grace This might appeare by manie arguments which now I willingly passe ouer The end and vse of the promise in the couenant of grace is that men cast downe and humbled in the sight of their owne sinne and miserie by the legall couenant might be raised vp and comforted by hearing and receiuing that righteousnesse and life which is freely promised and offered to the beleeuers in the Gospell Of this vse reade Rom. 5. 1. Therefore being iustified by faith we haue peace with God This is the proper end of the Euangelical doctrine therefore the second and principall part of the Gospell doth consist in the doctrine of the couenant of grace which is properly and principally to beare this title of an Euangelicall doctrine teaching vs what Christ our mediator is what his humiliation first next his glorification and then what benefits life and righteousnes we get by him and these be the speciall branches of the Gospell and of that ioyfull message of our saluation Last of al the vse of those particular promises is that Gods Elect iustified renewed comforted and quieted in their consciences may testifie their thankfulnesse by their holy obedience and good works The Apostle noteth this end Tit. 2. 11. 12. 13. 14. For that grace of God which bringeth saluation vnto all men hath shined teaching vs that renouncing vngodlinesse and worldly lusts we liue soberly iustly and godly in this present world And for that this is the end of these promises they haue also their place in the third part of the doctrine of the Gospell which concernes the life and Christian conuersation of the Saints for which cause ye haue these promises often in the Gospell annexed to exhortations admonitions and instructions concerning manners as Gal. 6. after that vers 6. he had giuen in charge that he which is catechised in the word should minister vnto him which teacheth him of all his goods hee forthwith addeth vers 7. and 8. a promise and a threatning Againe vers 9. hauing warned them not to waxe wearie in weldoing he addeth this promise We shall reape in due time if we faint not So Ephe. 6. after that his charge giuen to seruants to serue their maisters in al vprightnes ver 5. 6. 7. he addeth a promise v. 8. Whatsoeuer good thing euery man doth that shall he receiue of the Lord. The like testimonies are euery where in which ye may find admonitions exhortations and instructions confirmed with promises and threatnings Of this kind then are al those promises before mentioned which must be carefully discerned first from the couenant of works next from the couenant of grace wheresoeuer we find them in reading the new Testament And finally concerning the aforesaid promises wee are to obserue first that the condition of the works of regeneration and grace is required of beleeuers not as merits but as duties only and testimonies of their thankfulnes to God their redeemer like as the conditiō in the couenant of works is not of merits but of duties onely and of testimonies of their thankfulnes to God their creator I grant that the works of regeneration are necessarie vnto eternall life promised in the Gospell but not as merits or meritorious causes but as the means and way wherein we are to proceed on frō iustification and regeneration vnto glorie and life eternall They may also be said to bee causes after a sort for they please God in Christ and in some respects moue him but not as merits but as effects of the only merit of Iesus Christ whereof they testifie But of this wee shall speake in place more conuenient Secōdly note in this third kind of promises that the condition therein is of the works of regeneration which are also most perfect in their kind for the great iustice of God cannot beare the least defect The rule also of all works is the iustice of God whereof ye haue a certaine expresse image in the morall lawe Wherefore the condition here is of works most absolute but not in thēselues but in Christ and in the perfection of his satisfaction and merit If ye obiect Doth not the lawe require that perfection of works which is in works themselues I answer it doth so of them which are vnder the couenant of works vnder the law and without Christ but as for such as be in the couenant of grace and in Christ it doth not require a perfection in the works of regeneration but is content with the good beginnings which the beleeuers haue the perfection of whose obedience is supplied and to be found in Christ Iesus For like as hee iustified vs of his meere grace in Christ and by his merit being his enemies so now much more will he accept vs Note Rom. 5. 9. 10. 11. 12. being iustified and regenerate I say much more will he accept vs being his friends and our obedience in Christ euen for his merit sake For so the Apostle concludeth Rom. 5. 9. Being iustified therefore by his bloud we shall now much more be preserued from wrath by him And thus farre of these three kinds of promises which are distinctly set downe in the New Testament And here this might also be demāded whether these 3. kinds of promises be not as distinctly to be found in the old Testament I answer they may so be found yet not without some difference for that the old Testament did serue specially to prepare men to receiue Christ which in his appointed time was to come For the law was a schoolemaister vnto Christ Gal. 3. Therefore the greatest part of the old Testament is spent in propounding repeating expounding the couenant of workes And because Christ was not as yet manifested in the flesh therefore the doctrine of the couenant of grace is more sparinglie and darkelie set forth in it Finallie as touching the faithfull in the old Testament which embraced Christ the mediator of the couenant of grace howsoeuer then but shadowed before their eies in types and figures to them I say being iustified in him which was to come regenerat by his grace the promises of eternal life were made vnder condition of the works of regeneration as this promise made to Abraham Gen. 17. 1. Walke thou before Rom 4 me and be thou vpright I wil make my couenant with thee This promise was made to Abraham being before iustified by faith and renewed by grace The like promises are often in the old Testament annexed to moral precepts as in the books of the Prouerbs and Ecclesiastes And thus farre of the couenant of grace the ground thereof the promise thereof and the condition thereof Now it remaineth that we answere a question or two concerning this couenant The first whether the couenant of works be abolished and of none effect to such as 1. vse of the couenant of workes or of the Morall lawe be vnder the couenant of grace I answer the couenant of works hath two endes and vses The first and proper
