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
cause an enmitie betwixt vs and God but dooth a little staine iustice which they place in charitie and they say it A popish veniall sinne spots it a little wherefore this sinne say they is soone pardoned and expiate with a light punishment as in this life with the repetition of the Lords prayer the smiting of the breast satisfactiō or penance imposed by the priest or which men do of thēselues voluntarily vndergo After this life all venial sinnes be expiat in purgatory if they be not pardoned in this life by the meanes before expressed They say veniall sinne is twofold the first veniall sin is so called because it is so by nature and for the substance Venial sin 2. of it as an idle word or immoderate laughter The next veniall sinne they say is that which is not so by nature but for some imperfection for that sin by nature is mortall but because it is imperfect for the measure or quantity of the euill therefore it is veniall This imperfection say they is twofold for this imperfection is either by reason of the will as when there is not a full consent of the will vnto a secret motion of concupiscense In this kind of venial sinne they reckon all euil secret motions which stirre in the affection before the mind can think of them and which get not any full consent of the will as the motions of lust of anger of enuie c. Oragaine there is an imperfection in respect of the matter of the sinne to wit when the matter is so small and light that it makes the sin veniall as for example if a man steale a half-peny or some such trifle wherby the neighbour is little or nothing touched and charity is not violate And they go about to proue their opinion concerning veniall sinne by diuers kindes of arguments First by testimonies of the scripture and of the Church next by reasons of their owne in refutation of which arguments my Popish arguments for veniall sinne meaning is not to insist For veniall sinne they cite Mat. 12. 32. Whosoeuer shall speake against the holy Ghost it shall not be forgiuen him neither in this world nor in the world to come Therefore say they there is a kinde of sinne which shal be pardoned after this life and the same is venial sin which is purged with the fire of purgatory But let Mark chap. 3 29. bee the interpreter of this phrase which Mathew hath in this place Whosoeuer saith he shall blaspheme against the holy Ghost shal neuer haue forgiuenes but is culpable or guilty of eternall damnation Therefore where Mathew saith neither is this life nor in the life to come it is the same as if he said It shall neuer be forgiuen him They bring also the place which is Mat. 5. 22. Whosoeuer is angry with his brother vnaduisedly shal be culpable of iudgment and whosoeuer saith vnto his brother Raca shal be worthy to be punished by the Councel and whosoeuer shal say foole shal be worthy to be punished with hell fire There are here 3. kinds of sins say they of which he adiudgeth one kinde only worthy of hell fire wherefore the two former are to be expiat with some light punishment and therfore be veniall sinnes I answere this place teacheth vs that there is an inequality first of sinnes next of punishments and those also spirituall and infernall which Christ expresseth here by an allusion to ciuill and politique penalties which were vnequall They reason also on this wise No man say they will denie that one sin is lesser then another by nature Therefore Popish reasons for veniall sin is not the lesser sinne veniall by nature I answer it followeth not for that the least sinne by nature meriteth eternall death and eternall punishment albeit not the greatest punishment For we deuie not the inequalitie of the paines of the damned Next say they is not one sin lesse then another in quantity And therefore is it not veniall in respect of the imperfection thereof I answer it followeth not for euery sin howsoeuer imperfect meriteth eternal death or if it be venial it is not for the imperfectiō of it but for Christs sake and his satisfaction for it Thirdly they say is not that sin veniall which doth not destroy or ouerthrow iustice charity or inherent grace But there are some sinnes which doe not ouerthrow or extinguish iustice Ergo there be some venial sinnes The assumption is proued The iust man fals 7. times in the day and riseth againe Behold here one sinneth and yet ceaseth not to be iust I answer The proposition is false for that very sinne which doth not extinguish the grace of Christ and inherent holines that very sinne by it owne nature is mortall And in that it is pardonable and doth not abolish holines that is not to be imputed to the sin it self but to the free mercy of God in Iesus Christ CHAP. XXVIII The controuersie concerning the sinne against the holy Ghost THE aduersaries say there be 6. kindes of this sinne The first sinne is presumption when a The Papists say there be six kinds of the sinne against the holy Ghost man presumeth ouermuch of the grace of God and of faith in the meane while denying his faith by his works This is the man whom Iames taxeth in his Epistle Chap. 2. vers 14. and after Thesecond is desperation contrary to presumption this was Cain and Iudas sin The third is to impugne the knowne truth hereto belongs the blasphemie against the holy 3 Ghost this was the sinne of the Pharasies Matth. 