a little before Wherefore hee bestoweth saluation neither iointlie with others neither part thereof onlie but he alone performes the whole and by a consequent they who ioine moe intercessours with Iesus or craue and expect anie part of saluation elsewhere doe indeede denie the onelie Sauiour Iesus Obiection To pray for others is to make intercession God will that one should pray for another as the Saintes for Saintes Therefore he will that one make intercession for another And by a consequent the glorie of Christ is not impeached if the intercessions of Saints be adioined vnto his intercession Answere There is an ambiguitie both in the woorde Praier and in the word Intercession God wil that one pray and make intercession for an other But this they must doe not standing on the worthines of their owne intercession and merites but on the worthines of the intercession and merites of the onely Mediatour Christ Christ maketh intercession for vs because he prayeth will and obtaineth and effectuateth it himselfe that for his owne sacrifice and prayers wee may bee receiued of God the father into fauour and bee reformed according to his image Christ therefore maketh intercession for vs by the vigour and vertue of his owne proper worthines and merite for his own worthines be is heard and obtaineth what be desireth After this sort doe not the Saints make intercession one for another Wherefore seeing the Papists faigne that the Saintes doe by their owne merites and praiers obtaine for others grace and certain good thinges at Gods handes they manifestly derogate from the glorie of Christ and denie him to bee the onelie Sauiour 2 From what euils he saueth vs. HE deliuereth vs from all euils of all both crime Christ saueth vs from all euils both of crime and paine and paine most fullie and perfectly Math 1.21 He shal saue his people from their sinnes 1. Iohn 1.7 The bloud of Iesus Christ clenseth vs from all sinne that is that it may not bee imputed vnto vs and that it may not raigne in vs but bee abolished and so wee at length leaue off to sinne Wherefore also hee deliuereth vs from all paine and punishment For the cause being taken away which is sinne the effect is taken away which is punishment Rom. 8.1 Now then there is no condemnation to them that are in Christ Iesus Iohn 10.28 I giue vnto them eternall life The saluation then which this our Sauiour Iesus Christ bringeth vs is righteousnes and life euerlasting Dan 9 24. Seuentie weeks are determined to finish the wickednes and to seale vp the sinnes and to reconcile the iniquitie and to bring in euerlasting righteousnes 1. Cor. 1.30 He is made vnto vs wisedome righteousnes sanctification and redemption 3 How he saueth HE saueth vs after two sorts First by his merite that is yeelding a sufficient punishment or satisfaction for our sinnes Christ saueth vs â By his merit whereby hee hath merited for vs remission of sinnes reconciliation with God the holy Ghost saluation and life euerlasting Vnto this beare many places of holy Scripture witnesse in plentifull sort 1. Iohn 2.2 If anie man sinne wee haue an Aduocate with the Father Iesus Christ the iust And hee is the reconciliation for our sinnes and not for ours onelie but also for the sinnes of the whole woorld Rom. 3.25 Whom God hath set forth to be a reconciliation through faith in his bloud to declare his righteousnesse by the forgiuenesse of sinnes Rom 5
death of the onely begotten Sonne of God 2 That it might be an exasperating of the punishment and so wee so much the more confirmed in a true faith when wee consider Christ by this kinde of punishment to haue taken vpon him our gilt euen our punishment also and curse according to that Cursed is euerie one that hangeth on tree Deut. 21.23 Gal. 3.13 3 That the trueth might answere according to the types and figures so we might know the types to be fulfilled in Christ For 1 The sacrifices which shadowed the sacrifice of Christ were hung vpon trees thereby to signifie that Christ should be fastned on a tree and accomplishing his sacrifice offer a holy sacrifice vnto his Father 2 The sacrifices being lifted vp on high before they were burned did signifie the exalting and listing vp of Christ on the Altar of the Crosse 3 The same was shadowed in Isaack who being laid on wood was to haue beene sacrificed of his Father 4 The brasen Serpent which Moses set vp vpon a pole in the wildernesse depainteth this kind of punishment Christ himselfe interpreted of himselfe this type of the brasen Serpent Joh. 3.14 DEAD I Beleeue in Christ dead that is I beleeue Christ not onely to haue suffered extreame torments for my sake but also death it selfe hath by his death obtained for me remission of sinnes and reconciliation with God consequently also the holy Ghost who beginneth in me a new life that I may againe bee made the Temple of God and at length attaine vnto euerlasting life wherein I shall woorship and magnifie God for euer OF CHRISTS DEATH THE chiefe Questions hereof are 1 How Christ is said to haue bin dead 2 Whether it was requisite and necessarie that Christ should die 3 What are the fruits of Christs death 1 HOW CHRIST IS SAID TO HAVE BEENE DEAD IT is needful to moue this question because of the heretikes who haue depraued the sense of this article Marcion denied that hee died indeed as also hee affirmed the whole ordinarie dispensation and ministerie of the humane nature in Christ and all those thinges which hee did vndergoe for vs to haue bin but imaginarie and that hee onely seemed to bee as a man Nestorius separated the two natures in Christ neither would haue the sonne of God but man onely to haue died Doe not boast thou Jewe saieth Nestorius thou hast not crucified God The Vbiquitaries beleeue that the humanitie of Christ from the moment of his incarnation was so indowed with all the properties of the Godhead as that only in this the humanitie differeth from the Godhead that the humanitie hath by an accident whatsoeuer the Godhead hath by and of it selfe Hereof it commeth that they imagin that Christ was in the time of his death yea when hee was inclosed in the Virgins wombe in heauen and eueriewhere not onely as touching his Godhead but with his bodie too This is it which they call the forme of God Wherefore against all these wee affirme that Christ died truely and corporallie euen by a true diuulsion separation of his soule from his bodie so that not onely his soule and body were not together euerie where but were not together in one place Mat. 27.50 TheÌ Iesus cried again with a loud voice yeelded vp the Ghost Mar. 15.37 Iesus cried with a loude voice and gaue vp the Ghost Luk 23.46 Father into thy hands I commend my spirit And when hee had saide these words hee gaue vp the Ghost Iohn 19.30 Hee bowed his head and gaue vp the Ghost But yet this is further to be added that although his soule was separated from his bodie yet the Word notwithstanding did not forsake neither bodie nor soule but remained neuerthelesse ioyned both to bodie and soule and therefore the two natures in Christ were not diuelled or sundered by that diuulsion of the soule and bodie Obiection Why then cried hee Mat. 27.46 My God my God why hast thou forsaken mee Aunswere Because of his delay and differring of help and succour For the two natures in Christ ought not to haue beene diuelled or sundered because it is written God hath purchased the Church with his owne bloude And hee was to be the sonne of God who shoulde die for our sinnes that hee might bee a sufficient price for them Hereby also it doth clearely appeare that The vnion of both natures in Christ is no Vbiquitie For the soul being separated from the bodie was not in the graue with the bodie and by a consequent not eueriewhere because that which is euerie where can neuer bee separated Obiection But as vertue that is his diuinitie is saide to haue gone out of him so also hee gaue vp the Ghost Aunswere There is a dissimilitude in these Because the diuinity remaining vnited with the humane nature yet did worke abroade without it The soule did depart from the bodie The reason of this dissimilitude is because the act of his diuinitie is increate and infinite but the act and power of his soul finite and created 2 Whether it was requisite and necessary that Christ should die IT was requisite and necessarie that Christ should die 1. In respect of the iustice of God that so his iustice might be satisfied which required the death of men by whom it was violated For the hurting offending of the greatest good is to bee expiated with the greatest punishment or with the vtmost destruction of nature that is with the death of the giltie condemned for sinne according to that Rom. 6.23 The wages of sinne is death Now it was requisite that the sonne of God should die that hee might bee a sufficient ransome for our sinnes For no creature coulde haue sustained such a punishment as should haue beene equiualent to eternall punishment and yet withall should haue beene temporal Obiection They haue deserued eternall punishment whosoeuer are not reconciled to God by Christ. Therefore the soules ought not to be separated from their bodies that they might suffer eternal damnation Aunswere It dooth not followe but this rather That therefore both bodie and soule must bee together that they maie suffer it which at length shall so come to passe 2 Jn respect of gods truth that the truth of GOD maie bee satisfied For GOD threatned and denounced death when euer wee sinned which denouncing was to bee fulfilled after sin was once committed And this is that commination or threatning pronounced by God himselfe Gen. 2.17 In the daie that thou eatest thereof thou shalt die the death Obiection But Adam did not presently die Aunswere Truely he died spirituallie eternal death and now was dead I hard saith he Gen. 3.10 thy voice There was a terrour in him and a feeling of Gods wrath a strife with death the losse of al the giftes both of body and mind But there followed the equity moderation and lenitie of the Gospell For God had not expressely saide that hee shoulde certainelie die wholy and that
woord of God is the instrumental cause Now the cause of the difference beeing known let vs in a woorde see what that difference is Three sorts of men Wee are to obserue therefore that there are three sortes of men verie much different one from another For some men are euen in profession estraunged and aliants from the church as who deny faith or repentance and therefore are openly enemies of the Church others are called but not effectuallie which are al hypocrits Others lastly are called effectually which are the Elect who are but a little portion according to that of Christ Matt. 20.16 Many are called but few are chosen 7 Whether anie one maie bee saued out of the Church None saued out of the church NO man can bee saued out of the Church For whomsoeuer God hath chosen and elected to the ende which is eternal life them he hath chosen to the means which is the inward and outwarde calling Obiection Therefore Election is not free Aunswere It is free because God chose freely both to the end and to the meanes But after he hath once destined and ordeined men to meanes hee neuer changeth Wee are here also to holde against the Anabaptistes That infantes which are borne in the church are also of the church OF PREDESTINATION THIS common place of Predestination or election and reprobation ariseth out of the former place Of the Church is ioyned with it The special questions are 1 Whether there be Predestination 2 What it is 3 What is the cause thereof 4 What are the effectes thereof 5 Whether it be vnchangeable 6 How far it is knowen vnto vs. 7 Whether the Elect bee alwaies members of the church and the reprobate neuer 8 Whether the Elect fal from the church and the reprobate remaine euer in the church 9 What vse there is of this Doctrine 1 WHETHER THERE BE PREDESTINATION Predestination proued by Testimony of scripture THAT there is predestination testimonies of scripture do confirme Mat. 20.16 Many are called but few are chosen Ioh. 15.16 Yee haue not chosen mee but I haue chosen you Iohn 10.16 Other sheep haue I also which are not of this foulde Eph. 1.5 Predestinate according to the good pleasure of his will Acts. 18.10 J haue much people in this citie Eph. 1.4 Hee hath chosen vs in him Rom. 8.30 Whom he predestinate them also hee called By these and the like places wee learne that some are elected some not and therefore there is predestination When the Question is whether there be predestination theÌ this is in Question Whether there bee any such counsell of God which hath seuered some to bee saued and others to bee reprobate Some say that Election when mention is made thereof in scripture is taken for some excellencie for which a man is worthy to bee elected or chosen as wee may say a Choise and gallant horse So also they interpret reprobation but falsely for it is the eternall counsell and purpose of God That there is Reporbation is apparent by diuerse places Reprobation proued by scripture S. Paul saieth Rom. 9.22 That god doth shew his iustice on the vessels of wrath Mat. 13.11 It is giueÌ vnto you to know the secrets of the kingdome of heauen but to them it is not giuen Iud. vers 4. who were before of old ordeyned to this condemnation Mat. 14.25 âhou hast had these thinges from the wise Iohn 10.26 Ye are not of my sheepe Pro. 16.4 He hath made al things for his own sake euen the wicked for the day of euill 1 Obiection But the promise of grace is vniuersall Aunswere It is vniuersall in respect of the faithfull that is it belongeth to all those who beleeue But it is particular in respect of al men Our aduersaries say that those which are conuerted maie fal awaie Which is to weaken and diminish the general promise Reply But it is said 1. Tim. 2.4 That God will that al men be saued But contrarie Matth. 20.16 Places of scripture reconciled concerning gods wil to saue and not to saue men Manie are called but fewe chosen Matth. 13.15 This peoples heart is waxed fat saith the Lorde least they shoulde returne that J might heale them And heere it is saide that God will that some bee not saued Therefore these testimonies are contrarie one to another Aunswere 1. God wil that al be saued as he is delited with the saluation of all Albeit elsewhere it is saide That hee reioiceth at the destruction of the wicked Prou. 1.26 yet hee reioiceth not thereat as it is a vexation or destruction of his creature but as it is an execution of his iustice 2. Hee wil that all bee saued in as much as he inuiteth al to repentance But he wil not haue all saued in respect of the force and efficacie of calling Actes 17.27 He dooth good vnto al if so be they might haue groped after him and found him Rom. 11.7 The Elect obtaine it the rest are hardened He saith verily vnto all Honesty of life pleaseth me yee owe it vnto me But he saith not to al I wil worke it in you but to the elect onely because from euerlasting it hath so pleased him 2 Obiection He that giueth vnequallie to those that are equal is an accepter of persons Aunswere It is true First if hee giueth to those which are equall vnequallie for anie outward causes or respectes that is for such causes as are not that condition in respect of which equall rewardes or punishmentes were to be giuen or not to be giuen that is when the cause which is common to both is neglected and other thinges regarded which are not the cause as riches honours and the like But here God respecteth the receiuing of this benefite and conuersion and giueth eternall life to them which haue these Secondly he that giueth vnto those which are equall vnequallie beeing bound to anie were an acceptour of persons But God giueth most freely of his meere mercy and grace Hee is bound to no man because we were his enemies therefore he might most iustly haue excluded all And if vniustice shoulde any waie fal into God which God forbid that we should think he should be vniust an acceptour of persons in that he giueth any thing at all But if thou beeing moued with pittie and compassion shouldst giue a farthing to one begger and a pennie to another thou art not therefore an acceptour of persons Matth. 20.15 Js it not lawfull for mee saith Christ to doe as I will with mine own Js thine eie euil because J am good Rom. 11.35 Who hath giuen first vnto the Lord To knowe this is behoouefull for the glory of God 3 Obiection Jt is meete and iust that he who hath taken a sufficient ransome for all sins should receiue al men into fauor God hath receiued a sufficient ransome for the sins of the whole worlde Therefore he should receiue al into fauor Christs ransome though