iustification which is by Christ onely by the grace of God only by faith only for al these haue one respect and purpose Obserue then here by the way what the palpable blindnesse of the Papists is in this cleere light of the Gospell Popish blindnes First they see not how nature is plainlie lost as touching sanctitie Secondly they know not the sole grace and mercie of God neither do they vnderstand what the excellency is of Christs merit Thirdly they perceiue not how that couenant of works is abolished to them which are in Christ as touching iustification Fourthly they conceiue not that the only couenant of grace is made with mankinde after the fall speciallie now after the incarnation of Christ in the Gospell and that vnto iustification and life eternall Fiftly they see not that the works of free will as they call them if there were any such to be duties only and testimonies of thankefulnesse according to the first institution of the couenant of works which be done by the strength of nature but ascribe some speciall meritorious vertue vnto them Wherefore we conclude concerning these men that albeit they be not iust of one minde with those old Iewes against whom the Apostle disputed in the Epistle to the Romans yet they hold much on their side striuing to defend that nature is in part good and holy so contending against the pure and only grace of God and to diuide iustification and The popish iustification mans saluation betweene Christ and Gods free grace the vertues and workes of nature whereas notwithstanding these two nature and grace can neuer stand together in the worke of our saluation For whosoeuer shall conioine or make a mixture of grace and nature in this matter shall quite ouerthrow and extinguish grace which either is alone or not at all as Rom. 11. 6. If it be of grace it is no more of works for otherwise grace were no more grace And in the Epistle to the Galathians he doth purposelie dispute against those Iewes which did couple together in the matter of iustification the guifts and works of nature with Christ with the grace of God and with the Gospell And these Iewes as I iudge the Papists seeme most to resemble I meane those Iewes against whom he wrote in the Epistle to the Galathians For in that other epistle to the Romans he disputeth against such Iewes as did openly deny Christ and reiect him but to the Galathians his disputation is against such Iewes as were not content with Christ only but would haue Christ and the law ioined together Thus far of the comparison betweene Paul and vs on the one side the old Iewes and the Papists on the other Now because it will be demanded what Paul thought of the works of regeneration and what we and what the aduersaries thinke also therefore I will touch this question in few wordes Here then some one will say did Paul then in that disputation to the Rom. and to the Galathians oppugne the works of grace and regeneration I answer Paules chiefe purpose in that disputation is against the works of nature which the Iewes thought to be holy and iust and also meritorious he did not reiect the works of regeneration as they be duties and testimonies of thankfulnesse vnto God but in that respect commends them Rom. 6. 7. 8. Chapters and in other places But as touching the cause of iustification he would not haue these workes as we call them of regeneration coupled with the grace of God or with Christ or with faith as anie cause or as part of anie meritorious cause of saluation To this purpose he saith Rom. 4. that Abraham himselfe being regenerate was not iustified before God by anie works of his regeneration And Rom. 6. hauing commended the works of sanctification in the end vers 23. where he attributeth death to the merit of sinne hee doth not there notwithstanding ascribe life eternall to the merit of the works or fruits of sanctification but when he had said that the wages of sin is death he doth clearely auouch it that eternall life is the free gift of God in Christ Iesu In which place if the Apostle had beene of this iudgement that the works of regeneration be in anie respect meritorious assuredly he would not so passe ouer the commendation of the works of regeneration specially for that this heere is principally intended Wherefore the Apostle to the Romans so reiecting the works of nature which the couenant of works requireth yet hee vnderstandeth also all kinds of workes morall and naturall going before grace and faith as also all ceremoniall works and the very fruits of regeneration which follow grace and faith that faith onely Christ only grace only may herein be all in all Thus far of S. Paules iudgment We at this day are of one and the same mind with the Apostle concerning works of regeneration Our aduersaries granting there be such works ascribe too much vnto them for they will not haue them to be duties and testimonies onely of thankfulnesse vnto God but also that they be meritorious causes of that iustification which they call the second iustification Again we are to remember that the aduersaries iudgment concerning works of regeneration is that they proceed not onely from infused grace and first iustice as they speake but also from nature and free-will which works together with that iustice in respect whereof also they account good works meritorious as was before The popish opinion of good works shewed so ascribing their good works in part to that their first grace and in part to free-will And thus farre of this comparison wherby it appeares whether we or our aduersaries haue the better or the more sound iudgment concerning both couenants of the grounds of both nature grace and Christ as also of the effect of both which we call mans iustification And lastly for that this is the most fundamentall point of true religion we may hereby discerne also whether we or the aduersaries haue the religion and worship of God the more purely soundly established amongst vs. CHAP. VI. Of the written Word or of the written Couenant of God THe word in both couenants was for a long time in the world euen from Adams time till Moses vnwritten deliuered as from hand to hand and continued by a liuelie voice for I passe ouer such matters as Ioseph recordes to be ingrauen in columnes before the floud as also the Apocryphals of Henoch And whē as in continuance of time corruptions grew by these traditions and the puritie of the doctrine of the couenant could not thus be preserued and y t God would no longer follow the former course onely he beganne in Moses time to ordaine and to publish another forme to wit this to preserue and to continue the puritie of the celestiall doctrine in written books approued and sealed by diuine authoritie and testimonie the more to commend his written word vnto men
second iustice is that which was to follow the good workes of nature in that integritie might be called the iustice of works for after that man had liued godly and iustly according to Gods law in that integritie then he might be said to be iust againe and to be declared of God to be iust by his good workes well pleasing vnto God and so eternall life might be saide to be giuen vnto him as iustified by his works For Paul to the Rom. teacheth that there may be some imputation of righteousnesse by good works if so be that works be perfectlie good Hence come these manner of speeches Abraham was not iustified by his works by workes no flesh shall be iustified Thus far of the promise Rom. 4. 