12. The fourth is to enuy or to repine at the graces of God in our 4 brethren this was the sin of the Iewes which did repine and grieue at the grace of God giuen the Gentiles The fift is obstinacy when as a man shal persist in a known sin with an obstinate mind This was Pharaohs sinne and 6 the obstinate Iewes The sixt is finall impenitency when as any shall die in contempt of the sacrament of penance and of any satisfaction imposed vpon him by Ecclesiasticall order Of this they vnderstand that place 1. Ioh. 5. 16. There is a sin vnto death I do not say that ye should pray for him They say a man sins against the holy Ghost al these waies and that all these sins be inexpiable and that these sins are called irremissible because they bee seldome and hardly forgiuen as men seldome and hardly repent them of these sins But the last which is finall impenitency they thinke that onely is properly sayde to be impardonable because it is neither forgiuen in this life nor after this life And this is their iudgment of the sin against the holy Ghost But we auouch that the scripture doth teach vs there is but one sinne only against the holy Ghost Matth 12. 32. Mark 3. 29. Luke 12. 10. called the blasphemy against the holy Ghost Ye haue a description
1. 13. For I did it ignorantly through vnbeleefe This ignorance is either of the law or of the fact The ignorance of the law is to be ignorant of Gods will Of this Sin speaketh Christ Luke 12. 48. He that hath not known his masters wil hath done things worthy of stripes shall be beaten with few stripes This was also Paules ignorance when hee blasphemed and persecuted the Church of Christ 1. Tim. 1. The ignorance of the fact is when a man knowes not what he doth And a man may be said not to know what he doth or to erre in the Sin of ignorance fact either when he doth a thing negligently or when a thing is done by him as we say by fortune or chance or rather by the ineuitable prouidence of God An example of sinne of negligence may be this as when a ship is lost by the negligence of the Gouernour or maister thereof An example of a sinne by fortune or Gods prouidence may be as when one casting a stone killeth a man passing by of whom he neuer thought for this sinne in the old Church the cities of refuge were appointed Numb 35. 23. Thus farre of the external sinne of commission which proceedes of errour or ignorance The externall sinne of commission followeth which is committed in knowledge or as we say wittingly and this is when a man knoweth that hee doth euill hereof speakes Christ Luk. 12. 47. That seruant who knoweth his masters will and doth it not shall be beaten with many stripes This sin is either of infirmitie or of contumacie An example Actual external sinne committed willingly of a sinne of infirmitie is in Peter who three times denied his Lord and maister for feare of death and persecution An example of a sin of contumacie we haue in Iudas the traitor Againe a sin of contumacie is either done in hypocrisie as when a man is not openly rebellious but hides his sinne vnder the cloake of hypocrisie this the Apostle taxeth Rom. 2. 5. Thou saith he after thy hardnesse and heart that cannot repent doest treasure vp wrath against the day of wrath Againe it is an open rebellion or pride when a man ioynes to his contumacy pride against God himselfe for which cause he is said to sinne with an high hand Numb 15. 30. This manifest rebellion and Heresie pride is either against the second Table of the law as open murther knowne adulterie and this is the lesser contumacie but if it be a proud rebellion against the first Table the sinne is intolerable And of this latter kind is Open rebellion heresie first when as a man in a proud obstinacy wil defend anie opinion against the manifest truth of Gods word Of all the sinnes before specified this is one property that a man may repent of them or for them all whereupon followes another property that they are all pardonable But if ye adde to knowledge pride frowardnesse a malicious heart striuing against the holy Ghost inlightening a man teaching inwardly then the great sinne ariseth which they call the sinne against the holy Sinne against the holy Ghost Ghost the propertie whereof is this that hee which so sinneth cannot repent him of his sinne whereupon it followeth that this sinne is impardonable And this sin is called irremissible not for that the greatnesse of it exceeds the greatnes of Gods mercy grace in Christ but VVherefore impardonable because finall impenitence is the reward and punishment which by Gods iust iudgment is inflicted vpon this sinne Read of this point Matt. 12. 21. Heb. 6. 4. 5. and chap. 10. 26. 1. Ioh. 5. 16. And thus farre of actuall sinne Now it remaineth to see what the aduersaries say of actuall sinne Here the greatest controuersie is of the diuision of actuall sinne into mortall and veniall We auouch that euery sin by nature is mortall that is that the guilt Sinne mortall veniall a popish doctrine of eternall death followes it And that if any sinne be veniall that is may find pardon of God this commeth to passe not for that it is so by nature but of Gods meere mercie in Iesus Christ Many scriptures approue our assertion Ro. 6. 