worketh also in them to be warie and to take heed thereof Rom. 8.3 Whom hee predestinate them hee iustified They therfore doe amisse who thinke to receiue comfort without any desire of a good conscience Replie But if they must take heed and beware they are vncertaine Aunswere No because they haue this as a spur to goe forwarde and perseuere But To bee certaine and not to haue a desire of repentance amendment of life implieth a contradiction as if thou shouldest say I am certaine of my reward therefore I will not runne for a rewarde is not giuen but to him that runneth These propositions doe mutuallie one follow another To bee certaine of saluation and to haue a desire of conuersion and amendement of life 2 What Predestination is PRedestination differeth from prouidence The difference bâtweene predestination and prouidence as a speciall from the generall For prouidence is the eternall counsell of God concerning al creatures but Predestination is the eternall counsel of GOD concerning the sauing of men and Angels Wherefore Predestination is the eternal most iust and vnchangeable counsel of God of creating men of permitting their fal into sinne and eternal death of sending his Sonne into flesh that hee might bee a sacrifice and of conuerting some by the woorde and the holie ghost for the Mediatours sake and sauing them in true faith and conuersion and of leauing the rest in sinne and eternall death raising them vp to iudgement casting them into eternal paines Here is spoken of men which shall bee saued and not saued therefore to them onely and not to Angels doth this definition of Predestination agree Election The partes of Predestination are Election and Reprobation Election is the eternal vnchaungeable free and most iust decree of god whereby hee hath decreed to conuert some to Christ to preserue and keepe them in faith and repentaunce and by him to giue them eternall life Reprobation Reprobation is such a decree of god as whereby hee hath decreed to leaue some according to his most iust iudgement in their sinnes to punish them with blindnesse and damnation and to condemne them beeing not made partakers of Christ euerlastingly That Election likewise as also Reprobation are both the decree of god these and the like sayinges doe prooue John 13.18 I know whom I haue chosen 2. Tim. 1.9 His grace was giuen to vs before the worlde was Rom. 9.18 He hath mercy on whom he wil. Both therefore election and reprobation were made by counsell and therefore both are a decree and that eternal because there is no new thing in God but all from euerlasting and the Scripture doth manifestlie saie Ephes 1.4 That God hath chosen vs before the foundation of the worlde Seeing then hee hath chosen vs hee hath therefore reiected the rest That which the verie word of choosing doth shew For whatsoeuer is chosen the same is chosen other thinges beeing reiected This Election is of grace and free that is not in respect of anie good foreseene in vs. He hath mercie on whom he will that is He giueth freely what he giueth Joh. 15.16 You haue not chosen me 3 What the causes of Predestination or Election and Reprobation The efficient cause of our election Gods good pleasure not any thing in vs. THE efficient and motiue cause is the good pleasure of God Matth. 11.26 Jt is so O Father because thy good pleasure was such God hath not foreseene any thing in vs for which he should choose vs for there can be no good in vs as of our selues For if anie good bee found in vs that hee dooth worke wholy in vs and hee woorketh nothing in vs which hee hath not decreed to woorke from euerlasting Wherefore the alone gracious and most free good pleasure of God or the alone free mercy of God is the efficient and motiue cause of our Election Ephes â 5. God hath predestinate vs to be adopted through Jesus Christ vnto himselfe according to the good pleasure of his wil. See further Roman 9.11 Coloss 1.12 2. Timot. 1.9.10 The cause of reprobatioÌ in God In like manner also the efficient cause of Reprobation is the most free good pleasure of God For wee beeing all by nature the children of wrath had al perished if sin were the cause of reprobation Wherefore the cause of reprobation is not in men themselues but that is in God his will of shewing foorth his iustice Therefore of particular men why this man is elected and he reprobated there can bee no other reason giuen but the good pleasure of God onely But the cause of damnation is altogether in men The cause of Damnation in men which is sinne The supreme final cause of Predestination is gods glorie and the last and proper final cause of Election is the manifestation of Gods goodnesse and mercie in freelie sauing the Elect. The next neerest finall cause of our Election is our Iustification when God dooth in his Sonne freely account vs for righteous Both which finall causes the Apostle compriseth in these wordes Ephes 1 6. He hath predestinate vs to the praise of the glorie of his grace wherewith he hath made vs freely accepted in his beloued Likewise of the contrarie The first final cause of Reprobation is the declaration of gods iustice seueritie and hatred against sinne in the reprobate 1 Obiection God did foreknowe our workes Therefore he choose vs for our woorks Aunswere He did foreknowe those good thinges which he purposed to woorke in vs as also he foreknewe the persons otherwise he could not haue foreknowen any good workes So could he not haue foreseene any euill except he had purposed to permit the same 2 Obiection Christs merite applied vnto vs by faith is the cause of our Election Therefore not the good pleasure of God Answere Christes merit is not the cause of election but is reckoned among the effects thereof 3 Obiection Euil workes are the cause of reprobation therefore good workes are the cause of election Aunswere Euil workes are not the cause of reprobation but of that which followeth reprobation that is of damnation Good workes go not before in him that is to be iustified muchlesse are they the cause of election but they followe in a man beeing iustified and draw their original and their perpetual efficacy and vertue from gods meâe grace 4 Whaâ are the effects of Predestination THE effect of election is the whole woork of our saluation and al the degrees of our redemption 1. The creation and gathering of the church 2 The sending and giuing of Christ the Mediatour and his Sacrifice 3. Effectuall calling of men to his knowledge which is the conuersion of the Elect by the holie Ghost and the woorde 4. Faith iustifâcation regeneration 5. Good woorkes 6. Finall perseueraunce 7 Raising vnto glorie 8. The effects of Reprobation Glorification and eternal life The effects of Reprobation are the creation of the reprobate priuation
of gods grace blinding hardening perseueraunce in sinne raising to iudgement and casting into eternal torments Obiection Diuers or contrarie causes haue contrarie effectes The effectes of election are good woorkes Therefore euil works are the effectes of reprobation Aunswere The Maior is not alwaies true in voluntarie causes For there is a dissimilitude Because God purposed onely to permit euil woorks but to worke good in vs. But the proper cause of euill works is the Diuel and euil men Replie But god hardeneth and blindeth men Blindnes is an effect of reprobation and a sinne Therefore sinne is an effect of reprobation Aunswere Blindnesse is a sinne in respect of men who admit it and as it is receiued of them and purchased by their owne demerite but as it is inflicted of God it is a iust punishment And that God doth deliuer some from that blindnesse is of his mercie Obiection Hardenesse or induration is an effect of reprobation and is a sinne God is autor of reprobation therefore of hardnes also and so of sinne Aunswere Hardnesse is an effect of reprobation but so that it is done according to reprobation but commeth not from it Hardnesse and blindnesse or exâecation are according to reprobation or according to predestination as they are sins But they are effects of reprobation or predestination as they are most iust punishmentes 5 Whether Predestinatiân âe vnchaungeable PRedestination is firme sure and vnchaungeable which maie appeare euen by thâ generall reason Predestination vnchangeable Because God is vnchaungeable and doth not depend on the interchangeable course of thinges but the same rather dependeth on his decree What therefore hee hath from euerlasting decreed of sauing the elect and condemning the reprobate that hath he vnchaungeablie decreed And therefore both election and reprobation is firme and vnchaungeable For whom he woâld and hath decreed from euerlasting should be sauâd them also hee now will and so hereafter perpetually The same alâo wee are to think concerning reprobation Neither are there wanting testimonies of Scripture whereby the same is confirmed Iohn 6.39 This is the Fathers wil that of al which hee hath giuen mee I shoulde loose nothing Isai 46.10 My councel shal stand and J wil doe whatsoeuer I wil. Mal 3 6. I am the Lord I chaunge not Ioh. 10.28 None shal pluck my sheepe ãâã of my hand Ioh. 1. â6 Yee beleeue not for yee are not of my shâepe â Tim. 2.19 The foundation of god remaineth sure and hath this seale the Lord knoweth who are his The foundation which Paul so calleth is the decree of sauing the Elâct 1. Because it is the beginning and welspring of our saluation and the end thereof and of al the meanes tending to saluation 2. It is called the foundation for the surenesse and firmenesse thereof because the same is neuer shaken These things are needefull for vs to knowe that wee maie haue firme comfort and consolation that wee may beleeue eternall life and so al other Articles of christian faith The reason is often repeated and therefore often to bee meditated of because he that denieth himself to be certain of the gracâ to come is vncertaine also of the present grace of God For God is vnchangeable 6 How far forth Predestination or Election and Reprobation is knowen vnto vs. IT is knowen vnto vs in general as That some are Elect and some Reprobate but not in speciall whether this or that man be But of our own Election euery of vs not only may but also ought to bee in speciall certaine and assured And verily thereof we shall be certaine by the effectes Euerie man ought to bee assured of his owne Election in speciall namelie by conuersion that is by true faith repentance For that we may beleeue and know that we are certainly chosen to eternal life wee are bound to beleeue in Christ and to beleeue also eternal life But this wee cannot beleeue except wee haue true faith and repentaunce And as euerie one ought to haue both these So also euery one ought certainly to hold that he is of the number of the Elect. Otherwise they shal accuse God of lying Rom. 5.2 Wee reioice vnder the hope of the glory of God Christ is our intercessour woorking our euerlasting saluation I beleeue euerlasting life that is not spiritual life onely but euerlasting also which being heere begunne I carrie hence with mee out of this life Neither onely in speciall dooth euerie one know his owne Election by faith and conuersion but it is in generall also knowen that some are Elect. The Election of others is to bee beleued in generall And in general thou oughtst not only to hope but also certainely to beleeue that there are other besides thee elected For thou art bound to beleeue the Article of the Church because that hath bin at al times nowe is But thou alone by thy selfe art not the Church and therefore thou must not saie with Elias I am left alone But to discerne of particulars and of euerie single man is not thine to do Thou art notwithstanding wel to hope of the Election of others eueÌ as concerning euery particular man In generall is the whole Election of all in speciall there is a diuerse consideration of himselfe and of others No certainetie of reprobation eitheâ concerniâg our selues or others Of Reprobation no man ought to iudge or determine any thing certainely either as touching his owne or as touching an âthers reprobation before the end of his life For he that is âor yet conuerted may be here after conuerted before he dââ No maÌ therefore ought to iudge of others that they are reprobates but to hope wel of them of himselfe euerie man ought certainely to beleeue that he is an elect For wee haue a generall commandement 7 Whether the Elect be alwaies members of the Church and the Reprobate neuer The elect are then first member of the Church when they are regenerated THE Elect are not alwaies members of the church but then first when they are conuerted and regenerated by the holy Ghost For it is said Rom. 8.9 Jf any man hath not the spirite of Christ the same is not his Likewise the church is called holy But then first are the Elect holy when they are conuerted For Saint Paul expressely saith 1. Corint 6.11 And such were some of you but yee are washed Againe Coloss 1.13 He hath translated vs into the kingdome of his deare Sonne Now some are borne liue and die in the church others are not born in it but are called either soone or late vnto the visible church some both to the visible inuisible church as the theefe on the crosse As also those of the Gentiles of whome Christ spâke Joh. 10.16 J haue other Sheepe Some either are borne in the visible church or come vnto it who neuerthelesse are not members of the inuisible and who sometimes depart from the visible Such are the reprobate who