2 of the couenant of workes or of the things promised in the couenant of works Now to come vnto the condition the condition of y e couenant of works is the condition of good works of good works I say not which proceed from Christ or from his The condition of the couenant of works grace but frō nature only in the integrity thereof being informed with the knowledge of the law and perfectlie good as it was in the first creation proceeding I say from that ground of the couenant of workes Therefore works meere naturallie good onlie are required as the condition of the couenant of works So then by this condition doe you exclude hence faith in Christ I doe so And do ye except here from the condition of the couenant of works all the works of grace and regeneration I doe except these also But the couenant of works is often propounded in the Gospell to such as be in grace and in Christ Iesu for how often is the reward of eternall life promised to such as do well wherefore it may seeme that the works of regeneration appertaine also to the couenant of works for that such works be required of them which be vnder grace I answer the antecedent is false for if at any time we heare or reade in the Gospell of grace that good works be required of them which be in Christ and iustified by him to that end that they may obtaine eternall life we may not thinke that God speakes Note vnto them after the forme of the couenant of works for in the Gospel good works are required of them which be in Christ not such as proceede from their owne nature or such as they can yeelde of their owne strength but onely such as proceede from the grace of regeneration For we neuer finde in the new Testament that they which are in Christ be commanded to do the workes aforesaide of the couenant of works which bee naturallie good or that the couenant of works is set before thē that by it the works therof acted by the strēgth of nature they may receiue eternall life For thou shalt neuer finde it saide to them which are in Christ Do this of your own strēgth that so ye may liue which is the very sum of y e couenant of works As for that place Math. 19. 17. where Christ said to a certaine young man which called vpon him saying Maister what good shal I do that I may haue eternall life The Lord answered and saide If thou wilt enter into life keepe the commandements I graunt that heere hee vnderstandeth the couenant of works and that the Lord propoundeth to the young man the forme of the conenant of works But obserue that the Lord so answereth to one that sought his life and saluation by the law and which did before cleaue vnto the couenant of works and trusted to works as meritorious For so the couenāt of works and the rule of the law of works must be set before euery one which is without Christ seeking righteousnesse by the law and the works of the law to this end if it may be that by the sense of sin the feeling of his owne misery he may be prepared to embrace the couenant of grace in Christ For to returne vnto his words that young man saide to the Lorde What good shall I doe Therefore he sought saluation by workes and not by faith in Christ So then the Lord answered fitly to his question Doe this and thou shalt liue Which manner of speaking is neuer wonted to be propounded in the Gospell to them which haue once imbraced and professed Christ For those good works of nature be neuer required of them according to the forme of the couenant of works neither be the promises made vnto them vnder condition of any such workes I confesse good workes be required of them which be in Christ and iustified by him but all such works belong to grace and regeneration to grace I say only and they be not the works of free will nor of nature Know this thē that to such as be in Christ the couenant of works to thē is abolished of none effect so far forth as by it iustificatiō saluation is obtained I graunt the law abideth which is the rule of those works which properlie specially How far the law is abolished did first appertaine to the couenāt of works but now it hath another speciall vse for it serueth for our direction in the workes of grace and sanctification So then the law hath ceased as it was the rule of the works of nature required in the couenant of works but it is still in vse to them which are in Christ as it is the rule of the works of grace For the same iustice of God is vnchangeable and the law of God is the very image of diuine iustice wherefore the law of God must abide for euer albeit it haue not euer the same vse nor be not alwaies the rule of the same works But of this we shal speak more at large hereafter It is a question heere whether in the first creation good works in the couenant of works were required of man as meritorious for the promised life I answer not so But they were due in the creation as pledges of thankefulnesse in man to his creatour for that excellent worke of his creation and to glorifie God his creator But it may be obiected that Paul to the Rom. disputing against the works of nature for in that epistle he disputing principally against this kind of works he reasoneth against thē as seeming meritorious not as duties testimonies of mans thankfulnes vnto God wherfore it may seeme they were commanded vnto man in his creation as meritorious I answer true it is Paul disputes there of thē as of merites not for that this was his iudgement of them but because the Iewes had that conceite of them which were so farre blinded that they thought the good works of nature were not only good and iust but also might merit iustification and life But of this blindnesse of the Iewes we shal speake more at large herafter Thus farre of the condition of the couenant of
Couenants NOw we be to compare a little our assertion with the aduersaries and to consider which of both sides is of soundest iudgment touching both these couenants of works and of grace A rule to trie the opinion of the aduersaries ours by can none better be found thē the doctrine of Paul speciallie that in the Epistle to the Romans and namely in that disputation which he hath of iustification in the 3. first Chapters against the Iewes of that time If after conference we shall find that our assertiō doth consent with Paules mind and doctrine and that the aduersaries are of the same minde and iudgment with the Iewes which liued in Pauls time then it shall plainly appeare that our iudgement is better then the aduersaries concerning the couenant of God Wherefore in this disputation of Paul we are to consider first the mind purpose of y e Apostle next by Pauls doctrine we shall gather what the opinion was of those Iewes against whom hee disputed this done we will applie both his and their assertion to our selues which liue in this age and to the doctrine conclusions which we maintaine concerning both these couenants By this means if it shall appeare that our doctrine is agreeable to Pauls minde and that our aduersaries follow the Iewes themselues being witnesses it shal I say be manifest that our iudgement is better then theirs in this argument To come then to the point Paul in that place to the Romans disputeth against those Iewes which were obstinate and peruerse defending first Christ and his merit which is the first ground of the couenant of grace next he disputeth for grace or the mercie of God which is the Paules disputation Rom. 1. 2. 