23. The wages of sin is death He speakes here of sin in generall and of eternall death Matth. 5. 19. Who soeuer shall breake one of the least of these commandements and shall teach men so heshall be called the least in the kingdome of God that is he shal haue be of reckoning in heauen Obserue then here how for the least sin a man deserues to be shut forth out of heauen Deut. 27. 26. Cursed be he that abideth not in all things which are written in the booke of the law Therefore there is no sinne which deserueth not the curse or malediction of God For in that the law denounceth an execration against euery sin there is no exception we see of anie euen the least sinne I am 2. 10. Whosoeuer shall keepe the whole law and yet fayleth in one point hee is guiltie of all Therefore if ye rest in any one sinne against the law ye sinne against the whole law and stand guiltie of all sinnes which are committed any way against the law So there is no cause why wee should measure our guilt by anie one sinne euen the verie least For euen the verie least sinne we liue and lie in without faith repentance The least sinne merits hell caries with it the guilt euen of the greatest sinnes as may clearely appeare by that place of Iames. Matth. 5. 26. Thou shalt not depart thence till thou hast paid the vtmost farthing Therefore God in his accounts respecteth euen the least parts of sinne and the smallest sinnes that are The tenth law condemnes euen the least motions of concupiscence Matth. 22. 37. Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy mind Therefore the law requires an exact or perfect obedience Wherefore he that offendeth euen in the least point is a transgressor of the law and that euerlasting curse followeth the breach of the law if redemption be not purchased by Iesus Christ Matt. 5. 18. Till heauen and earth perish one iote or one tittle of the law shall not scape till all things be fulfilled Note here there shal not passe away one iote or one tittle that is the least branch of the breach of the law which shall escape without satisfaction either by our selues or a mediator And thus far touching our iudgment of this matter The aduersaries for actuall sinne respecting it either according to the greatnesse thereof or for the punishment it deserueth they diuide it into mortall and veniall They cal that mortall sinne which doth extinguish charity Mortal sin defined of Papists or iustice making vs enimies vnto God and therefore guilty of eternall death They call that veniall sinne which doth not quench charitie and iustice nor doth not
works and of this kinde of couenant accordingly and as we purposed in this present treatise CHAP. III. Of the couenant of grace IN the free couenant of grace or of the Gospel the first grounde is our mediator Iesus Christ 1. Ground of the couenāt of grace crucified also and dead or which is the same in effect the bloud of the mediator the vertue whereof is twofold The first serues to satisfie the iustice and wrath of God for our sinnes for the breach of that couenant of works The second is to purchase and merit a new grace mercie of God for vs. And this grace or mercie of God 2. Grounde obtained by the bloud of the mediator is y e second ground of the couenant of grace wherby we stand reconciled vnto God and in grace with him Wherefore the first immediat grounde of the couenant of grace is Gods free sauour or mercie whereby mans miserie is presupposed and not nature or any good thing in it For that all our naturall goodnes after the breach of that couenant of works is quite vanished that is to say nature as touching holines iustice and wisdome is vtterlie lost For we are not to approue their iudgment which say that the freedome of will that is the goodnes and holines of nature is much worne and weakened as they speake in this corrupt nature And thus far of the ground of the couenant of grace Vpon this ground I say first of the bloud of Christ next of God free mercie in Christ the couenant of grace vsually so called is founded The first and principall grace promised in this couenant is righteousnes which must necessarily heere haue the first place for after the breach of the couenant of works that one first originall iustice as they call it was quite lost and vniustice did succeede into the place thereof And this iustice which is here promised in the couenant of grace is no inherent righteousnesse as that originall iustice was but it is the righteousnesse of our mediator Iesus Christ which is ours by faith and by the imputation of God for which cause the Apostle cals it the righteousnes of God for without this imputatiue iustice we can not Rom. 3. 