soeuer sins ye retein they are reteined Therefore not God onely remitteth sinnes Answere The Apostles remit sinnes in that they are the signifiers and declarers of Gods remission Likewise also the Church remitteth sinnes when according to the commandement of God shee denounceth remission of sinnes to the repentant Againe one neighbour remitteth sinnes and trespasses vnto another as concerning the pardoning of the offence But God onely freeth vs from the gilt of sinne by his owne authoritie God onely washeth vs cleaâe from sinne In a worde God onely remitteth vnto vs all sinnes that is originall and actuall whether they bee of omission or of ignorance Psal 103.3 Which healâth all thine infirmities Rom. 8 1. There is no conâemnation to them that are in Christ Iesus 3 For what remission of sins is granted REmission of sinnes is granted not verily of any lenitie which is repugnant to iustice but of the free mercy of God Remission of sinne granted for Christs intercession and merit of meere grace and Gods free loue for the intercession merit of Christ applied by faith 1. Pet 3.18 Christ hath once suffered for sinnes âhe iust for the vniust that he might bring vs to God 1. Iohn 1.7 The blood of Jesus Christ clenseth vs from all sinne Colos 1.19 Jt pleased the Father that in Christ should all fulnesse dwell and by him to reconcile all thinges to himselfe and to set at peace through the blood of his Crosse both the thinges in earth the thinges in heauen Heb. 12.24 Yee are come to Iesus the Mediatour of the new Testament and to the blâud of sprinkeling that speaketh better thinges than that of Abel Eph 1.7 By Christ wee haue redemption through his bloud euen forgiuenesse of sinnes according to his rich grace For entreatie can not bee made whithout satisfaction because that were to desire that God would yeeld sâme-what of his iustice 4 Whether remission of sinnes agreeth with Gods iustice IT is true indeed that it behoueth god as a iust iudge Gods iustice satisfied for sinne by christ though it bee remitted vnto vs. not to leaue sin vnpunished and therefore not to remit it except some satisfaction bee interposed But neither doth God leaue it vnpunished for he punisheth sinnes in Christ or in the sinners themselues most sufficientlie God pronounceth vs in such sort iust as hee pronounceth vs not to be obnoxious to punishment because of the most perfect satisfaction of christ this doth not contrarie or crosse the iustice and trueth of God Obiect The iustice of God requireth that they be punished who sinne Therefore such a remission of sinnes as is granted without sufficient punishment of the party sinning is vnpossible or doth contrary crosse the iustice of god Ans It is contrary to gods iustice not to punish sin at al that is neither in him that sinneth nor in any other who vndergoeth the punishment for him that sinneth Reply To punish one that is innoceÌt in place of him that hath offended is repugnant also to Gods iustice Ans True if the innocent partie be such a one who 1. wil not vndergo the punishment 2. Is not of the same nature with the offender 3. Is not able to suffer sufficient punishment 4. Is not able to recouer out of it for God will not haue him that is innocent to perish for an offender 5. Js not able to restore and conuert the offender that hee maie thence forwarde cease to offend and further to giue him faith which maie embrace and receiue this his benefite But all these conditions are in Christ as clearly appeareth by the testimonies following Ephes 5.2 Christ hath loued vs and hath giuen himselfe for vs to bee an offering and a sacrifice of a sweete smelling sauour to god Iohn 10.15 I laie downe my selfe for my sheep Isai 53.5 He was wounded for our transgression 2. Cor. 5.15 Christ died for all that they which liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe Iohn 2.19 Destroie this temple and in three daies J will raise it vp againe Iohn 10.17 I laie downe my life that J might take it againe Ephe. 5.25 Christ loued the Church and gaue himselfe for it that he might sanctifie it Tit. 2.14 He gaue himselfe for vs âhat he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good woorkes 5. Whether remission of sinnes bee freelie giuen Our sins âted freely in respect of vs thouâh they cost Chââst âul deeâly ALbeit God remitteth not our sinnes vnto vs except a most sufficient punishment be first paied for them yet he remitteth them freely vnto vs for Christes sake whom our debts cost inough Obiect If he pardoneth them for christs satisfaction then doth he not remit them freelie Ans He remitteth them freely in respect of vs that is without any satisfaction of ours and pardoneth them for the satisfaction made by another Replie And he that after this sort pardoneth dooth not freelie pardon for this is a rule what a man doth by another that he seemeth to doe by himselfe Wherefore we our selues paie it in paying it by Christ Answ God also giueth vs freely this price and raunsome that is this satisfier and Mediatour Christ who is not bought of vs. Joh. 3.16 So God loued the world that he gaue his onelie begotten sonne that whosoeuer beleeueth in him âhould not perish but haue life euerlasting It is all one tâ hââe remissâon of sinnes and to be iust Replie The ãâã thâ ãâ¦ã vs to auoide sinne but to doe good also Therâfore ãâ¦ã that our sinne be forgiuen but also good wâârkes ãâ¦ã and necessarie that wee may bee iust Answ Tâe omâsion of good is also sinne But this also is remitted He that can doe good and doth it not is a sinner and accuâsed But God doth not hate vs neither hath he a will to punish vs for those sinnes for which Christ hath sufficiently satisfied in whom also we haue perfect remission of all our sinnes so that by his onely merit we are reputed iust before God 6 To whom remission of sinnes is giuen REmission of sinnes is giuen to all the elect and to them alone Remission of sinneâ giuen vnto all the Elect and to them onely because it is giuen to them all and alone who beleeue and none beleeue but the elect onely for the reprobate neuer haue true faith and beliefe Yet all the elect haue not alwaies remission of sinnes but all beleeuers haue it alwaies because they onely haue remission of sinnes who beleeue that they haue it But this the elect do not alwaies beleeue but then first when they are conuerted and endued with faith yet in respect of the secret and fore-determined purpose of God they haue alwaies remission of sinnes Now Infants haue remission of sinnes because they haue faith and conuersion in aptitude and inclination though not actually 7. How
iustification but as effectes of faith and as it were a testimony of their faith and thankefulnes For faith is not without her fruit Now to applie the merit of Christ is the proper act of faith but other good workes are not so though they also proceede from faith Wherefore also the apprehension of Christs merite is after another manner required in them that are to bee iustified than are other good woorkes For faith with this her proper act without which faith cannot bee considered is required as a necessarie instrument whereby we applie Christs merite vnto vs. But good woorkes are not required that by them we may apprehend Christs merite and much lesse that for them wee should be iustified but that by them we may shew our faith which without good woorkes is dead and is not knowen but by them Whatsoeuer is necessarily coherent with the cause that is not therefore necessarily required to the proper effect of that cause but good workes although they are necessarily coherent and ioined with faith yet are they not necessarie for the apprehension of Christs merit that we should ouer and besides faith by them also apply the same vnto vs. 6 Obiection The Messias bringeth euerlasting iustice and righteousnes Jmputed righteousnes is not eternall Therefore wee are not thereby iustified Aunswere It is said that Christes righteousnesse shall bee an euerlasting righteousnesse but after a diuerse manner For in the life to come wee shal bee iust after another manner than in this life For although we shall then be iust by the same righteousnes euen by the righteousnes of Christ imputed vnto vs yet with this shall also the legal iustice and righteousnesse be continued so that then also by the legall righteousnesse we shall be perfectly iust because now onely we are as concerning that but in part and beginning iust Each iustice both the iustice of the Law and the iustice of the Gospel is eternall by continuation And the iustice and righteousnesse of the Gospell that is the iustice of Christ imputed vnto vs is eternal by continuation of the imputation The iustice of the Law is eternal by continuation of good woorkes euen as it is continued by good woorkes first and beginning in this life vntill at length after this life it bee perfected and become perfect and so continue to al eternity 7 Obiection Knowledge dooth not iustifie Faith is a knowledge Therefore faith doth not iustifie Aunswere Knowledge alone dooth not iustifie But iustifieng faith is not a knoweledge onely but also a confidence and sure persuasion whereby as a meane we apply Christes merit vnto vs. And furthermore Knowledge and this sure persuasion are much different Knowledge is in the vnderstanding but this is in the will Therefore a sure persuasion or confidence is not only a knoweledge of a thing but also a will and purpose of doing or applieng that which wee knowe or of resting in it so that wee are thereby secure and take ioie of heart therein 8 Obiection Saint Iames saith cap. 2.24 Yee see then how that of workes a man is iustified and not of faith onelie Answere 1. Hee speaketh of that iustice whereby wee are iustified through our workes before men that is are approued iust or are found to be iustified but he speaketh not of that iustice whereby we are iustified before God that is whereby wee are reputed of God iust for vniust For hee saith in the same chapter Shew me thy faith by thy works and J will shewe thee my faith by my woorkes 2. He speaketh not of a true or liuely faith but of a dead faith which is without works 9 Obiection Euil workes condemne Therefore good workes iustifie Ans 1. These contraries are not matches for our euil works are perfectly euil our good workes are imperfectly good 2. Although our good woorkes were perfectly good yet should they not deserue eternal life because they are debts Vnto euil workes a reward is giuen by order of iustice vnto good works not so because we are obliged and bound to doe them For the creature is obliged vnto his creator neither may he of the contrary bind god vnto him by any works or means to benefit him 10 Obiect Saint Iohn saith 1. Ioh. 3.7 He that doth righteousnes is righteous Therefore not he that beleeueth Ans 1. He is righteous before meÌ that is by doing righteousnes he declareth himself righteous to others but before god we are righteous not by dooing righteousnes but by beleeuing 2. He sheweth there not how we are righteous but what the righteous are when he saith that hee that is regenerated is also iustified 11 Obiection Christ saith Luk. 7.47 Many sinnes are forgiuen her because she loued much Therfore good works are the cause of iustification Ans 1. Christ here reasoneth from the latter to the former from the effect which commeth after to the cause which goeth before Manie sins are forgiuen her Therefore shee loued much and because there is a great feeling in that woman of the benefite it must needes therefore bee that the benefite is great and many sins are forgiuen her That this is the meaning of Christes woordes appeareth by the parable which hee there vseth 2. Not euerie thing that is the cause of consequence in reason is also the cause of the thing it selfe which followeth in that consequence of reason Wherefore it is a fallacie of the consequent if it bee concluded Therefore for her loue manie sins are forgiuen her For the particle because which Christ vseth doth not alwaies signifie the cause of the thing folowing It foloweth not The Sunne is risen because it is day Therefore the day is cause of the rising of the Sun the contrarie rather is true 12 Obiection That which is not in the Scripture is not to be taught or reteined That wee are iustified by faith onelie is not in the Scripture neither the wordes themselues nor the sense of the woords Therefore it is not to be reteined Aunswere To the Maior we say That which is not in Scripture neither in words nor in sense is not to be reteined But that we are iustified by faith onely is conteined in Scripture as touching the sense thereof For we are said to be iustified freely Rom. 3.27 Gal. 2.16 Eph. 2.8 9. Tit. 3.5 1. Iohn 1.7 without the workes of the Law by faith without merite Not of anie righteousnesse which we haue doone The blood of Jesus Christ cleanseth vs from al sinne Therefore no woork shall be meritorious If no worke Therefore are we iustified by faith onely apprehending Christes merit Wherefore wee are necessarily to retaine the particle onelie 1. That all merite either of faith or our workes maie be remooued from this woork of our iustification 2. That it maie be shewed that faith not the merite of faith is necessarily required to iustice because the iustice or merite of Christ is giuen by faith onely and by this meane alone we receiue that iustice and
prooued by Paules words I haue deliuered saith he Hymenaeus and Alexander vnto Satan But our Ministers and Pastours of churches cannot do this Therefore it must needes be that Paul did it by special autoritie Aunswere This whole reason I graunt Wee must not follow his example if he did it alone But hereof it followeth not Therefore we maie not excommunicate For so more is in the conclusion than in the premisses And againe the Minor may bee denied because in the text alleadged it is reported only that Paul did it not in what sort and maner he did it THE THIRD PART OF MANS THANKFVLNES 86 Whenas wee are deliuered from all our sinnes and miseries without any merit of ours by the mercy of God onlie for Christes sake for what cause are we to doe good-workes BEcause after that Christ hath redeemed vs with his bloud he renueth vs also by his spirite to the Image of himselfe that wee receiuing so great benefits should a Rom. 6.13 12.1.2 1. Pet. 2.5.9.10 1. Cor. 6.20 shewe our selues all our life-time thankefull to God and b Mat. 5.16 1 Pet. 2.12 honour him Secondly that euery of vs may bee c 2. Pet. 1.10 Mat. 7.17.18 Gal. 5.6.22 assured of his faith by his fruite And lastly that by our honest and good conuersation wee may d 1. Pet. 3.1.2 Mat. 5.16 Rom. 14.19 winne others vnto Christ 87 Cannot they then be saued which be vnthankefull and remaine still careleslie in their sinnes and are not conuerted from their wickednesse vnto God By no meanes For as the Scripture beareth witnesse neither vnchast persons nor Idolaters nor adulterers nor theeues nor couetous men nor drunkardes nor slaunderers nor robbers shall e 1. Cor. 6.9.10 Ephes 5.5.6 1. Ioh. 3.14.15 enter into the kingdome of god 88 Of what parts consisteth the conuersion of man vnto God It consisteth of the a Rom. 6.4.5.6 Ep. 4.22.23.42 Col. 3.5.6.7.8.9.10 1. Cor. 5.7 2. Cor. 7.11 mortifieng of the oulde man and the quickning of the new man 89 What is the mortifieng of the old man To bee truely and hartily sorry that thou hast offended god by thy sinnes and daily more and more to hate and b Rom. 8.13 Ioel. 2.13 Ho. 5.15 6.1 eschew them 90 What is the quickening of the new man True ioy in God through c Rom. 5.1 14.17 Isa 57.15 Christ and an earnest and ready desire to order thy life according to gods will and to d Rom. 6.10.11 Gal. 2.20 doe all good woorkes 91 What are good-workes Those only which are done by a true e Rom. 14.23 faith according to f 1. Sam. 15.22 Eph. 2.10 gods law are g 1. Cor. 10.31 referred only to his glorie and not those which are imagined by vs as seeming to vs to be right and good or which are h Deut. 11.32 Ezec. 20.18.19 Js 29.13 Mat. 15.9 deliuered and commanded by men 92 Which is the Law of God God spake all i Exo. 20. Deu. 5. these wordes 1 I am the Lorde thy God which hath brought thee out of Aegypt out of the house of bondage Thou shalt haue no other Gods in my sight 2 Thou shalt make to thee no grauen Image nor the likenes of any thing that is in heaueÌ aboue or in the earth beneath nor in the water vnder the earth Thou shalt not bowe downe to them nor worship them for I the Lord thy God am a ielouse God and visit the sins of the fathers vpon the childreÌ vnto the third fourth generatioÌ of theÌ that hate me shew mercy vnto thousands of them that loue me and keepe my commandementes 3 Thou shalt not take the name of the Lorde thy God in vaine for the Lorde will not holde him guiltlesse that taketh his name in vaine 4 Remember thou keepe holy the sabboth day sixe daies shalt thou labour and doe al that thou hast to doe but the seuenth day is the sabboth of the Lord thy God in it thou shalt doe no maner of works thou and thy son thy daughter thy man-seruant thy maid seruaÌt thy cattle the stranger that is within thy gate For in six daies the Lord made heauen earth the sea all that in them is and rested the seuenth daie wherefore the Lorde blessed the seuenth daie and hallowed it 5 Honor thy father thy mother that thy daies may be long in the land which the Lord thy God giueth 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 couet thy neighbours house nor his wife nor his seruant nor his maide nor his oxe nor his asse nor any thing that is his 93 How are these commandements diuided Into two a Exo. 34.28 Deut. 4.13 10.3.4 tables whereof the former deliuereth in foure commaundementes how we ought to behaue our selues towards God The latter deliuereth in sixe commaundements what duties we b Mat. 22.37.38.39 owe vnto our neighbour 94 What dooth God require in the first commaundement That as dearlie as I tender the saluation of my own soul so earnestlie should I shun flie all c 1. Cor. 6.9 10. 10.7.14 Idolatry sorcery enchantmeÌts d Leu. 19 31. Deut. 18.11 superstitioÌ praying to Saints or anie other e Mat. 4.10 Apoc. 19.10 22.8.9 creatures should rightly f Joh. 17.3 acknowledge the only true god g Ier. 17.5 trust in him alone h Heb. 10.36 Col. 1.11 Rom. 5.3.4.1 Cor. 10.10 Phi. 2.14 submit subiect my self vnto him with al i 1. Pet. 5.5.6 humility patience k Ps 104.27.28.29.30 Js 45.7 Iac. 1.17 look for all good things from him alone and lastly with the entire affection of my hart l Deu. 6.5 Mat. 22.37 loue m Deu. 6.2 Ps 111.10 Prou. 1.7 9.10 Mat. 10.28 reuerence n Mat. 4.20 Deu. 10.20 worship him so that I am ready to renounce and forsake al creatures rather thaÌ to o Mat. 5.29.30 10.37 Act. 5.29 commit the least thing that may be against his wil. 95 What is Idolatrie It is in place of that one God or besides that one and true God who hath manifested himself in his word to make or imagin and account any other thing wherein thou reposest thy a 1. Para. 16.26 Phi. 3.19 Eph. 5.5 Gal. 4.8 Eph. 2.12.1 Ioa. 2 23.2 Ioan. 9. Jo. 5.23 hope and confidence 96 What doth the second coÌmandement require That wee shoulde not b Deut. 4.15 c. Is 40.18 c. Rom. 1.23 c. Act. 17.29 expresse or represent god by any image or shape figure or worship him anie otherwise than he hath commaunded in his word himselfe to be worshipped 97 Maie there then at all anie images or resemblances of things be made God neither ought nor can be represented by