3. Chap. second ground of the free couenant thirdly he auoucheth against those aduersaries that the couenant of grace was founded in Christ and in the grace of God fourthly he proueth the iustification of man and so consequently the saluation which is according to the couenant of grace he disputeth I say for these things first against nature which is the grounde of the couenant of workes next against the very couenant of works it selfe founded on nature thirdly against the iustification of man and saluation which is by it arising of the iust and good works of nature according to that couenant of works I graunt he doth expressely fight against that iustification and saluation which is by the works of nature required in the couenant of works and for the iustification of faith which is required in the couenant of grace but by one and the selfe same disputation he concludes both against nature and the couenant of works and for Christ and for Gods grace in him that is for the couenant of grace For the doctrine of antecedents must necessarilie be included in the doctrine of the consequent By this purpose of Paul we may see what was the drift of those aduersarie Iewes and what was their iudgment against whom he disputeth in the Epistle to the Rom. Those Iewes they on the contrarie part did striue for nature as being the ground of the couenant of works as also for the very couenant of works or of nature for iustification and saluation by works and according to the forme of the couenant of works They did I say contend for these things against Christ against the grace of God in Christ and against the couenant of grace and against iustification and saluation of men which is according to the couenant of grace Igraunt that as is aforesaid the question was of this last point which is iustification but this question includes al the former branches as is before shewed Wherefore let vs consider againe that old controuersie and the very ground thereof In this controuersie by the way note how great the The state and blindnesse of the Iewes in Pauls time blindnesse was of the Iewes of those times first they did not vnderstand that mans nature after the fall was lost as touching goodnes they saw not their own corruption neither were they touched with any sense of sinne or of their owne miserie Next they knew not Christ the mediator and the mercies of God in him Thirdly beeing so blinde in the premisses they could not conceiue also how that couenant of works was abolished in Christ Fourthly they vnderstood not that there was any couenant of made with man in Christ Iesus Fiftly they did not consider that those works of nature whereby they would be iustified according to the prescript forme of the couenant of works they did not consider I say that they were but duties only and testimonies of thankfulnes according to the first institution of that couenant but they did ascribe some meritorious vertue vnto them for which cause the Apostle disputeth against the workes of nature as against merits because of this blinde conceite of the Iewes And that they were of iudgement that these works were meritorious may appeare by their glorying in workes against which the Apostle speaketh often Where is then the glorying or reioicing it is excluded Ro. 3. 27. If Abraham were iustified by works he hath wherein to glory Rom. 4. 2. Not by works least any should glory Eph. 2. 9. For he which glorieth doth not deeme that he hath receiued that of God for which he glorieth and therefore he iudgeth it to be meritorious What hast thou that thou hast not receiued And if thou hast receiued it wherefore boastest thou as if thou haddest not receiued it 1. Cor. 4. 7. Thus farre of the question in controuersie which was betweene Paul and the old Iewes of his time concerning the couenant of God How like to this is that which at this day is controuersed betweene vs and the Papists We in this age conclude wholy for the onely merit of Our defence at this daie against the Papists Christ for the sole and meere grace and mercie of God in Christ for the couenant of grace for iustification and saluation by Christ only by grace only by faith only for all these Phrases serue to one effect we dispute I say for these things against the strength of nature the liberty of free-will that is the goodnesse and holinesse of nature against the couenant of works against iustification by works euen that which is according to the rule of the couenant of works The Romanists of this age defend that nature is holy in it selfe yet hurt impouerished and weakened for this is their freedome of wil they defend I say the couenant of works and the works which proceed Free-will from free-will Iustification by works of free-will meritorious also according to the couenant of workes for they say the ground of euery merit whether it be of congruitie or condignitie to vse their owne tearmes is free-will These things I say they striue to defend against Christ only and his merit against the only grace of God and mercie in Christ against the only couenant of grace against
are infinite And as concerning the liberty or selfe power which they ascribe to the will of man how many euidences of scripture might be produced to refell y e same Ioh. 6. 44. No man can come Propiqua materia to me except the father which sent me draw him Rom. 8. 5. The wisdome of the flesh it is not subiect to the law of God neither indeede can be 1. Cor. 2. 14. The naturall man perceiueth not the things which are of God for they are foolishnesse to him neither can he discerne them These places of scripture and other such like are to be vnderstood of that neere power of the wil vnto good which therfore the scripture denieth to man in his corruption because there is in him no holinesse left since the fall of Adam For as touching the remote power of the will vnto good which is a consequent of the matter not of the forme we do not deny that it is in the wil of a man vnregenerat And that this also becomes of a remtoe power a neere power so soone as any holynesse is wrought in the will of man by the spirit of Iesus Christ Seeing then we leaue this remote power to the will of the vnregenerate man that is a certaine power of the cause materiall there is no cause why our aduersaries should say that we make men very stocks and blocks because we denie free will vnto them For this power of the materiall cause vnto good which we ascribe vnto the will of man vnregenerat may not truly be ascribed to any dead stock or trunke We must vnderstand in this place that wheras we deny this neere power to the vnregenerate that is a liberty to good we meane hereby that which is good as it is truly good For euen the vnregenerate person may wil that which is good in it selfe as the conseruation of his countrey iustice equity c. But that which in it selfe is good becomes euill in some sort in regard of the man vnregenerat who dooth not will well that which is good in it selfe that is to say neither in that manner nor to that end doth he will it as he ought to will it because himselfe is not good and cleane and to the vncleane all things are vncleare as to the cleane all things are cleane Tit. 2. 