20. possiblie stand before the tribunall of God and by the imputation of this righteousnesse are we said to be iustified before God Next after this kinde of righteousnes which is by imputation there is another kind of inherent iustice promised in the couenant of grace euen such a sanctitie and goodnes of nature as was lost in the fall of man and this is but begunne in this life but perfected in another And this inherent iustice is nothing else but life eternal in vs begunne I say in earth and perfected in heauen And this heauenly and spirituall life doth proceede from that righteousnes of Christ which is imputed vnto vs by faith For that righteousnes of Christ is effectuall in vs vnto eternall life by the spirit of Christ who sanctifieth and quickneth vs. And thus far of the promise which is in the couenant of grace Now it followeth that wee see what the condition is of this couenant The verie name of the couenant of grace might seeme to require no condition for it is called a free couenant because God freely The condition of the couenant of grace and as it might seeme without all condition doth promise herein both righteousnes and life for he which promiseth to giue any thing freely he bindeth not to any condition But we are to vnderstand that grace here or the particle freely doth not exclude all condition but that only which is in the couenant of workes which is the condition of the strength of nature and of works naturally iust and good as we may call them which can in no wise stand with Gods free grace in Christ Iesu For neither that freedome of will which doth import some purity holines in nature nor the works of free-will as they call them can agree with the grace of God in Christ Iesus What is the condition then which this word grace or freely will admit in this couenant of grace I answer assuredly none other thē that which may stand with Christ and with Gods free grace and that is faith only which is also by grace for it is Gods free gift Phil. 1. 29. It is giuē vnto you not onely to beleeue in him but also to suffer for his sake hauing Christ first the obiect thereof and next Gods free mercie in Christ for faith embraceth Gods mercie in Christ and makes Christ effectuall in vs vnto righteousnesse and life For this cause Paul Rom. 4. 16. saith our inheritance is by faith that it might come by grace Ephe. 2. 8. Ye are saued by grace by faith and that not of your selues that is as he after expoundeth it not of works so he concludeth that saluation because it is of Gods free grace by faith is the free gift of God Wherefore we see faith stands best with the grace mercie of God as without Rom. 6. 23. which Christ and Gods mercie in him cannot bee effectuall vnto righteousnesse and life For if we receiue not Christ by faith and Gods mercy in Christ Christ and the mercie of God can profit vs nothing vnto iustification and life Howbeit we be heere to remember that whereas God offereth righteousnesse and life vnder condition of faith yet doth he not so respect faith in vs which is also his owne gift as he doth the obiect of faith which is Christ and his owne free mercy in Christ which must be apprehended by faith for it is not so much our faith apprehending as Christ himselfe and Gods mercy apprehended in him that is the cause wherefore God performeth the promise of his couenant vnto vs to our iustification and saluation Wherefore the condition of the couenant of grace is not faith onely nor the obiect of faith only which is Christ but faith with Christ that is The condition of the couenant of grace the faith that shall apprehend Christ or Christ with faith that is Christ which is to bee apprehended by faith Note then briefly this howe these three are one in substance the ground of the couenant of grace the condition of it and the cause wherefore God performeth the condition yet in reason they differ something For Iesus Christ is the ground being absolutely considered without any respect of application vnto vs. But Christ is the condition of the couenant as he is to be applied vnto vs and must be embraced by faith for euerie condition is of a future thing to be done And the cause also of the performance of the couenant is Iesus Christ alreadie embraced and applied vnto vs by faith Wheras Paul then saith that we are iustified by faith his meaning is that wee are iustified by Christ applied vnto vs by faith alreadie in our effectuall calling which by order of nature goeth euer before the
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
which is done against Gods will is said properly to be done against Gods decree and not against his reuealed wil or expresse law but sinne as it is a transgression of the law is not done against any decree therefore sinne as it is a transgression of the lawe is not done against Gods will The Assumption is shewed because God decreed not from euerlasting that sinne as it is a transgression of his law should not be done of an euill instrument Therefore thou saist hee decreed that it should be done Answer It followeth not 1 For both these are true concerning God God hath neither decreed that transgression as it is transgression 2 should not be done neither hath he decreed that transgression in so farre as it is transgression should be done For there is no decree of God extant either in this or that respect touching sinne as it is a transgression or breach of the law of God But thou maist aske is