1. Cor. 15.33 forbiddeth 110 What doth God forbid in the eight commaundement Not onely those f 1. Cor. 6 10. thefts g 1. Cor. 5.10 robberies which the magistrate punisheth but by the name of theft he comprehendeth whatsoeuer euil craftes fetches and deuises whereby we seek after other mens goods endeuour by force or with some shewe of right to h Luc. 3.14 1. Thes 4 6. conueie them ouer vnto our selues of which sort are false i Prou. 11.1 16.11 weightes false els vneuen k Ezech. 45.9 c. Deu. 25.13 c. measures deceitfull merchandise couÌterfet coine l Psal 15.5 Luc. 6.35 vsurie or any other way or meanes of furthering our estate which God hath forbidden To these we may adde all m 1. Cor. 6.10 couetousnesse and the manifolde waste and n Prou. 5.16 abusing of Gods gifts 111 What are those thinges which God here commaundeth That to my power I help and further the commodities and profit of my neighbour and that I so deale with him as I would o Mat. 7.12 desire to be dealt with my selfe and that I doe my owne woorke painefully faithfully that I p Eph. 4.28 may thereby help others also who are distressed with any neede or calamitie 112 What doth the ninth commandement exact That I beare no false q Prou. 19.5 â 21.28 witnesse against any man neither r Psal 15.3 falsifie any mans wordes neither backbite or Å¿ Rom. 1.29.30 reproch any man nor t Mat. 7.1 c. Luc. 6.37 condemne any man rashly or vnheard but auoid and u Joh. 8.44 shun with all carefulnesse all kind of lies and deceipts as the a Prou. 12.22 13.5 proper works of the Diuel except I mean to stir vp against mee the most grieuous wrath of god And that in iudgements and other affaires I follow the truth and freely and constantly b 1. Cor. 13.6 Eph. 4.25 professe the matter as it indeede is And moreouer defend and c 1. Pet. 4.8 encrease as much as in me lieth the good name and estimation of others 113 What doth the tenth commandement forbid That our hearts be not at any time moued by the least desire or cogitation against any commaundement of God but that continually and from our heart we detest all sinne and contrarily d Rom. 7.7 c. delight in all righteousnesse 114 But can they who are conuerted vnto God perfectly obserue and keepe these commaundementes No But euen the holiest men as long as they liue haue onely smale beginnings of this e 1.10.1.8 c. Rom. 7.14.15 Eccle. 7.22 obedience yet so that they f Rom. 7.22 Jac. 2.10 begin with an earnest and vnfained desire and endeuour to liue not according to some onely but according to all the commaundements of God 115 Why will God then haue his law to bee so exactly seuerely preached seeing there is no man in this life who is able to keepe it First that al our life-time wee more and more g Joh. 1.9 Psal 22.5 acknowledge the great pronenes of our nature to sin and so much the more greedily h Rom. 7.24 desire remission of sinnes and righteousnesse in Christ Secondly i 1. Cor. 9.24 c. Phi. 3.12.13.14 that wee be doing of this alwaies and alwaies thinking of that and implore and craue of the father the grace of his holy spirit whereby wee may daily more and more bee renewed to the image and likenesse of God vntill at length after wee are departed out of this life wee may ioyfully attaine vnto the perfection which is proposed vnto vs. OF PRAIER 116 Wherefore is praier necessarie for Christians Because it is the cheife part of that a Psal 50.14.15 thankfulnesse which God requireth of vs. And also because God giueth them onely his grace and holy spirit who with vnfained groninges begge them continually of him and b Mat. 7.7.8 Luc. 11.9.13 Mat. 13.12 Psal 50.15 yeelde him thankes for them 117 What is required vnto that praier which shal please God be hearde of him That we aske of the onely true God who hath c Joh. 4.22 c. manifested himselfe in his woorde all thinges which he hath commaunded to be d Rom. 8.26 1. Ioh. 5.14 asked of him with a true affection and desire of our heart and through an inwarde e Ioh. 4.23.24 Psal 145.18 feeling of our neede and miserie f 2. Par. 20.12 cast our selues downe prostrate in the presence of his diuine maiestie and g Psal 2.11 34.19 Is 66.2 builde our selues on this sure foundation that wee though vnworthily yet for Christes sake are certainely h Rom. 10.14 8.15.16 Iac. 1.6 c. heard of god euen as hee hath i Io. 14.13 15.16 16.23 Dan. 9.17.18 Mat. 7.8 Psal 143.1 promised vs in his worde 118 What are those thinges which hee commaundeth vs to aske of him All things k Iac. 1.17 Mat. 6.33 necessary both for soule and body which our Lorde Iesus Christ hath comprised in that prayer which himselfe hath taught vs. 119 What praier is that OVr l Mat. 6.9.10 c. Luc. 11.2 c. Mat. 7.9.10.11 Luc. 11.12.13 Father which art in heauen hallowed be thy name thy kingdome come thy will bee done in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as wee forgiue them that trespasse against vs And leade vs not into temptation but deliuer vs from euil For thine is the kingdome the power and glorie for euer and euer AMEN 120 Why doth Christ teach vs to cal God our father That presently in the verie entraunce and beginning of the praier he might stir vp in vs such a reuerence and confidence in god as is meete for the sonnes of god which must bee the ground foundatioÌ of our praier to wit that god through Christ is made our father and will much lesse denie vnto vs those thinges which wee aske of him with a true faith than our earthly Parents a Mat. 7.9.10.11 Luc. 11.11 denie vnto vs earthly things 121 Why is that adâed which art in heauen That we b Ier. 23.24 Act. 17.24.25.27 conceiue not basely or teââenely of gods heauenly maiestie And also that we c Rom. 10.12 looke for and expect from his omnipotencie whatsoeuer things are necessarie for our soule and bodie 122 What is the first petition Hallowed bee thy name that is graunt vs first to d Ioa. 17.3 Jer. 9.23.24 31.33.34 Mat. 16.17 Iac. 1.5 Psal 119.105 know thee aright to worship praise e Psal 119.137.138 Luc. 1.46 c. 68. c. Psal 145.8.9.17 Exod. 34.6.7 Psal 143.1.2.5.10.11.12 Ier. 31.3 32.18.19.40.41 33.11 20. Mat. 19.17 Rom. 3.3.4 11.22.23 2. Tim. 2.19 magnifie thy almightines goodnesse iustice mercie and truth shining in al thy works
of conuersio or conuersion For repentaunce dooth not comprehend both that from which wee reclaime our selues and that whereunto we are changed But conuersion comprehendeth the whole because it addeth that mutation and chaunge on which ensueth a beginning of newe life Nowe repentaunce signifieth onelie the griefe which is conceiued after the fact or sinne Moreouer the name of repentaunce is of a larger compasse than the name of conuersion For conuersion is spoken onlie of the godly who alone are conuerted vnto God and in like manner is the Greeke ãâã ãâã ãâã ãâã ãâã and the Latine Resipiscentia spoken of the godly only because by these three names is signified the new life of the godly But repentaunce is spoken of the wicked also as of Iudâs who indeede repented of his wickednes but was not conuerted because the wicked when they sorrowe or are grieued are not afterwardes conuerted or corrected Whereby also it appeareth how necessarie conuersion is vnto the godlie or those who are to be iustified therefore that moââ exhortatioÌs to amendment of life or conuersion the foundation or ground is to be laid concerning the absolute and simple necessity of conuersion it selfe in al those which are to be iustified Nowe let vs see then what conuersion is Conuersion is 1. A griefe for sinne knowen 2. An hatred and flieng of sin 3. A ioy in respect that God is pacified and pleased by our Mediatour and an earnest purpose and desire to obey God in all thinges This definition is proposed by his seuerall partes and the same is wholy and iointly set downe in the Actes of the Apostles To open their eies saith Christ that they maie turne from darknesse to light Act. 26.18 and from the power of Satan vnto God that they maie receiue forgiuenesse of sinnes and inheritaunce among them which are sanctified by faith in mee It is also defined on this wise Conuersion is a mortifieng of the old man and a quickning of the new Or It is a change or mutation of a corrupt mind life and wil into a good stirred vp by the holy Ghost through the preaching of the Gospel in the chosen on which ensue good woorkes or a life directed according to all the commaundementes of God This definition conteineth the verie causes and essence of conuersion and is confirmed by diuerse testimonies of Scripture As Isai 1.16 Wash you make you cleane 1. Cor. 6.11 But ye are washed but yee are sanctified Psal 34.14 Eschue euil and doe good 2 In what the conuersion of the godly differeth from the repentaunce of the wicked THE difference betweene the conuersion of the godly The wicked and godly repent after a diuers sort 1 Their griefe diuers Gen. 4.13 and the repentaunce of the wicked consisteth 1. In their griefe The wicked are greeued only for the punishmeÌt torment ensuing not for that they offend displease God So was Caine grieued onely in respect of his torment My iniquitie the punishment of my iniquity is greater than J can beare Behold thou hast cast me out this daie from the earth Now the godly hate indeed the punishment but they are greeued especially for that God is offended and for their sinne So Dauid Against thee Psal 51.4 against thee onlie haue I sinned my sin is euer before mee The good hate to sin for the loue they beare to vertue the wicked for the feare they stand in of punishment So in Peter was a sorrow and griefe for that hee had offended God In Iudas for his torment ensuing not for the sinne it selfe 2 Jn the cause which breedeth repentaunce in both 2 The cause of their griefe diuers The wicked repent by reason of a despaire distrust and dissidencie so that they runne more and more into desperation murmuring and hatred against God But the godlie repent by reason of faith and a confidence which they haue of the grace of God and reconciliation and so comfort and erect themselues againe in the Mediatour they trust in God and relie on him with Dauid Psal 51. Purge mee with Hyssope and J shal be cleane 3 Jn the effect 3 The effect of their griefe diuers which their repentaunce wooâââeth in them In the wicked newe obedience dooth not follow repentaunce but they goe forward in their sinnes they are mortified indeed themselues and quite destroied but the old corruption of their nature that is sin is not mortified in them and how much the more they giue themselues to repentaÌce so much the more is in them an hatred of God murmuring flying and turning away from God and an approching vnto the Diuel But in the godly newe obedience followeth accompanieth repentance and how much the more they repent so much the more dieth the old man in them and the studie and desire of righteousnes liuing well is in them so much the more encreased For the conuersion of the godly is a reuersioÌ or returning vnto God from the Diuel from sins and from their old nature 3 What are the parts of Conuersion THE parts of Conuersion are in number two The 2. parts of conuersion 1 Mortification 2 Quickening as the Apostle sheweth The mortifieng of the old man and the quickening of the new man So speak we better with the Apostle than if wee should follow them who make Contrition and Faith the parts of conuersion Nowe by contrition they vnderstand also mortification by faith they vnderstand the ioy which followeth the studie of righteousnesse newe obedience which are indeede effects of saith but not faith it selfe and coââition goeth before conuersion neither is conuersion it selfe nor any pârt thereof but only a preparing of men vnto conuersion and that in the Liect only not in others And this is the reason why they beginne the preaching of Repentance from the Law then come vnto the gospell so come backe againe vnto the Law The Old man which is mortified is a meere sinner onely namely our corrupt nature The New man which is quickned is he who beginneth to cease from sinnes namely as our nature is regenerated Mortification Mortification conteineth 1 A knowledge of sinne 2 A griefe for sin and for the offending of God 3 The flieng and shunning of sinne By this appeareth that conuersion or mortification is verie vnproperly attributed vnto the wicked because in them is not any hatred or shunning of sin neither any griefe for sinne all which mortification doth comprehend Furdermore The knowledge of sinne goeth before that griefe which is vnfained proceeding from the hart which mortification conteineth because the affections of the hart folow knowledge Wherefore knowledge or acknowledgement shall be a part or at least a cause of the other two partes in both parts of conuersion The griefe which is in the wicked when they repent is a griefe for the euill either to come or present which is punishment But the griefe which is in the godlie when they repent is