15. Againe be aduertised that in this matter of free will I hold that there is one the same reason of good things of what kind soeuer they be naturall or ciuil and humane or spirituall for the vnregenerat man hath not this liberty or neere power to any good thing as it is good and acceptable to God and agreeable to his law albeit by nature his will is most farre estranged from spirituall things which the naturall man perceiueth not which as the postle saith He cannot know yea they are foolishnes vnto him By spirituall good things I meane faith hope repentance iustification eternall life it selfe There is no cause therefore why our aduersaries should ascribe faith hope repentance to the liberty of our will that is to say to the strength of nature as to the principal efficient cause of the same as if we by nature the strength thereof could beleeue could hope and truly conuert our selues vnto God But to the intent this thing may yet be more manifest we must vnderstand that there bee two kinds of good things the one is of humane good things the other is of kinds of good things diuine and spirituall good things Humane good things are either morall and pertaine to euery priuate man or Oeconomicall and pertaine to a mans family or they are Politicall and pertaine to the whole common-wealth or to the whole City Spirituall good things are faith hope repentanceiu stification sanctification life eternall To both these kinds of good things mans will is not like affected for vnto humane things or vnto humane good things it is somewhat more inclined as for example nature doth incline vnto temperancy fortitude liberality iustice albeit it doth neither will nor choose these things which in themselues are good in that manner or to that end it ought Whereby it commeth to passe that those things which in themselues are good yet in respect of him who is vnregenerate become euill and very sinnes before God And concerning things spirituall the nature of man is more estranged from them and when they offer themselues to the will nature it selfe doth wholy abhorre from them This thing may be yet more plain by example experience There are two certaine good things to wit iustice by works and iustice by faith which is called the iustice Righteousnes by works naturall or rightcousnes of God we all haue experience that our will naturally is inclined to that righteousnesse which is by works and which is a certain humane good thing Hence it comes that euen to this day all the world following nature seekes to be iustified by good works But the same will doth wholy abhorre and vtterly dislike that righteousnesse whichis by faith the reason is because it is a certaine spirituall vnknown good thing Hence it comes to passe that so few seeke to be iustified by faith and by the alone mercy of God in Iesus Christ By this and other such like examples it appeares that mans will is more inclined by nature to humane good things and wholy to abhorre spirituall good things Albeit in truth to speake exactly it is inclined to no good at all as it is truly good It is not inclined at all no not to those humane things as they be truly good and acceptable vnto God for it wils them neither in that maner neither to that end it ought So far forth then as it willeth them euen those things that are good in themselues are sins and vnpleasing to God Notwithstanding they differ from those euils and sinnes which euen in themselues in their own nature are sinnes as manslaughter adultery theft and in which I graunt there be more degrees of sin for in these things men sinne both in the substance of the things themselues and in the manner of doing and in the end And the will of man vnregenerate is more inclinable vnto these things by it owne nature then vnto those things which are good in themselues For first it is caried of it owne accord to those which are euill in themselues Secondly it hath but some inclination to things humane which in their owne kind are good Lastly it doth wholy abhorre spirituall good things before regeneration Againe I conclude that humane good things so farre forth as mā vnregenerate doth wil them become in som sort euill and the man vnregenerate doth sin in the very desire of them which thing also is true in things indifferent which are neither good nor euill in themselues For so far forth as man vnregenerate doth will them so far forth they become euill and the vnregenerate man doth sin when he doth
repay and recompense this your loue with manifold comforts of his spirit euen then specially when the comforts and props of this present life shall most be wanting Now the God of hope fill you with all ioy and peace in beleeuing that ye may abounde in hope through the power of the holy Ghost that so ye may perseuer in this your holy faith in Christ and loue to the Saints vnto the end Amen Yours to vse in the Lord Christ Iesus HENRIE HOLLAND To the Reader ALthough the greater part both of authors and translators of bookes may be taxed of officiousnes and not a few of vngodlines yet are there some whose merits in this kinde doe out-way the demerits of the other These are either those worthie lightes themselues or else those second candlestickes to translate the light into which God specially in these latter yeares hath bestowed as gifts to vse Saint Paules word vpon his Church to the edification of it It is true indeede in one sense that both the one and the other are but candlestickes for the light is Gods but otherwise comparatiuely the author is the light and the translator is as it were an other candlesticke to translate the light into and that for those which thorough ignorance of the tongue could not attaine to the light when it shone out of the authors owne lampe Now although there seeme no great gifts to be required in a translator yet the truth is that if he be not of good discretion to choose the fittest workes of good speech to expresse the authors sentence with fittest wordes and of so great apprehension and former store that by that which he seeth in the author he hath attained to more then paraduenture the author himselfe saw or minded his defectiuenes will bring him in daunger of shewing what gifts are required in a translator for a good translator is neither a paraphrast nor a periphrast which is committed by needeles chaunging or adding words He so behaueth himselfe that the comparing of the originall will commend his fidelitie and that they which know of no originall would take the translator for the author himselfe He must naturalize his translation for the reader without miuring the gift of the author in the natiue worke But these seeme criticke rules to the irregular which offend against their authors to please themselues for as there are many translations of vnworthie workes so are there many transportations of worthie workes which like plantes ill taken vp reioyce not to growe in the soyle into which they are translated And yet neuerthelesse it cannot without iniurie be denied that this age hath afforded many excellent translations of excellent and learned authors to the benefit of our people amongst whom Maister Rollocke the reuerend Author of this worke deserueth an eminent place as also this worke it selfe is very acceptable together with the translators godly labour in this and other things commodious to the Church of Christ This inclined me the rather to commend it to thee in these few lines not as taking vpon me any thing but as a poore man where he is better knowne is sometimes engaged for a rich This labour is become ours not onely because it is thus well englished but also because the Author is a Scottishman which is now to the wise hearted a synonymie of an Englishman And it shall be to the praise of both the Nations to receiue both mutuall and common benefits without that emulation which was betwixt Israel and Iuda It is a comely thing to speake in the words of that King that was so miraculously restored to declare the signes and wonders of the high God which we see this day euen this vnanimitie in receiuing the King wrought no doubt by diuine instinct rather then grace in some which otherwise mendaciter deduntie as Dauid saith Let vs on the otherside goe out in our sinceritie and meete the King of Kings with Hosanna And I beseech you by the wonder of our neighbours which is our innocent aggregation to this scepter let the solution of an obiection by King Henry the seuenth of noble memorie and of so renowned wisedome be our satisfaction that the soueraigntie