not sinne effected as it is transgression some way by the permission of God Answ A thing is said to be done two wayes by Gods permission either by it selfe or by accident That which by Gods permission commeth to passe by it selfe must of necessitie respect and put on the nature of good seeing God proposeth and directeth the same vnto a good end but that which by an accident is done God permitting it or forsaking the creature nothing hindreth but that as it is such it is euill for God leauing the creature and euill instrument to it selfe the creature doth that which is euil as it is euil neither can it otherwise do being left of him who is the Author of al good But now in respect of God permitting and leauing that euill as it is euill is done by accident not by it selfe because God in forsaking purposed not euill as it is euill but on the contrarie so farre forth as it respecteth good and is a meane of his glorie of that especially which is the consequent of his mercie for all meanes whether wrought by God himselfe or suffered to be done of euill instruments in the first place are both ordained of God himselfe and directed to the glorie of his mercie arising from the saluation of the creature God hath shut vp all vnder sinne that he might haue mercie on all And in the second place for the hardnesse of man and because of the heart that cannot repent sinnes and euils which are done by an euill instrument serue to that glory which God getteth vnto himselfe by his iustice and iust punishments If on the contrarie thou obiect God suffereth sinne that he may punish the same but he punisheth sinne in Or I would answer the maior That God suffereth not sin to punish it for that he respecteth not but for that be hath a purpose to manifest his owne glorie in the punishment of sinne that it is sinne or transgression therefore he permitteth sinne as it is sinne I answer vnto the Assumption Sinne as punishment followes thereupon which in it selfe is good and turnes to the glorie of God in this sin I say hath not respect vnto euill but vnto good producing a good effect for an euill cause as it is euill cannot bring forth a good effect But if that cause which in it selfe is euill be also considered as the cause of a good effect it must needes in some sort take vnto it the nature of good I confesse indeed that sinne as it is sinne is the cause of punishment and the punishment as it is the effect of an euill cause must needs it selfe be euill And indeed punish ment Punishment in it selfe is euill which is inflicted is considered two wayes first as a thing in it selfe euill for there is some transgression How punishmēt is euill in euerie punishment and euery punishment after a sort is also a sinne Againe it is considered as a thing that is good to wit as a meane of Gods glorie This I say in a word that all meanes which in and by themselues are euill in respect of God propounding and of the end which is the glorie of God in some sort are good And that whole chaine of meanes which is betweene God propounding as the head and beginning and the glorie of God as the end is the order of things which either by themselues are good or at the least in some sort may be so accounted For those two extremes chaunge all darknesse after a sort into light CHAP. XXV Of Originall Sinne. THVS farre of sinne in generall the first diuision of sinne is into originall and actuall To speake of originall sinne first we be first to obserue the reason why it is so named It is called Originall sinne why so called original because it is in vs with vs from our first being conception and natiuity for it comes by propagation and is deriued from parents to children as an hereditary disease as a leprie the stone or any such like malady of the body And that there is such a kind of sinne it is most manifest for there is none so fottish and so voide of all sense that he feeleth not this hereditarie sicknes in himselfe as the infection and corruption of his nature But the holy Ghost who best knoweth what is in man doth cleerely auouch this in many scriptures Gen. 5. 3. When as Adam saith he begat a sonne according to his owne image Note heere the propagation of that corrupt image which was in Adam into his sonne Sheth Iob. 14. 5. Who can bring forth a cleane thing of an vncleane not one Behold here the propagation of vncleannes Psalm 51. 7. Behold I was formed in iniquitie and in sinne did my mother cherish * Tremel fouit kept me warme in hir bed mee Behold the sin which we haue from our mothers wombe Ioh. 3. 6. What is borne of the flesh is flesh Behold the propagation of flesh that is of our corrupt nature Rom. 5. 12. Like as by one man sinne entred into the world and by sin death c. Obserue here the propagation of sinne Eph. 2. 3. We were by nature the children of wrath Note here our corrupt nature and therefore how subiect it is to the wrath of God And thus far we see that there is a sin which we call originall Now let vs consider what the subiect thereof is The subiect of originall sinne is the whole man body and soule which thing is taught vs cleerely by that one name Soule infected with Orig. sin which is giuen it Ro. 6. 6. as els where that old man whereby nothing els is signified but the whole man corrupted or the corruption of the whole man That the minde is infected with this sin first we be taught it by very sense it selfe next by many testimonies of scriptures Genes 6. 5. When the Lord saw all the imaginations that is all the thoughts of his heart were only euill continually Gen. 8. 21. Albeit the