therefore neither doe we so cheerfullie and perfectlie as we ought perfourme these workes vnto God and our neighbour J see another Law in my members rebelling against the Lawe of my minde And this is the cause why the works of the godly cannot stand in iudgement 4 How our workes though not perfectlie good please God ALbeit our works be not done according vnto the Law but are contrariwise manie waies defiled they please God notwithstanding through faith and for the merit and intercession of Christ our Mediatour remaining now also intercessour for vs with his Father Whence Christ is called our High-Priest by whom our woorks are offered hee is called also the Altar wheron our works being put are pleasing to God whereas otherwise they would stincke in the sight of God The works of the person which pleaseth god so please God as the person himselfe doth Nowe the person pleaseth God by the imputation of the righteousnesse and sanctification or satisfaction of Christ beeing clad namelie with the righteousnes puritie and sanctification of Christ that is the person pleaseth God for the Mediatours sake and therefore the woorks also of the person are for the Mediatours sake pleasing and acceptable vnto god God doth not examine our vnperfect iustice our works as they are in themselues according to the rigour of the Law according to which he should rather condemn them but he regardeth and considereth them in his son Whereof it foloweth that we do as it were supplie and repaire our want defect with the perfection of Christs satisfaction 5 Why we are to doe good works OVT of the doctrine of free satisfaction humane reason reasoneth on this wise He is not bound himselfe to satisfie for whom another hath alreadie satisfied Christ hath satisfied for vs. Therefore there is no neede for vs to doe good woorks Aunswere There is more in the conclusion of this reason than in the premisses For this onely should follow be concluded Therefore we our selues are not bound to satisfie and this wee grant 1 In respect of Gods iustice which doth not exact a double paiment 2 In respect of our own saluation which otherwise should be none at all Reply Satisfaction is perfect obedience we are not bound to satisfaction Therefore neither are we bound to perfect obedience no not in the life to come For whoÌ another hath satisfied for he himselfe is not enforced to satisfie But the obedience of Christ is not a ful satisfaction for our sinnes Therefore the fomer consequence is true Aunswere There is yet more concluded than the premisses would afford For this should followe that obedience is neuer at any time to bee performed of vs as thereby to satisfie for our sins already coÌmitted or which shall be committed vntill the end of our life But it followeth not hereof that wee must not bee perfect in the life to come For then also wee shall bee bound to perfect obedience we shall be like vnto the Angels and our worke shall be perfectly good although that perfect obedience then due neither shall nor can be a satisfaction or ransome for our sinnes to wit for that obedience which we omitted in this life and yet was due to be performed of vs. For he that oweth twenty florens doth not pay his debt if he repay ten florens Wherefore the Maior proposition hath a double meaning and is true if it be taken in this sense whom an other hath satisfied for hee himselfe is not bound to satisfie to wit for those thinges for which satisfaction was made before So we are not bound to satisfie for our sinnes which we now commit For Christ hath fully perfectly satisfied his Father for all our sinnes and hath performed perfect obedience vnto the Lawe in our behalfe which otherwise wee shoulde haue performed in this life vnto the lawe and which we in this life omit and are no way able to perfourme Now for this end hath Christ satisfied for vs and redeemed vs by his bloud that at length we might in the life to come cease from sinne and performe that obedience vnto him which then we are to performe Neither dooth it for all this hereof followe that God requireth a double obedience or satisfaction of vs. For God excteth obedience hence-forward of vs as thereby to shewe our thankefulnesse and not to satisfie for those sins which we commit in this life For wee are neuer able to satisfie by that obedience which we owe for that obedience which we doe not performe neither is there any other besides Christs satisfaction required for that obedience which is not performed by vs in this life this satisfaction of christ is sufficient to expiate and doe away all our sinnes God notwithstanding doth in this life also require of vs this our obedience though yet it be but begun and vnperfect For seeing God so greatly hated sinne that satisfaction could not be made vnto him for sinne but by the death of his only begotten Sonne wee verily must also hate it euen as himselfe also coÌmandeth vs to fly abhor it from our hart and soule And Christ hath not therefore freely redeemed vs that it might hence forwarde be lawful for vs to giue our selues ouer vnto sinne but that being freed from sinne wee should hereafter begin to liue to him onely This end of our redemption which Christ himselfe respected is cause sufficient for which al of vs should necessarily doe good workes because namelie they are testimonies and effectes of that new life which is at length after this life to be accoÌplished Besides this cause there are manie others also in like sort most weightie which we wil in few words declare We are to doe good woorkes in respect of God our selues and our neighbour In respect of God 1. Because of the commandement of God Let your light so shine before men that they maie see your good workes and glorifie your Father which is in heauen God requireth the beginning of obedience in this life and the perfection thereof in the life to come Wherefore we are necessarilie to giue our selues to good workes that wee maie perfourme due obedience vnto God who requireth it of vs. Joh. 15·12 This is my commaundement that yee loue one another Rom. 6.18 Beeing made free from sinne yee are made the seruantes of righteousnes 1. Thess 4.3 This is the wil of God euen your sanctification 2. For the glorie of God The setting foorth of Gods glorie is the chiefe end why God commaundeth and wil haue good works to be don of vs that both by them we maie worship and magnifie god and others seeing the same maie glorifie our heauenly father like as that saying of christ before alleadged out of S. Matthew doth teach vs. 3 Because of that thankefulnes which the regenerat ow. It is right and iust that by whom we are redeemed and from whom we receiue exceeding great benefites and those of al sorts we should also loue magnifie worship
reuerence him and declare our loue and thankefulnes towardes him by our good workes and obedience Rom. 12.1 J beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God 1. Pet. 2.5 Yee are made an holie Priesthoode to offer vp spiritual sacrifices acceptable to god by Jesus Christ We are to doe good workes also in respect of our selues 1. That by our good workes we maie be assured of our faith Mat. 7.17 Euerie good tree bringeth forth good fruite Iames 2.20 That faith which is without workes is dead Phil. 1.11 Filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and praise of god Now by our workes we must needes know that wee haue faith because the effect is not without his cause and wee must knowe the cause by his proper effect when as therefore we find not in our selues good works or newe obedience we are hypocrites neither haue we faith but an euil conscieÌce For true faith only which neuer waÌteth al her fruites bringeth foorth as a fruitful tree good woorkes obedience amendment of life and these fruites likewise discerne and distinguish true faith from historical and temporary faith and so also from hypocrisie 2. That we maie be assured that we haue obtained remission of sinnes through Christ and are for Christes sake iustified before God for iustification and sanctification are benefites linked together which so cleaue together and that necessarily as they neuer can be seuered or pulled asunder For Christ obtained both for vs at once namely both remission of sinnes and the holy Ghost who stirreth vp in vs by faith the study and desire of good works and new obedience 3. That we maie be assured of our election and saluation 2. Pet. 1.10 Giue diligence to make your calling and election sure These proceede from the cause next going before For god hath chosen from euerlasting of his free mercy those onely which are iustified for the merit of his sonne Roman 8.30 Whom he predestinat them also hee called and them also he iustified Nowe that wee haue receiued from Christ iustification which is neuer giuen vnto the Elect without sanctification we knowe by faith And that we haue faith wee perceiue by the woorkes of faith true obedience and true conuersion 4. That by good woorkes our faith maie bee exercised cherished strengthned and aduaunced For they who giue themselues ouer to corrupt lusts against their conscience in them faith cannot be and therefore neither a good conscience neither a confidence and trust in god as beeing appeased and fauourable vnto them For wee haue through faith onelie a feeling of gods fauor towards vs a good conscience Rom. 8.13 Jf yee liue after the flesh yee shal die 2. Tim. 1.6 J put thee in remembrance that thou stirre vp the gift of god which is in thee by the putting on of my hands 5. That by good works we may shew forth and honest our life and calling Ephes 4.1 I praie you that yee walke worthie of the vocation whereunto yee are called 6. That wee maie escape temporal and eternal punishmentes Matth. 7.19 Euerie tree that bringeth not forth good fruit is cut off and cast into the fire Rom. 8.3 If ye liue according to the flesh ye shal die 7. That we maie obtaine corporall and spirituall rewardes which according vnto the promise accompanie good workes 1. Timot. 4.8 Godlines is profitable vnto al things which hath the promise of the life present and of that that is to come Except God woulde haue the hope of rewards and the feare of punishments to be motiue causes vnto good works he would not vse them in admonitions We must doe good woorkes also in respect of our neighbour 1. That wee maie bee profitable vnto our neighbours by our good example and so edifie them 1. Cor 15. All things are for your sakes that most plenteous grace by the thankes-giuing of manie maie redound to the praise of god Phil. 1.24 That I abide in the flesh is more needefull for you 2. That offences maie bee auoided Matth. 18.7 Woe bee to that man by whome offences come Rom. 2.24 The name of god is blasphemed among the Gentiles through you 3. That wee maie winne vnbeleeuers and by our woordes and deedes and example conuert them vnto Christ Luk. 22.32 When thou art conuerted strengthen thy brethren We see now then what are the causes for which we must necessariely doe good workes as also how or in what sense our workes are said to be necessarie for vs vnto saluation to wit not as a cause of our saluation but as mean or way without which wee come not vnto it And after the same sort also it maie be said That good woorkes are necessarie vnto iustice and righteousnes or vnto iustification or in them that are to be iustified namely as a consequent following iustification wherewith regeneration is vnseparably ioined But yet I would not vse these kindes of speaking 1. Because they are ambiguous doubtful 2. Because they breed contentioÌs minister occasioÌ of cauilling vnto the aduersaries 3. Because the Scripture doth not vse them which must be followed of vs in speaking 6 Whether good woorkes merit any thing before God THIS sixt question ariseth out of the fift as the fourth did out of the thirde For when men heare that wee receiue rewardes by our woorkes they presently conclude that we merit somewhat by them Wherefore wee are to know that good workes indeede are necessarie and therefore are to bee doone also for the rewardes ensuing them but yet that they merit nothing no not the least of gods giftes either corporall or spirituall The reasons hereof are most true and most euident 1 Our woorkes are vnperfect wherefore we can merit nothing by them Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to the other so that yee do not the same thinges that yee would 2 The good workes what euer we are able to doe are all due Luk. 17.10 When ye haue doone all those thinges which are commanded you say we are vnprofitâble seruants 3 Our woorkes are impure and vitious how-euer they seeme most good Isay 64.6 Wee haue all beene as an vncleane thing and all our righteousnesse is as filthy cloutes Phil 3.8 J thinke all things but losse for the excellent knowledge sake of Christ Jesus my Lord for whome I haue counted all thinges losse and doe iudge them to be dongue that J might winne Christ 4 If we doe any good woorkes they are not ours but are belonging to god onely Phil. 2.13 Jt is god which worketh in you both the will and the deede euen of his good pleasure 1. Corinth 4.7 What hast thou which thou hast not receiued We are euill trees if then we doe any good that must needes come from God onely Mat 20.15 Is it
distinguished from that presentnes of minde and courage which through a cogitation and thinking on Gods wil ought to bee raised and stirred vp in al especially in gouernours 1. King 2.2 Bee strong and shew thy selfe a man Hither appertaineth the example of the spies of the land of Canaan and of the people being out of heart and despairing for euer compassing and possessing of it Numb 13. and. 14. Like vnto this vertue is warlike fortitude which is a defendres of iustice an vndertaking of the iust defence of our selues or others albeit it be not without peril and danger War is either a necessary defence against those that exercise robbery and outrages or cruelty against the people or a iust punishment for grieuous iniuries sustained which is vndertaken by force of armes Jndignation or zeale is a vertue iustly offended wrath for the reproch of Gods name the vniust hurting of our neighbor for some grieuous iniury which is done either against God or our innocent neighbor hauing moreouer a desire as ability and strength affordeth to repel and reuenge the iniury done against God or our neighbours according to Gods commaundement Judg. 8. Gideon said to Zebah Zalmunna The men that ye slue at Tabor were my brethren euen my Mothers children as the Lord liueth if ye had saued their liues I would not slaie you And Iud. cap. 20. The Israelites wage war against the Beniamites for the wickednes coÌmitted against the Leuites wife As therfore vniust wars are forbidden by this commaundement so iust warre is allowed in the fift commaundement as a part of the Magistrates duty towardes his subiectes and in this commaundement as a defence both of his owne and others safety life and consisteth partly in iustice not hurting and punishing partly in fortitude and indignation For either it is as before was said a necessary defence against those that exercise robbery and violence or cruelty against the people or a iust punishment for grieuous iniuries which is vndertaken by ordinary autority with force of arms 1. Sam. 25.28 My Lord fighteth the battles of the Lord. Hither also belongeth the defence of their owne life and their neighbours which priuate men vse against vniust force and violence when necessity suffereth not the Magistrates aide to be required For when the Lawes and the Magistrate arme a priuate man against a robber or adulterer he vseth then the sword not vnaduisedly taken but iustly deliuered into his hand by the Magistrate as beeing the Magistrates deputy and minister So Moses slue the Aegyptian in defence of the Israelite The vertues benefiting or doing good which namely consist in doing good turns are these Humanity Mercy Amity Humanitie or the loue of man is a true sincere good will both in mind and wil and heart towards others and a declaration thereof in words behauiour and duties conuenient and possible This selfe same vertue in the Scriptures is called the loue of our neighbour which in Philosophy is termed Humanitie for by this vertue all men perfourme that vnto others which they woulde haue to bee doone vnto them-selues Roman 12.10 Bee affectioned to loue one another with brotherlie loue Galath 6.10 Let vs doe good vnto all men but especiallie vnto them which are of the house-holde of faith Mercie is a vertu which hath a fellow-feeling and taketh compassion of the calamities of good men or of those who sinne through ignorance or infirmity endeuoreth to take theÌ away or to assuage them as much as equitie gods glory permitteth neither reioiceth at the calamities of the very enemies themselues Or it is sorrow for the calamities of innocent men or such as fal through ignorance or infirmity a desire to asswage or take away their calamities by honest means Amity is a vertue coÌprehended vnder humanity as a special vnder his general it is a mutual sincere good wil between good men wel known one to another performing mutual and possible duties or It is a vertue rendring mutual and sincere good wil and perfourming mutual duties such as are iust lawfull and possible kindled by the knowledge of vertue and by communication in both parties Jt is different from loue in that loue stretcheth both to the knowen and vnknowen but amity or frindship extendeth onely vnto those that are knowen one to another that for some vertues appearing in them The partes then of al that which is commanded vs in this commandement are 1. That our neighbour liue 2. That hee liue wel by our assistaunce and endeuor vnto the vtmost of our power The vices contrarie to the vertues of this sixt commaundement VNTO particular iustice hurting no man is opposed 1. Iniustice hurting men namely a wil to hurt men and al vniust endammaging hurting or iniuring 2. Remisnesse when they are not hurt who are to be hurt by them vnto whom the execution thereof belongeth Vnto mildnesse is repugnaunt 1. Vniust anger hastinesse grudging immoderate reuenge hatred and spite Anger is a short madnesse Hastinesse is angrinesse or a readinesse vnto anger 2. Remisnes when a man is not moued for grieuous iniuries Vnto equabilitie or equitie is repugnant 1. Jmmoderate Rigour when there is had no regard of circumstances whereof it is saide Extreme right is extreme wrong likewise cruelty and vniust seuerity 2. Remisnesse that is not to be moued at such things whereat we ought to be moued when god commandeth Likewise partiality accepting of persons Vnto peaceablenesse is opposed 1. Jn the excesse Remisnesse when as thou so couetest to keepe peace that thou doest not respect Gods glory neither thine owne and thy neighbours safety This is an vniust gratifieng 2. Jn the defect al vniust or vnnecessarie speeches Contentions backbitinges slanders whisperings Vnto iustice commutatiue in punishmentes is contrary 1. In the defect remisnesse when that is not punished which ought to bee punished 2. Jn the excesse cruelty vniust and ouer-great seuerity priuate reuenge false pretending of strict iustice Briefly vnto punishing iustice is repugnaunt iniustice which either doth not at al punish or doth vniustly punish Vnto fortitude is opposed In the defect timerousnesse the betraying of anothers safety when thou art able to vndertake his defence likewise a shunning of such daungers as God hath commanded vs to vndergoe 2. In the excesse rashnesse or fool-hardinesse which is to vndertake things vnnecessary or impossible Vnto indignation are contrary 1. Vniust anger 2. Remisnesse and slownesse when there is no sharpnesse or earnestnes shewed in being iustly offended with iniuries in reuenging them Likewise vnto this are the same repugnaunt which are vnto peaceablenes Vnto humanitie are opposed 1. Selfe-loue with a neglect of others 2. Jnhumanitie 3. Spitefulnes or hatred against others or a shewe hereof 4. Vniust pleasurings and gratifiengs Vnto mercie are contrary 1. In the defect vnmercifulnes crueltie hard-heartednesse not to haue compassion of those of whom we are to haue compassion