is deuolued where it is not onely by the prouidence but also by the ordinance of God to the comfortable vniting of that Nation rather then Nations which at the first vpon the matter was indeede but one though for some yeares past it were diuided by conceit Let vs take vp the argument of Abraham We are brethren c. And as this is a worke of vocation so let vs hold the comming of our King to bee the worke of reuocation to call vs backe to vnitie And so gentle reader I commit thee to the God of peace and vnitie Thine in Christ Francis Marbury To the Reader CHristian reader I pray thee pardon all faults in this first impression I could not well be present with the workemen for their direction Some schoole poynts and phrases of schoole men doe not so well relish in the English tongue nor could be rendred to my content whatsoeuer is wanting in word or matter in this edition I will amend in the next if the Lord permit farewell Thine in Christ Iesus Henry Holland The Contents 1OF our effectuall calling 1 2 Of the word of God or of the couenant in generall and of the couenant of workes in speciall 6 3 Of the couenant of Grace 11 4 Of such as be comprehended in may truely be said to be vnder the couenant of God 27 5 A comparison of our iudgement and of the aduersaries concerning both these couenants 31 6 Of the written word or of the written couenant of God 38 7 Of the number of the controuersies which are concerning the written word and first whether the scripture be the word of God 40 8 How it may appeare that the scripture is the word of God 45 9 Of the first proprietie of the sacred scripture 54 10 Of the second proprietie of the sacred scripture 57 11 Of the third proprietie of the sacred scripture 62 12 Of the fourth proprietie 66 13 Of the fift proprietie of the scripture 70 14 Of the sixt proprietie of the scripture 74 15 Of the seuenth proprietie of the scripture 77 16 Of the eight proprietie of the scripture 80 17 Questions more accidentall concerning the holy Scripture and first of the bookes wherein the same is contained 82 18 Of the authenticall edition of the Bible 90 19 Of the Greeke edition of the new Testament 97 20 Of the translations of the old Testament 102 21 Of the Syriacke translation of the new Testament 108 22 Of the Latin translations of both testaments 110 23 Of the translation of the Bible into the mother tongue 113 24 Of sinne in generall 127 25 Of originall sinne 133 26 Of concupiscence 144 27 Of actuall sinne 146 28 The controuersie concerning the sinne against the holy Ghost 153 29 Of iustifying faith 158 30 Of the improper significations
end vse of the couenant of works is that men by it may be iustified and saued or otherwise condemned The couenant of works had this vse in Adam before his fall that Adam by it might be iustified and liue After the fall it hath the same vse in the vnregenerate elect and reprobate to wit to iustifie and saue them or to condemne them And for as much as it can not iustifie them because of their corruption Rom. 8. 3. it followeth that it must necessarilie condemne them And the verie vnbeleeuing and vnregenerat doe otherwhiles feele this condemnation in themselues Of this vse read Rom. 3. 19. where he sayth that by the law Euery mouth is stopped and made obnoxious to the condemnation of God And of the experience of this condemnation reade Rom. 7. 10. I saith he when the commandement came was dead that is condemned in my conscience so that I felt in my selfe present condemnation and death And albeit this first vse of the couenant of works be cōmon to al vnregenerat elect and reprobate yet this wants not some difference for in the elect the acknowledgmēt of sin and condemnation which they haue by the couenant of works is vnto them a preparatiue to imbrace the couenant of grace but in the reprobate it is the way to extream desperation Thus far of the first vse The second end of the couenant of works is this It 2. End of the couenant of works serues to driue on and to stir vp al beleeuers to march on forwardes in all faith and godlinesse This vse it hath I say in the regenerat who in the legall couenant or morall law doe desire principallie to behold as in a glasse euermore first the holinesse maiestie and iustice of God 1. The vse of the morall law to the beleeuers Ro. 7. 12. Therefore the law is holy and the commandement is holy iust good Next they see here that which they call the originall holines and iustice of man to wit 2. the same which was in the creation which is defined to consist of iustice holines and wisdome Thirdly they behold here that life eternall which was to follow that 3. first originall iustice Fourthly they see that corruption and vnrighteousnes which is now in nature after mans 4. fal but this they see by consequent as we say one contrary is discerned and knowen by another for while we consider first that infinit iustice of God next our original iustice which are properlie discerned by that glasse of Gods law and couenant of works by the light and brightnes of these I say we may take a view of the grosse darknes filthinesse and deformitie of our corrupt nature For this cause it is said Ro. 3. 20. By the law commeth the knowledg of fin Fiftly they see herein Gods wrath kindled against y t deformitie of nature so contrarie both to Gods iustice to mans original iustice For this cause it is said Rom. 1. The wrath of God is reuealed from heauen against all the vngodlines and vnrighteousnesse of men and Rom. 4. The law causeth wrath Sixtly and lastly they behold how present death followeth that wrath of God Ro. 1. 32. Which men though they knew the law of God how that they which commit such things are worthie of death yet not onelie doe the same but also fauour them that doe them Chap. 7. 9 10. When the commandement came I dyed The regenerate when they consider these things in the law and couenant of workes they are forthwith terrified with that heauie spectacle 1. of their sinne 2. of the wrath of God against sinne 3. of eternall death which followeth Gods wrath And then doe they more more relinquish and renounce 1. that legall righteousnes required in the couenant of workes 2. that originall iustice and all opinion of free-will 3. that life and safety which followeth that legal righteousnes of works And hauing renounced all confidence in these thinges with like in deuour they follow hard after Christ by conuersion and faith to this end that they may finde in him first that mercie of God in Christ contrarie to that iustice of God secondlie they seeke for that imputatiue iustice as they call it so contrarie to their owne righteousnes to that originall iustice of the law or of works Thirdly they labour for that sanctification and regeneration that so they may bring forth the fruites of the spirit Fourthly they waite for to attaine that life eternall which is giuen vs of Gods free grace in and by that imputed righteousnes of Christ If we were possest in this life of a perfect faith in Christ A perfect faith we haue not and so of perfect holines then I graunt the beleeuers should not need this terrible glasse of the law and of the couenant of works But because vnbeleefe still resteth in this our nature and the reliques of that inherent contagion still abide in vs and for that so long as wee liue here neither our faith nor holinesse can be perfected Therfore to weaken more more our vnbelcefe and inherent sinne in vs and more and more to increase faith and holinesse we haue euer need of this terrible glasse as a continuall seuere Schoolemaister which euer casting many feares before vs may driue vs to the faith of Christ and to sanctimonie of life Now then seeing it is euident that there is a double vse of the couenant of workes the answer to the question aforegoing is easie For this we auouch that as touching the former vse the couenant of works is abolished to them which are vnder grace To this the Apostle pointeth when he saith Ro. 6. 