imagination of mans heart be euill from his youth Ephes 2. 3. Fulfill the will of the flesh and of the minde And that the body is infected with this poison see Rom. 6. 12. Let not sinne raigne in your mortall body And that euery The body and all the members poisoned with originall sinne one of the members is infected and poisoned with the same sin is shewed v. 13. Neither giue your members as instruments of vnrighteousnes vnto sin Againe the very names of this sinne shew the subiect thereof or where it resteth As when it is called flesh concupiscence the law of the members the body of sin the body of death And thus farre of the subiect of originall sinne Now wee bee to come to the parts of it and because it is as a compound thing we are to consider first The materiall cause of originall sinne threefold what the matter thereof is next what the forme The matter of originall sin is threefold The first part of the matter thereof is that apostasie wherein we fell all away from God in the loines of Adam This we receiue from our mothers womb for we are al born Apostates backsliders frō God For that the first apostasie was not Adams only but did appertaine to vs al first reasō it selfe may sufciently conuince it for we were all as then in his loynes and as parcelles of the substance and nature of the first man and so we all fell in him and with him from the liuing God For this very cause Heb. 7. Leui is said before he was borne to pay tithes to Melchisedeck because he was then in the loynes of Abraham Abrahams fact was therefore Leui his fact also and of all his posterity which then were in his loynes Next this is testified by scripture as by name in that place which is Rom. 5. 12. In whom to wit Adam all men haue sinned That first Apostasie I grant is past and vanished away as euery action passeth away yet after a sort it is saide to continue still for albeit the fact be past yet the How the Apostasie of Adam continueth still guilt thereof remaineth still for euery man is borne guilty by nature of that first Apostasie The same is to bee said of euery other sinne Murther Adultery Theft c. For whatsoeuer it is it may be truly sayd to remaine still so long as the guilt remaineth which is consequent thereunto Wherefore euery man is guilty of that first defection and falling from God vntill this guilt be taken away by the bloud of a mediator And that we be such Apostates by nature the scripture testifieth Rom. 5. 15. By the offence of one many be dead Wherefore many must be guilty that one offence Ro. 5. 16. The fault came of one offence vnto condemnation And thus farre of the first part of originall sinne that is of the first backsliding and our falling away which we bring forth with vs from our mothers wombe into the world The second part followeth of originall sinne which is a certaine defect or a certaine want of originall iustice Second part of Originall sinne that is of that righteousnes or integrity wherein man was created according to the image and example of the righteousnesse which is in God the creator For he created man after his owne image wise iust holy For the Apostle to the Eph. 5. and Col. saith that in these respects man was like to God himselfe in his creation This want I speake of originall iustice is the first effect of that apostasie before shewed For that apostasie whereof we are al by nature guilty depriueth vs in our first birth euē in our very conception of that originall iustice and image of God This part of the matter of originall sinne very sense sheweth and many scriptures testifie of it I meane such as speake of sinne negatiuelie or priuatiuelie For Proofe of our want of original iustice by 1. sense 2. by scripture all such places shew plainelie what defect is in vs and what want of originall iustice Rom. 3. 23. All haue sinned and are depriued of the glory of God Ro. 7 18. I know that in me that is in my flesh dwelleth no good thing And a little after I find no meanes to performe that which is good Rom. 8. 7. The wisdome of the flesh is not subiect to the law of God neither indeed can be 1. Cor. 14. The naturall man perceiueth not the things of the spirit of God neither can he know the. 2. Cor. 3. 5. Not that we are sufficient of our selues to think any thing as of our selues Eph. 4. 18. Hauing their cogitation darkened and being strangers from the life of God And thus far of the 2. part of the matter of original sin to wit the want of originall iustice The third part followeth and this we say is an inclination The 3. part of the matter of originall sinne or quality contrary to that originall iustice and integritie before mentioned succeeding euen in place thereof This is that which they call our naturall corruption and it is the second effect of the apostasie of Adam in Paradice For that rebellion of our first parents first depriueth vs of originall iustice and of the image of God next in place there of by Gods iust iudgement it infecteth vs with a quality cleane contrary to that righteousnesse whereby we are made prone and apt to al euil This contratie qualitie or inclination vnto sin to be in vs very sense procues it with many testimonies of the holy Scripture all which speake of sinne affirmatiuely or that I may so speak positiuely Ro. 7. 