and accomplishing by them his owne work and counsel either he reueileth not at al his wil vnto them or moueth not their will to haue his reueiled will as the ende and leuill of their action This difference of the works of God the diuel euen Gods working of his iust work by the Diuel but permitting only the sinne of the Diuel is euidently confirmed by the story of Iob cap. 1. 2. where God purposeth to try Iob but the Diuell to destroie him The same is likewise confirmed by the story of Achab 1. King 22. and by that prophecy of the Apostle concerning Antichrist 2. Thessal 2. where the Diuel seduceth men to destroy them and God wil haue them to be seduced thereby to punish them and suffereth the Diuel by sinning to execute and fulfil his wil. 2 What is To lead into temptation WHEN god is said to lead vs into temptation it is meant that God according to his most iust will and iudgement trieth vs. Now to lead vs into temptation wherewith the Diuel tempteth vs is that God permitteth the diuel to solicite vs. Lead vs not into temptation that is Suffer vs not to be tempted aboue our power neither suffer the diuell so to tempt vs that either we sinne or wholy reuoult from thee Obiection Temptations which are good in respect of god are euil in respect of the diuel and yet notwithstanding into them doth god lead vs Therefore god is the cause of sinne Aunswere This reason conteineth a fallacy of the accident They are sinnes in respect of the diuell because hee will thereby allure vs to sins in respect of God they are not sinnes because they are a trial and a reclaiming of vs from sinnes as also because they are a confirmation and strengthening of our faith Wherefore as temptations are trials chastisementes martyrdomes they are sent of God but as they are euill and sins God wil them not because to wil them is to approoue and work them Now we here in this petition pray against both which also wee briefly touched before namely our trial allurement or soliciting to sinne For we desire first that God wil not tempt vs to try vs but yet with a condition of his wil pleasure if he do tempt vs yet that he wil not tempt vs aboue our strength that also he will giue vs strength Secondly we desire that he wil not suffer the Diuel or the world or our owne flesh to solicite vs to sinne or if he suffer them that yet himselfe wil bee present with vs that we fal not wholy into sinnes 3 What is To deliuer vs from euill BY the name of Euill some vnderstand heere the Diuell some sinne some death but the best is to comprehend in it al euils both of crime pain whether they be present or to come When as then we desire that God will deliuer vs from euil we desire 1. That he wil send no euil on vs but deliuer vs from al euils present and to come both of crime and paine 2. That if he send on vs any euils that he would mitigate them in this life and turne them vnto our saluation that they maie be good and profitable vnto vs. 3. That he wil at length in the life to come fully and perfectlie deliuer vs and wipe awaie euerie teare from our eies Wee must obserue that this petition is so the last of al the rest as that from this we return to the former from whence we began He is our perfect Sauiour but he shal not be a perfect Sauiour without this petition The later part of this petition being opposed by way of contrariety to the former part sheweth how the former part is to be vnderstood For when he saith But deliuer vs from euil it sheweth that we shall be lead into temptations and euils and that therefore we must subiect our will vnto the will of God pray that we fal not into euils if it be his wil or that he wil deliuer vs if we be fallen into euils 4 Why this petition is necessarie THIS petition is necessarie 1. In respect of the multitude and power of our enemies and the greatnes of euils and our owne weaknes and infirmitie 2. In respect of the former petition for the obteining thereof because our sinnes are not remitted except we persist in faith and repentance If then we wil that God remit and pardon vs our sinnes wee must stand stedfast in faith and repentaunce but steadfast wee shall not stand if we bee tempted aboue our strength if wee fal into sinnes if lastly we reuoult from God himselfe Obiection We are not to praie against such things as are good and profitable for vs. The temptations of god as trials diseases pouertie sending of false Prophetes are good things and profitable vnto vs wee are not therefore to praie against the temptations of god Aunswere The Minor conteineth a fallacy of the accident Wee are not to pray against such things as are good and profitable that is which are by themselues profitable or good But afflictions trials crosses and other temptations are by themselues euil and vnprofitable and not good But yet they are good and profite vs onely by an accident which accident is the mercie of God accompaning them without which they are not only not profitable but also a part of death a most present way to death both temporall and eternall Wherefore as afflictions and crosses are euil by themselues so farre foorth wee praie against them but as they are good and profitable vnto vs that beleeue so we praie not against them or wee praie not against that good which concurreth with afflictions the crosse but against the crosse it selfe afflictions which are by themselues euil because they destroie nature So also we pray against death as being euil by it selfe and christ himselfe also praied against it Matth. 26.39 Let this cup passe from me neuertheles not as I wil but as thou wilt As then death was a destruction a torment and euill so Christ praied against it and woulde it not yea neither woulde the Father himselfe it as it is so considered But as Christs death was a Raunsome on the crosse so both Christ and the Father would the same 2 Obiection What things God wil those things ought we not to refuse But God wil our temptations Therefore we maie not refuse them Answere What things God wil those we ought not to refuse that is in such respect as he wil that we suffer them with a submitting of our will vnto his diuine will or such things as he simply wil. But God wil not simplie temptations nether in this respect as they are a destruction but as they are exercises of faith and praier or martyrdomes or a trial of our conscience and in this respect and so farre we ought also to wish them but not simply And that we are not simply to wil or wish temptations or afflictioÌs it
hereby easily appeareth because it is patience to suffer them which it should not be but rather our duty if we ought simply to wishe them neither might wee praie against them God will not therefore that wee wish for euils as euils but as euils are good so wil he haue vs to bear them patiently 3 Obiection What thou shalt not obtaine that thou desirest in vaine But we shal not obtaine neuer to fal into temptation Wherefore in vaine doe we desire it For al that will liue godlie in Christ Iesu must suffer persequutions Aunswere This is a fallacy putting that for a cause which is no cause For therefore desire we that we be not lead into temptation not because we are wholy to be deliuered but 1. Because wee are deliuered from manie things in which we should perish if wee should not request deliueraunce This is a cause sufficient 2. That those euils also into which we fal maie be good and profitable vnto vs. And to those which desire in general deliueraunce wil God graunt these two so great blessings But yet notwithstaÌding by reason of the remaines of sinne in vs hee wil haue this benefit to be imperfect which neuerthelesse we are to aske vvholy with submitting of our will vnto the will of God and with ful persuasion that in the life to come we shall wholie attaine vnto it Now we are to obserue the order coherence of these petitions 1. The Lord commaunded vs to desire the true knoweledge of God his promise which is the cause of al other his blessings 2. Hee willeth vs to desire that god woulde gouerne vs by his spirite and so continually preserue and confirme vs in this knowledge 3. That euerie of vs maie do and fulfil thereby his duty in his vocation and calling 4. That he would giue vs those things whereby euery one may doe his duty namely corporall blessinges The fourth petition then agreeth with the former because if we must at al be in our own vocation and calling we must liue and haue thinges necessary for the mainteinaunce of our life 5. He adioineth next after the petition of spiritual and corporal blessings a verie fit obiection of our vnwoorthines That thou maiest giue vs spiritual corporal blessings forgiue vs our debts Wherefore the fift petition is the ground and foundation of the rest which being ouerthrown the rest fal to ground For if thou resolue not that thou hast god gracious and fauourable vnto thee how shalt thou haue him to be merciful how shalt thou continu in that knowlege which thou hast not how shalt thou doe thy duty and the wil of God seeing thou art his enemy and endeuourest the contrarie how shalt thou ascribe al things to god how shal they turn to thy saluation 6. After the petition of spirituall and corporall blessinges there followeth lastlie the petition of our deliueraunce from euils both present and to come And from this last petition we returne againe to the first Deliuer vs from all euils both of crime pain both present to come that we maie know thee to be our perfect sauior so thy name may be hallowed sanctified of vs. THE CONCLVSION OR LAST CLAVSE OF THE LORDS PRAIER For thine is the kingdome the power and the glorie for euer and euer AMEN THIS last clause of the praier serueth to confirme our faith and beliefe or confidence of beeing heard obtaining our desire to wit that God will and is able to giue vs those things which we desire Thine is the kingdome The first reason is drawen From the dutie of a king which is to hear his subiectes to defend and preserue them Therefore thou O God seeing thou art our king mightier than al our enemies hauing al things in thy power good and euil euil so that thou art able to represse them good so that there is no good so great which thou canst not giue as is agreeing and standing with thy nature and seeing wee are thy subiects be present and assist vs with thy power and saue vs as who art louing vnto thy subiectes and thy protection and safegard is alone sauing and preseruing He is called a King 1. Because he hath power ouer all creatures 2. Because he is the peculiar King of the Church And the power The second reason is drawne from the power of God Hear vs O God and giue vs what we desire because thou art mightier than all our enimies thou art able to giue vs all thinges and thou only art able in thee alone resteth this power ioyned with exceeding goodnes And the glorie The third reason is taken from the end or finall cause We desire these things for thy glorie Of thee alone the true God and soueraign King we desire and expect all good thinges and so we yeeld vnto thee this thy glory and this thine honour and professe thee to be the autour and fountaine of all good thinges And verily because this glory is due vnto thee therfore also do we desire theÌ of thee Hear vs therfore for thy glory especially because thou wilt also for thy glorie sake giue vs those thinges which wee desire For what things serue for thy glory the same wilt thou performe and doe but those thinges which we desire serue for thy glory therefore thou wilt giue them vs. Giue vs therefore these thinges that we desire the glory shall returne redound vnto thee if thou deliuer vs. For so shal thy kindome power and glory be manifested Obiection Wee seeme to bring persuasiue and moouing argumentes vnto God whereby we maie moue him to doe what wee desire But in vaine are reasons vsed to him who is vnchaungeable God is vnchangeable Therefore in vaine vse we these reasons vnto him Aunswere This is a fallacy putting that for a cause which is no cause For we graunt this argument in respect of God but not in respect of vs. For we doe not when wee thus speake vse reasons to moue God or persuade him to doe it but to persuade our selues that God wil doe this and to confirme and assure vs that we shal be heard and to acknowledge our necessity and the goodnes truth of god Wherefore these reasons are not adioined to our praiers as thereby to moue god but only to confirme and assure vs that god wil doe what we desire because these are the causes why he doth it Jt shal bee for thy glorie therefore thou wilt doe it because thou hast care of thy glorie Thou art a most good King therefore thou wilt giue these thinges to thy subiectes Thou art most powerful mighty therefore thou wilt shewe thy power in giuing these gifts which are most great and which can bee giuen of none other but of thee alone Amen This is added not as a part of the praier but 1. Because this particle noteth a true and sincere desire and wish wherewith we wish that we maie be heard 2. Because this