15. Yee are not vnder the law but vnder grace Gal. 4. that he might redeeme them which were vnder the law Rom. 7. Being dead to the law we are now free from the law 2. Cor. 3. 11. For if that which should be abolished was glorious But as for this second vse it is not abolished This distinction is commonlie receiued that the law legall couenant is abolished as it is a condemning tyrant and not to be abolished as it is a Schoolemaister to chasten vs and with terrours to driue vs vnto Christ For this second vse we haue an example in Paul after his regeneration Ro. 7. 14. c. For when he considers in the glasse of Gods law the spiritualitie that so I may speak the holines and goodnes of the law first next his owne carnalitie to vse that worde and rebellion and lastly death it selfe first he breaks forth into these wordes Miserable man that I am who shall deliuer me from the bodie of this death Next he flieth to the mercie of God in Christ Iesu saying I giue God thanks in Christ Iesus And 2. Cor. 5. 11. Paul sayth of himselfe he was inforced and mooued forwardes to doe duties in his calling because of the terrors of the Lord set downe and offered vnto him in and by
vnder the couenant of works in respect of vs for being vnited to that diuine nature it is become a mediatour for vs to make intercession and peace betweene God offended and man offending For Christ our Mediatour albeit he be God and man in that personal vnion yet was he made subiect to the couenant of works and to the course of the law for vs properly in respect of his humane nature that as the Apostle speaketh he might redeeme vs from the law and the curse of the law See Gal. 4. 4. and 5. After that the fulnesse of time was come God sent his Sonne made of awoman made subiect to the lawe to redeeme them which vvere vnder the lawe And Galath 3. ver 13. But Christ saith he hath redeemed vs from the curse while he was made a curse for vs. Christ therefore our mediator subiected himselfe vnto the couenant of works and vnto the lawe for our sake and did both fulfill the condition of the couenant of works in his holy and good life euen in the highest degree of perfection as being God and man euen that most holy one of God in one person and also he did vndergoe that curse which was denounced against man in that couenant of works if that condition of good and holy works were not kept for in the couenant of works ye haue together with the promise of life to him who doth well a commination of euerlasting death to him who doth not well For this cause Christ our mediator both did wel according to the promise died also according to the curse denoūced Wherefore we see Christ in two respect to wit in doing suffring subiect to the couenant of works to haue most perfectly fulfilled it that for our sake whose mediator he is become It may be demaunded Had it not beene sufficient for our good and to the end he might redeeme vs if he had only liued well and holily and not also so to haue suffered death for vs I answer it had not sufficed for all his most holy righteous works had not satisfied the iustice and wrath of God for our sins nor merited the mercie of God reconciliatiō righteousnes life eternal for vs the reason is for that the iustice of God did require for our breach of Gods couenant that we should be punished with death eternall according to the condition denounced and annexed to the promise of that couenant Therefore no good works of our owne or of any Mediator for vs after the breach of that couenant of works could haue satisfied the iustice of God which of necessity after asort required the punishment and death of the offender or certainly of some mediator in his steed If then all the good holy works of the Mediator could not satisfie that wrath and iustice of God for sin it is cleere they could not meritany new grace or mercy of God for vs. But you will say that the good and holy works of Christ our Mediatour haue wrought some part at least of that satisfaction whereby Gods iustice was appeased for vs and some part of that merit whereby Gods fauour was purchased for vs I answer these works did serue properly for no part of satisfaction or merit for vs for that to speake properly the death of Christ and his passion onely did satisfie Gods iustice and merited his mercie for vs. If anie will yet further demaund May we not diuide the satisfaction and merit of Christ into his doings and suffrings that we may speake on this manner Christ by his death and passion hath satisfied Gods iustice and by his good and holy works he hath merited Gods mercie for vs that so satisfaction may bee ascribed to his death and merit to his workes that the righteousnesse wherewith wee are iustified before God may bee partly the satisfaction which Christ perfourmed by his death for vs partly the merits which he obtained by his works for vs I answer to speake properly the satisfaction and merit which is by the only passion of Christ both He saith we are iustified only by the passiue righteousnesse of Christ was and is our righteousnesse or the satisfactorie and meritorious death of Christ or the satisfaction which was by Christs death or the merit of his death or the obedience of Christ as being obedient to his Father vnto the death the death also of the Crosse to bee short that iustice of Christ which he obtained when in his passion he satisfied his Fathers wrath this is our righteousnesse For we may say that either the death of Christ or his satisfaction or his merit or his obedience or his righteousnesse is imputed vnto vs for righteousnesse For all these are taken for one and the same thing But here it may bee replied If the works of Christ cannot properly procure for vs any satisfaction nor merit nor anie part of satisfaction or merit then it may bee demaunded What hath beene and what is the vse of Christs works or of his actiue obedience or of the obedience of his life I answer that the holinesse of the person The actiue obedience of Christ or the righteousnes and holinesse of his person and life how it is the ground of the satisfactorie and meritorious passion of Christ of Christ and of his natures diuine and humane and of his works is the verie ground or foundation of the satisfaction and merit which wee haue in the passion of Christ that is the excellencie and worthinesse of that person and of his works did cause that his passion was both satisfactorie and meritorious for if this person which suffered had not beene so holy and excellent as also his life so pure and godly it is most certaine that his passion could neither haue satisfied Gods wrath nor merited mercie for vs. For which cause the Apostle Heb. 7. 26. speaking of this ground of this meritorious passion of Christ saith that such an high Priest it became vs to haue which is holy blamelesse vndefiled separate from sinners and made higher then the heauens And thus farre of Christ and how hee may bee said to be vnder the couenant of works And that he was not vnder the couenant of grace the matter is so cleare that it needs no disputation For the couenant of grace was made in him and established in his bloud and the promise in the couenant of grace is made to them which were vniust and dead in sinne because of the breach of that couenant of works and lastly Christ not vnder the couenant of grace the condition in the couenant of grace is faith in Christ the mediator Wherfore if ye respect either the ground or condition or promise of the free couenant Christ can not be said to bee vnder it And thus farre of both couenants of them which are vnder the couenant of God either of works or of grace CHAP. V. A comparison of our iudgment and of the Aduersaries concerning both these