19. By the obedience of one manie shall bee made righteous Isay 53.5 Hee was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him and with his stripes wee are healed All wee like sheepe haue gone astraie we haue turned euerie one to his owne waie and The Lord hath laide vpon him the iniquitie of vs all 2. Cor. 5.21 Hee hath made him to be sinne for vs which knewe no sinne that we should be made the righteousnesse of God in him Gal. 3.13 Christ hath redeemed vs from the curse of the lawe when he was made a curse for vs that the blessing of Abraham might come on the Gentiles through Christ Iesus that wee might receiue the promise of the spirite through faith Gal. 4 4. God sent forth his sonne made of a woman and made vnder the lawe that is made an execration or curse Gal. 3.13 For we are deliuered not from the obedience but from the curse of the lawe that hee might redeeme them which were vnder the lawe that we might receiue the adoption of the sonnes Heb. 9.14 How much more shall the bloud of christ which through the eternall spirite offered himselfe without spot to god purge your conscience from dead woorkes to serue the liuing god Heb. 10.10 By the which will we are sanctified euen by the offering of the bodie of Iesus christ once offered By these and verie many the like places of Scripture it is manifest that for Christes merite wee are not onely freed from punishment the remission of our sinnes being obtained but are also reputed righteous before GOD adopted of him to bee his sonnes blessed endewed with the holy GHOST sanctified and made heires of euerlasting life Nowe this so great force and power fully and perfectly to deliuer vs Why Christs death was of such force as fully and perfectly to saue vs. and further to bestowe most perfectly saluation on vs the death and punishment of Christ which is a most perfect merite hath first by the worthinesse of the person because hee that suffered it is God Acts. 20.28 God hath purchased the church with his owne bloud Hebrewes 9.14 which through the eternall spirite offered himselfe Hereof therefore is it that the obedience of the Sonne in punishment or satisfaction surpasseth the righteousnes and punishment or satisfaction of all the Angels and is a sufficient price and merite for so many and so great blessinges Againe it hath this force by the greetiousnesse of the punishment because hee susteined the torments and feeling of GODS wrath for all the sinnes of the whole woorlde Hee descended into hell For hee suffered so great torments thât euen those who are euerlastingly damned cannot sustaine so great and so sufficient afflictions and tormentes and therefore cannot satisfie the wrath and iustice of God Obiection The sufficient punishment for sinne must needes bee eternall But the punishment of CHRIST for our sinnes was not eternall Therefore was it not sufficient neither dooth it merite Aunswere The Maior hath not a sufficient enumeration either it must bee eternall as the reprobates punishment or equiualent to eternall as was the punishment of Christ for the causes euen now specified Secondly Christ saueth vs by his efficacie power 2 Christ saueth vs by his efficacie and powerful working operation whereby hee effectually applieth vnto vs his merited deserued benefits that is 1. He iustifieth vs by imputing vnto vs that satisfaction which he performed vnto the law for our sins 2. He giueth vs by the ministerie of his word the holy ghost by whom he worketh in vs both faith whereby we appling Christs merite vnto our selues maie be assured of our iustification in the sight of god through the force thereof also conuersion or the desire loue of new obedieÌce and so by his word spirit he gathereth his Church 3. He confirmeth this his collected gathered Church defendeth and preserueth it in this life against the force of Diuels and the world and against all the corporal and spiritual assaultes of all enimies euen to the end so that not one of those which are conuerted perisheth 4. And at length their bodies being raised from the dead he fullie deliuereth his church aduanced vnto euerlasting life and glorie from all sinne and euill The efficacie therefore whereby the sonne saueth vs compriseth the whole benefit of our redemption which hee bestowed on vs by faith through the vertue and woorking of his spirite For what benefites he merited by his death hee dooth not retaine them vnto him-selfe but beestoweth them on vs. For saluation and life euerlasting which him selfe had before hee purchased not for him-selfe but for vs as beeing our Mediatour The gift of the holy Ghost is part of our saluation Hereby wee may vnderstand that the giuing of the holie Ghost is a part of our saluation or deliuerie by Christ Iesus our Mediatour For the holy Ghost is hee by whom Christ effectually performeth this which hee beeing our intercessour with his Father hath promised his Father in our behalfe that is hee teacheth vs by illuminating our mindes with the knowledge of GOD and his diuine will and regenerateth or sanctifieth and guideth and establisheth vs that we may begin the studie of holines persist and profit therein vntil sinne be fully abolished in vs and sinne being abolished death must also needs be abolished which that hee might together with death destroy Christ was sent of his Father into the woorlde Of this efficacie or effectuall operation speake these places Colos 1.14 In the Sonne wee haue redemption through his bloud the forgiuenesse of sinnes Isai 53.11 By his knowledge shall my righteous seruaunt iustifie manie Iohn 1.9 That was the true light which lighteth euerie man that commeth into the world that is hee is the author and fountaine of all light both naturall in all Angels and men and spirituall in his elect and chosen Iohn 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom hee will Iohn 15.26 I will send vnto you from the Father the spirite of truth Matthew 3.11 Hee that commeth after me will baptize you with the holie Ghost and with fire Ephes 4.8 When hee ascended vp on high hee gaue giftes vnto men Hee ascended that hee might fill all thinges Luc. 10.22 No man knoweth who the Father is saue the Sonne and hee to whom the Sonne will reueile him Iohn 1.18 No man hath seene GOD at anie time the onelie begotten Sonne which is in the bosome of the Father hee hath declared him Matthew 28 2. I am with you alway vntill the ende of the woorld Iohn 14.18 I will not leaue you comfortles Iohn 10.28 My sheepe shall neuer perish neither shall anie plucke them out of mine hand 1. Iohn 3.8 For this purpose appâââed the Sonne of God that hee might loose the woorkes of the Diuel Iohn 16.54 I will raise him vp at the last
signifie Christ which hereafter shoulde bee exhibited the newe Christ who alreadie was exhibited is apparant by the interpretation deliuered of them in holy writ whereof wee spake in the definition Now they differ in clearenes because in the newe Testament the ceremonies are purer signifiyng things complete and perfect In the old were moe rites shadowing thinges to come all the circumstances whereof were not as yet declared The confirmation of the 15. conclusion What the Ministers doe in Gods name in the administration of the sacraments also that God by the sacramentes signifieth that is teacheth offereth promiseth vs the communion of Christ was declared in the second confirmation Hereof followeth the next which is that the holie ghost dooth mooue our heartes by them to beleeue For seeing the sacraments are a visible promise they haue the same authoritie of confirming faith in vs which the promise it selfe hath which was made vnto vs. Of this followeth the third For that which serueth for the kindling or raising of faith in vs the same also serueth for the receiuing of the coÌmunion of Christ his benefits And because we attaine vnto this by faith Therefore it is said The bread is the communion of the bodie of Christ Baptisme doth saue vs. Neither yet doth the holy Ghost alwaies confirme and establish faith by them as the examples of Simon Magus and of infinite others doe shewe That the vse of them hurteth without faith hath beene prooued in the second Conclusion The confirmation of the 16. conclusion The sacraments without the word going before doe neither teach nor confirme our faith because the meaning and signification of them is not vnderstood except it be declared by the woorde neither can the signe confirme anie thing except the thing bee first promised An example hereof are the Iewes who obserued and nowe doe obserue the ceremonies but adioine thereto the not vnderstoode promise of the grace and benefites of Christ Without the Word those who are of vnderstanding are not saued either by doctrine as by ordinarie means or by an internal and extraordinarie knowledge Joh. 3.18 Hee that beleeueth not in the sonne is alreadie condemned Rom. 3.17 Faith commeth by hearing and hearing by the woorde of god But they may bee saued without the sacramentes because although by some necessitie they bee depriued of these yet they may beleeue as the theefe did on the Crosse Or if they be infants according to the condition of their age they are sanctified as Iohn in the wombe and many infants also in the wombe who died before the day of circumcision The Woord also is to bee preached vnto the wicked because it is appointed to conuert them But the sacraments are to bee administred vnto them who are acknowledged for members of the church because they are instituted for the vse of the church onely Act. 8.37 Thou maiest be baptized if thou beleeuest The confirmation of the eighteenth conclusion The confirmation thereof is manifest by the Passeouer and other sacrifices as also by the sabboth which all were commaunded by God that the godly might celebrate and worship God and shew themselues gratefull vnto him and might withall take the signes and tokens of those benefits of God which they receiued by the Messias So Baptisme is a confession of christianity and a signe whereby Christ testifieth that wee are washed by his bloode The supper of the Lord is a thankesgiuing for the death of Christ and an aduertisement that we are quickened reuiued by his death are made his members shall remaine continue with him for euer OF BAPTISME THE principall questions are 1 What Baptisme is 2 What are the ends of Baptisme or for what it was instituted 3 What is the sense and meaning of the words of the institution thereof 4 What are the formes and kindes of speaking of Baptisme 5 Who are to be baptized 6 The lawful and right vse of Baptisme 7 In place whereof Baptisme did succeede 8 Howe Baptisme agreeth with circumcision and in what is differeth from it WHAT BAPTISME IS BAptisme is an externall washing instituted by the sonne of God with the pronouncing of these words I baptize thee in the name of the Father and the Sonne and the holy Ghost to bee a testimonie that he who is so washed or dipped is reconciled through Christ by faith and is sanctified by the spirite vnto eternall life Goe saith Christ and teach all nations baptizing them in the name of the Father and the son the holy ghost It may also be fitly defined on this wise Baptisme is a ceremony instituted by Christ in the new testament whereby wee are washed with water in the name of the Father the sonne and the holy ghost to signify that we are receiued into fauor for the bloode of Christ shed for vs and are regenerated by his spirite and also to bind vs that hereafter we endeuour in our actions and deedes truly to testifie newnesse of life We are said to be receiued into fauour for the blood of Christ shed for vs to wit on the crosse that is for christs whole humiliation applied vnto vs by faith Baptism no bare signe onely Obiection Baptisme is said to be an external washing of water therefore baptisme is a bare signe onelie Aunswere This is a fallacy of diuisioÌ diuiding those things which are to be ioined Because when wee say that Baptisme is an externall signe we ioine with the signe the thing signified Moreouer there is no particle added which excludeth the thing And Baptisme is in it owne nature a bare signe but the promise commeth thereto and is ioined with this signe The differences betweene Baptisme and the washings of the olde Testament 2 Obiection There were washinges also in the oulde testament Baptisme is a washing Baptisme therefore is a sacrament of the old testament Aunswere The washings in the oulde testament were not a signe of the receiuing into the church as is Baptisme They signified Christ to come They did bind the Iewes only Baptisme extendeth and belongeth to al nations or to the whole church They were also instituted to wash away a ceremoniall vncleannesse Baptisme to wash away a morall vncleannesse and hence is it that Baptisme is called in the scripture a lauour or washing to wit in respect of that washing of the morall vncleannesse that is in respect of that inward or spiritual washing wherby we are washed or cleansed from our sinnes Nowe this washing is of two sortes The washing of Baptisme is of two sorts 1 The washing of bloud 2 The washing of the spirite 1. The washing of blood when we are washed by the bloode of Christ which is the remission of sinnes for the bloudshed of christ 2. The washing of the spirit when we are washed by Christs spirite which is our renewing by the holy Ghost that is the chaunging of euill inclinations into good which is wrought by the vertue of the holy Ghost in our
wil and hart that we may haue a hatred of sinne and contrariwise a purpose to liue according to the wil of God That this two-fold washing from sinnes is signified by the sacrament of Baptisme is apparant by this place Mar. 1.4 He preached the Baptisme of amendment of life for remission of sinnes Wherefore Baptisme is a Symbole and signe of both washinges or of both benefits namely both of remission of sinnes and amendment of life not only because this sacrament hath some similitude and correspondence with both but also because these two benefits are euer ioined together neither can bee without the other Roman 8.9 If anie man hath not the spirite of Christ the same is not his In summe to be washed by the bloode of Christ is to receiue remission of sinnes for the blood-shed of Christ To be washed by the holy ghost is to be regenerated that is to haue our euil cogitations in vs chaunged into good and also to haue in our will an heart a desire and endeuour to obey God Now then our iustification and our regeneration differ in that our iustification is a washing by the bloode of Christ our regeneration is a washing by the holie Ghost as hath been alreadie said But Baptisme is the signe or seale of both both of iustification and of regeneration Regeneration or the mutation of our euill inclinations into good although it bee not perfect in this life yet the beginning thereof is here in al the godly and that mutation is felt of al the godly in this life so that they are greatly also grieued for the defect thereof Wherefore Baptisme comprehendeth 1. The signe which is water 2. The ceremonie as the sprinkling of water or the dipping into and againe returning out of the water 3. The things themselues which are First the sprinkling of the bloode of Christ and the imputation of his righteousnesse Secondly the mortification of the old man for which cause we are said to put on Christ in Baptisme Thirdly the quickening of the newe man into a certaine hope of the resurrection to come by christ Fourthly The signe which not only signifieth but also confirmeth Fiftly The signe which hath that autority and power of confirming from the commandement and promise of god 2 What are the endes of Baptisme THE ends of Baptisme are 1. That it should be a mark whereby the church maie be discerned from all other nations and sects Goe and teach all nations baptizing them 1 To be a discerning badge of Christians as if hee should say Gather the church by baptisme and the word and whom ye shal make my Disciples beleeuing with their whole hart al them them alone baptize separate vnto me Act. 10.47 Can anie man forbid water that these should not be baptised which haue receiued the holie ghost as wel as wee 2 The chiefe and proper end of Baptism is 2 To confirme our faith to be a confirmation of our faith that is a testification when Christ testifieth that he washeth vs with his bloode that he bestoweth on vs remission of sins iustification and regeneration Or the chief end of Baptism is to be the sealing of god also the sealing or obsignation of the promise of grace and a testimonie of gods wil that hee giueth vs these giftes at this present and will giue them euer hence forwarde For hee baptizeth vs by the hands of his minister and by him signifieth vnto vs this his wil. That Baptisme is a testimonie and confirmation of this will of god concerning his bestowing saluation on vs appeareth by this also which followeth namely because wee are baptised in the name of the father and the sonne and the holy ghost that is wee are assigned and deputed to God the father the sonne and the holy ghost and are claimed to be his owne 2. Because god hath promised saluation vnto him who shal beleeue and shall be baptised 3. Testimonies of Scripture also confirme the same Act. 22.16 Why tariest thou Arise and bee baptised and wash away thy sinnes in calling on the name of the Lord. Mat. 16.16 He that shal beleeue and shall bee baptised shall bee saued Roman 6.3 Know yee not that al we which haue beene baptised into Iesus Christ haue beene baptised into his death We are buried then with him by Baptisme Tit. 3.5 According to his mercie he saued vs by the washing of the new birth and the renuing of the holie Ghost 1. Pet. 3.21 To the which also the figure that now saueth vs euen baptisme agreeth By this end of baptisme it appeareth why baptisme is not reiterated or vsed againe namely because baptisme is a signe of our receiuing into fauour and the couenaunt which is euer firme and ratified to them who repent seeing it dependeth not on the person of him that baptizeth Moreouer regeneration is wrought but once onelie For hee who is once truely engraffed into Christ is neuer cast out and therefore it is sufficient that baptisme which is the washing and signe of regeneration bee receiued but once onely chiefly seeing regeneration or saluation hath not a necessary dependance on baptisme 3 To bind vs to be thankful vnto God and to be a testimony of this our duty 3 Baptisme is instituted to bee a testification of our dutie towards God and a binding of vs and the church to the knowledge and worshippe of God into whose name wee are Baptised Wee binde our selues in Baptisme to thankefulnes namelie fiâsâ to faith that is to receiue the promised benifits with faith and then withall vnto repentance and amendment of life Rom. 6.3 Wee are Baptised into the death of Christ 1. Cor. 9.11 Such were some of you but ye are washed To bee baptized into the death of Christ is 1. To be partakers of Christes death no otherwise than if our selues were dead 2. To die also our selues which is to mortifie the lustes of our fleshe This mortification god promiseth vs in baptisme bindeth vs vnto it 4 Baptisme is instituted to be a signification or an aduertisement vnto vs of the Crosse 4 To aduertise vs of the Crosse of our preseruation and deliuerance and of the preseruation of the church therein and of the deliuerance of the Church from it Mat. 20.22 Are ye able to be baptised with the baptisme that J shall be baptised with Deliuerance from the Crosse the verie ceremony it selfe of Baptism doth shew For we are dipped in deed but we are not drowned or choked in the water Moreouer in respect of this end Baptisme is compared vnto the floud For as in the floud and diluge some were shutte into the Arke the rest of mankind perishing so in the Church they who cleaue vnto Christ although they bee pressed with calamities yet at length in their appointed time they are deliuered Hither also belongeth that place of Paul where he coÌpareth the passing ouer the red Sea to Baptism 1. Cor. 10.2 Al were baptised
Likewise Reioicing at another mans harme and vncompassionatenesse voide of al griefe In the excesse Remisnesse when they are spared whom God wil not haue spared which is cruel pitty whereby the whole societie of men is hurt yea he himself also who is spared Vnto Amitie or Frindship are opposed 1. Jn the defect al iniustice and treacherie whereby frindship is violated enmitie neglect of frindes deniall of good wil and mutual duties a faigned shew of frindship 2. Jn the excesse flatterie or vniust gratifieng likewise lightnes in ioining and loosing friendship THE SEVENTH COMMANDEMENT THOV shal not commit adulterie The end of this commaundement is The preseruation of chastitie and wed-locke Now when God nameth adulterie hee doth not forbid that only as being the most grosse vice of all those which are repugnaunt to chastity but also al vices that are contrary to chastity and such as are of neere affinity vnto them likewise their causes occasions effects antecedentes consequents and of the contrary he commandeth al things which make for the preseruation of chastitie The reasons are these 1. By one special the rest that are of neere affinity with that are vnderstoode So when adultery is forbidden other speciall vices of lustes are condemned and Adultery is mentioned because it is reckoned amongest the grossest vices of lustes 2. Where the cause is condemned there also the effect is condemned and so of the contrarie So here are commaunded or forbidden as wel the antecedentes as the consequentes 3. The end and scope of this commaundement is the preseruing of chastity and protecting of wedlocke among men Whatsoeuer therefore maketh for the preseruing of chastity and for the protecting of wedlocke is commaunded in this Law and the contrary is withall forbidden The vertues of the seuenth commaundement are in number three Chastitie Shamefastnes Temperancy Chastity is a vertue preseruiug cleannes of mind body agreeing with the will of God and auoiding all lustes forbidden by God all vnlawful companings and inordinate copulation all the desires occasions causes and effects either in single life or in wedlocke Chastitie hath his first original from a * ãâã ãâã ãâã ãâã ãâã Greeke woord which signifieth to adorne because it is an ornament not onely of the whole man but also of all the rest of the vertues Wherefore that name was giuen by speciall regard and preeminence to this vertue because it is one of those principall vertues that make the Image of god Now there is a double chastitie one of single life an other of mariage Chastitie of single life is a vertu auoiding al lusts remaining in a sole state without mariage Chastitie of marriage is to obserue in marriage the order instituted by the woonderful counsell of God The causes of chastitie are 1. The commaundement of GOD. 2. The preseruation of Gods Image 3. A studie and desire to auoide the defacing of Gods image and the coniunction that is betweene God and the Church 4. Rewards and punishments The extremities of chastitie are All lustes their causes occasions and effects all vnlawfull coniunctions all corrupt desires that violate and hurt the conscience also in marriage For by reason of the corruption of our nature all sinnes are not taken away by marriage as when the chiefe and principall ende of marriage is not respected Shamefastnes is a vertue abhorring all filthinesse ioined with a shame griefe sadnes either for some former vncleannes or for feare of falling into any hereafter and hauing a purpose and desire to flie not onely vncleannes it selfe but also the occasions and tokens and signes of vncleannes Shamefastnes is required vnto chastitie as a furtheraunce and cause of chastitie and also as an effect consequent and signe thereof The extremities or vices contrarie to shamefastnes are 1. Shamelesnes or impudencie which maketh light of vncleannes 2. A rude and vplandish bashfulnes or an vnciuil and peruerse bashfulnes when a man is ashamed of that whereof hee ought not to bee ashamed as of a thing which is good and honest and requireth not any bashfulnes to bee shewed therein Temperancie is a vertue obseruing the meane agreeable to nature honestie mediocritie order of persons places and times according to the lawe and rule of nature in things concerning the body as in meat drink Temperancie is required vnto chastitie as a cause without which wee cannot be chast The extremities of temperancie are Jntemperancie in meate quaffings of drink Likewise an hurtful teÌperancie or too great abstinence hypocritical not greeable to nature such as is the abstinencie of Eâemites Whereas all sorts of lusts are repugnant vnto chastitie and to the drift and scope of this commaundement the same are to bee noted and obserued They may bee referred vnto three seuerall kindes Of the first kinde are those which are contrarie to nature and from the Diuel namely such as are euen against this our corrupt nature not onely because they corrupt it and bereaue it of that conformity with God but also because this our corrupt nature abhorreth them of this kind are those which are recited by the Apostle Rom. 1. as confounding of kindes and sexes likewise the vnnatural abusage of woman-kind These heinous sinnes and horrible trespasses are to bee punished by the magistrate with extraordinarie punishments Incest hath for a great part a repugnancie with this our nature albeit there were examples of incests in our first pareÌts because those were doone but of necessitie and by dispensation from God himselfe Therefore this was an exception from the generall rule Of the second kinde are those which proceed from this our corrupt nature as fornications amongst those that are free froÌ marriage adulteries betweene persons that are both married companings of married persons with others that are vnmarried If a married person haue companie with another married person it is a double adulterie for he violateth both his owne wedlocke and the others If a married man haue to doe with an vnmarried woman it is simple adultery Simple fornication is of those that are vnmarried Magistrates are by duty bound seuerely to punish incestes adulteries For they are much more heinous than thefts robberies God appointeth death for adulteries Nowe although God did not ordaine that simple-fornication also should be punished with death yet when he saith after Let there not be a whore among you hee signifieth that it is to bee punished in his kinde There are other things also which are committed of this our corrupt nature with an euil conscience as lustes and euill desires vnto which we yeeld or wherewith wee are delighted neither endeuour to auoide them Such vitious and lewd desires and the like although they bee not punished in the ciuill court yet are they ioyned with an euill conscience and are punished of God Of the third kind are corrupt inclinations vnto which yet good men doe not yeeld but with-stand them and take away from them all occasions and their
conscience is not troubled because God is inuocated and called vpon and the grace of resistance is desired and there is remaining in their hearts a testimonie of the remission of their sinnes And for a remedie for these sinnes after the fall was mariage appointed Therefore against these inclinations is it to be said It is better to marrie than to burne But yet S. Paul neuerthelesse by those wordes doth not allowe such mariages as are vntimely hurtfull to the coÌmon wealth entred into before a lawfull age or vnhonest that is against good orders and manners The special Questions of Marriage 1 What Marriage is 2 What are the causes of the institution of Marriage 3 Whether it be a thing indifferent 4 What are the duties of married persons 5 What things are contrarie to Marriage 1 WHAT MARRIAGE IS MArriage is a lawfull indissoluble coniunction of one man and one woman instituted by God that we might know him to be chast and to detest all lust that also we might therein chastly serue the Lord and that especially it might be a meanes whereby mankind might be multiplied and God gather thence afterwardes vnto himselfe a Church Lastlie that it might bee a societie and fellowship of labours cares and praier That marriage may bee a lawfull coniunction these thinges are thereto required 1 That matrimonie bee contracted by the consent of both parties 2 That there be adioined also the consent of others whose consent is required as namelie Parents or those who are in the place of Parents 3 That honest conditions be obserued 4 That there be no errour committed in the persons 5 That Matrimonie be contracted betweene such persons as are not forbidden by Gods Lawe as betweene them vnto whome the degrees of consanguinitie may be no hinderance The degree of consanguinity is the distance of kinsfolke in discent Concerning those degrees this rule is to be obserued How manie persons there are from the stock so manie degrees there are Now the stocke is the person from whome the rest are deriued The Line is either of ascendents or descendents or collaterals The Ascendents are all the ancestors and progenitors The Descendents are all the posterity or progenie The Line of Collaterals is either equall or vnequall It is Equall when there is equall distance from the common stocke Vnequal when the distance is vnequall Those prohibitions of degrees of consanguinitie from marriage which are expressed and set downe Leuit. 18. are Morall 1 Because the Gentiles are saide to be cast out for these abominations But the Gentiles had no ceremoniall Lawe 2 Paul doth most sharplie reprooue him who married his fathers wife 1. Cor. 5. Iohn Baptist saith vnto Herod Mar. 6.18 It is not lawfull for thee to haue thy brothers wife From the end because the end that is the prohibition of incest in reuerence of Bloud was made vniuersall perpetuall and morall 4 Jt is the Law of nature 5 The coniunction shal be lawfull or the marriage lawfull if such persons be ioined in matrimonie as are fit to be ioined 6 If this coniunction be in the Lord that is that a beleeuer marrie not with an vnbeleeuer but with a beleeuer and that religiouslie in the feare of God 7 If Matrimonie be contracted between two persons For they shall be two in one fleshe Obiection The Fathers had moe wiues Aunswere We must iudge not according to examples but according to Lawes 2 What are the causes of marriage THE author of marriage is God himselfe For marriage is no inuention of Man but instituted by God in Paradise Now the causes for which mariage was instituted are as we may learne out of the definition of marriage 1 The meanes of multiplieng mankind 2 The gathering of the Church 3 The image and resemblance of the coniunction between God the Church 4 That loose and wandering lusts might be auoided 5 That there might bee a societie and fellowshippe of labours and praier That fellowship is more neere and strait and therefore sendeth out more ardent and earnest praiers because we doe more ardently and earnestly helpe them by our praiers vnto whom wee are ioined in labour and affection As the Parents pray more earnestly for the children than the children for their Parents because loue doth descend not ascend 3 Whether marriage be a thing indifferent MArriage is a thing indifferent vnto them who haue the gift of continencie But whosoeuer are not endewed with this gift of continencie vnto all them marriage is not a thing indifferent but commanded vnto them as necessary from God himselfe And as marriage is a thing indifferent to all those that are endued with the gift of continencie so the same is graunted vnto all persons that are fitte and meete for it But when a iust and lawfull time of contracting marriage is not obserued then is that thing a cause of many euils and troubles in ciuill and Ecclesiasticall affaires But notwithstanding whosoeuer haue once lawfully and in the Lord contracted Matrimony it is neuer permitted or lawfull for them to dissolue or loose the bond of Matrimony once contracted except it be for adulterie 4 What are the duties of married persons THE duties of married persons are 1 Mutuall Loue 2 Spousall faith troth as each to loue the other only continually and constantly 3 Communitie of goods and a Sympathie or fellow-feeling in euils and calamities 4 The bringing foorth and bringing vp of children 5 Bearing with infirmities with a desire to cure them The proper duety of the husband is 1 To nourish his wise and children 2 To gouerne them 3 To defend them The proper duety of the wife is 1 To be a helper vnto her husband in maintaining and preseruing their houshold substance 2 To obey and reuerence her husband When these thinges are neglected they grieuouslie trespasse against the lawful vse of marriage 5 What thinges are contrarie to matrimonie VNTO matrimonie are contrarie fornications adulteries incests vnlawful copulation abuses of marriage diuorces not in case of adulterie But the person that is forsaken or is solicited to admit a forsaking doth not cause the diuorce but the other THE EIGHT COMMAVNDEMENT THOV shalt not steale By this commaundement is enacted and decreed a distinction of possessions For the end of this commandement is The preseruation of goods or possessions which God giueth to euery one for the maintenance of their life Thou shalt not steale that is Thou shalt not couer or attempt by guile to conueigh thy neighbours goods vnto thee Therefore defend preserue encrease them and giue thy neighbour his owne Nowe theft is onely named as being the grossest kinde of defrauding that by it the rest of the like qualitie might be vnderstood and that for the same as the scope or end other vices or sinnes of like nature and their antecedents and consequentes might bee prohibited and forbidden The vertues of this eight commaundement together with their extremes or contrarie vices 1 COmmutatiue