in all succeeding ages God himself with his owne hand did first write in tables of stone the words of the Decalogue Next after this he gaue it in charge vnto Moses that he should afterwards write and record all things which hee receiued at Gods owne mouth and that the people of God might be assured that the bookes of Moses came not by mans will but were giuen by diuine inspiration the Lord sealed 2. Tim. 3. 16 and testified these writings to be his heauenly oracles by manie great wonders before they were written when they were written and after they were written And Moses wrote the Word of both couenants of both I say Legall and Euangelicall but whereas he gaue but as it were the first lineaments of the Euangelicall couenant he set forth the Legall couenant clearely and in full measure For the legall couenant in the bookes of Moses is cleerely recommended and vrged but the Euangelical more darkly set before vs. For which cause all the doctrine of Moses is said to be legall The Law came by Moses Ioh. 1. After Moses God stirred vp his Prophets whose writings also he confirmed with his great miracles and gaue them great authoritie yet were they not to set forth any thing diuers or contrary to the doctrine of Moses and the Patriarches nor to publish any thing but what was grounded in the bookes of Moses but by diuine reuelation they did ad more cleere interpretations as the morning starre of the new testament did more neerely approch These holy men wrote the summe and chiefe heads of their doctrine euen so much as God himselfe thought meete to be reserued for posterity And these records being written were laid vp with the holie books of Moses which were kept in the side of the Arke Iosh 24. 26. Finally after the incarnation of Christ the Euangelicall doctrine or the Gospell first beganne for certaine yeares to be deliuered by voice and to be preached by Christ himselfe and then after by his Apostles And lastly the same was written by the Apostles The works of Gods law and nature are commanded in the bookes of the new Testament And the verie moral law is expounded by Christ himselfe freed from the leauen and corruption of the Pharisees but the works of the law and nature are not recommended to the end that by them men might be iustified and saued but they be commended either to prepare men to intertaine grace offered or to quicken them to proceed and grow in grace receiued as is before shewed Againe the works of regeneration be commanded not for iustification but as testimonies of that iustification which is by faith and of thankfulnes vnto God for which cause so soone as the Apostle hath taught the doctrine of faith he descends to the works of the lawe teaching men that their life and conuersation must be worthie that high calling whereunto we are called in Christ Iesu See Ephe. 4. 1. 1. Thess 2. 12. But faith in Christ is that which is principally required in all the books of the new Testament And thus farre generally of the written word of the couenant CHAP. VII The number of the controuersies which are concerning the written Word and of the first controuersie whether the Scripture be the word of God THere be two kinds of controuersies concerning the holy Scripture The first kind is of such controuersies as bee more essentiall that is which concerne the very essence if I may so speake or being of the Scripture The second kind is of those controuersies which bee more accidentall and doe not so neerely concerne the essence of the Scripture Of the first kind there are ten controuersies or questions the first is Whether the Scripture Propheticall and Apostolicall bee the word of God The second is How it may appeare that this Scripture is Gods word The third is Of the antiquitie of it The fourth is Of the perspicuity or cleerenes of it The fift is Of the simplicitie or plainnesse of it The sixt is Of the viuacitie quickening power or life of it The seuenth is Of the simple euident necessitie of it The eight is Of the perfection sufficiencie thereof that it is sufficient and perfect in it selfe without all vnwritten verities or traditions whatsoeuer The ninth is Whether the Scripture may bee the iudge to determine all controuersies The tenth is Whether the Scriptures Propheticall and Apostolicall must haue the chiefe place of excellency and be in authoritie aboue the Church As for those eight controuersies which follow the two first they are touching the properties of the holie Scripture and these when we shall haue proued that the Scripture is Gods word will appeare euidently for they are necessary consequents of that Theoreme For grant we this that the Scripture is Gods word then these things must follow necessarily first that it is most ancient secondly most cleere thirdly most simple or pure fourthly most powerfull fiftly most necessarie sixtly most perfect seuenthly the greatest best iudge of all controuersies without exception eightly most excellent But for as much as the aduersaries denie these eight properties therefore as is a foresaid there is of euerie one of them a speciall controuersie We are then to handle these controuersies in order and first of that which by due right naturally is to haue the first place Whether the Scripture be the word of God The Aduersaries graunt generally that the holy Scripture is the word of God but when they are brought from the generall to a speciall they break from vs. To speake more plainely the word of God at this day is twofold in the Church of God 1. immediate 2. mediate I call that the Gods written word immediate word of God which doth proceede immediately out of Gods owne mouth and that I call mediate which the Lord speakes by his preacher or Minister We hold then and auouch that the holie Scripture is that immediate and primarie word of God and to bee vnto vs in steed of that first immediate and liuely voice of God himselfe yea that it serues vs in place not only of that liuely voice of God but also of the secret and insearchable mind of God and of Gods vnspeakeable mysteries Our arguments are these 1. For that this is the verie will of God They haue Moses saith he and the prophets that is the bookes of Moses and the Prophets Luk. 16. 29. 2. If we had nothing to supply the defect of the liuely voice of God then doubtlesse our state were worse then that of the old Church of the Iewes which had the oracles of God but it is against all light of reason so to Rom. 3 1. 2. affirme 3. Our third reason is this The first ground of our faith must be either the liuely voice of God or the verie mind and counsell of God or something to supply the want of Gods liuely voyce and of the secret mind of God which must also be