7. I had not known concupiscence but that the law sayth thou shalt not couet Rom. 7. 23. I see another law in my members rebelling against the law of my mind Eph. 2. 3. Fulfilling the lusts of the flesh and of the minde Ad to these the places before cited Gen. 6. and 8. And thus farre of the third part of the matter of originall sin And here as touching the want of iustice and inclination vnto sinne which were two parts of the matter of originall sinne ye must be aduertised that there is no facultie A speciall note of the soule of man which is not infected with both these euils together We reckon as principall powers of the soule the minde or vnderstanding the will and the affections These two last the scripture often vnderstandeth them in the worde hart because the will and affections be seated in the hart The first defect then is in the mind and this is the want of light and knowledge here is also the want of holinesse that is of a quality wherewith our very knowledge and light must be affected and assuredly was affected with in the first creation The light of the minde or knowledge is twofold naturall A two fold light of the mind 1. VVant of naturall light and spirituall In the mind there is a defect
of light or of naturall knowledge not in whole but in part for there do remaine euen in the vnregenerate certaine generall notions of good and euill things which are commanded and condenmed in the law but they be such as serue only to make men inexcusable for that they are but lame and corrupt Rom. 1. 19. The mind also wants spirituall 2. VVant of spirituall light light not in part but in whole for it is vtterly void of this light for as concerning those things which appertaine to the kingdom of heauen the vnderstandings is so darkened that it doth not only not perceiue them but also hath no power to conceiue them 1. Cor. 2. 14. To be short the minde wants holinesse for the things it vnderstandeth 3. VVant of holinâ—sse in the mind it neither conceiueth them rightly and holily but impiously and prophanely all things euen the things which in and by themselues are good For the facultie of vnderstanding albeit it be not vtterly lost yet that holynes of this facultie wherein it was created after the image of God was vtterly lost in the fall of man This want of this naturall light the Apostle sheweth Rom. 1. 21. Because when they knew God they glorified him not as God These latter wordes plainly shew that the naturall light of the minde is but a dim light and soone vanisheth away The want of the spiritual light the Apostle sheweth 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God The want of sanctitiy in y e vnderstanding the Apostle sheweth Rom. 8. 7. The wisdom of the flesh is enmity against God euen then when it vnderstaÌ„deth those things which otherwise be in themselues true good 2. Cor. 3. 8. Not that we are sufficient of ourselues to thinke any thing to wit well and holily Eph. 4. 18. Hauing their cogitation darkened being estranged from the life of God And there ver 23. And be ye renewed in the spirit of your minde And thus farre of the want or defect which is in the mind There is also a quality in the minde which hath succeeded or stept in place of that light and holinesse which was lost in the fall of man For darknes hath taken possession in the very seate of light Ephesi 5. 8. Yee were in times past darknes but now ye are light in the Lord. In place of sanctitie integrity haue crept in impuritie and a certaine malitiousnesse of nature which euidently appeareth when it is said Rom. 8. 5. For they that are after the flesh sauour the things of the flesh This wisdome is of some euill quality 1. Cor. 1. 18. The preaching of the crosse is to them that perish foolishnesse And 1. Cor. 2. 14. For they are foolishnes vnto him This word foolishnes argueth the peruerse iudgment of the minde Thus far of the want of the mind the contrary quality crept thereinto Both these in like manner are to be seene in the will and in euery affection The want of integrity The will corrupted and vprightnes in the will the Apostle testifieth saying I find no meanes to performe that which is good Rom. 7. 18. and Phil. 2. 13. It is he which worketh in you both the will and the deed The corruption and frowardnes of the will and of the motions thereof is testified by many scriptures As Gen. 6. 5. 6. The conceit of a mans heart is only euill Eph. 2. 3. Doing the will of the flesh and of the minde Finallie this I say that mans will is more poisoned by this originall corruption then the minde is for which Video meliora proboque deteriora sequor cause the very heathen could say I see approue by the light of reason the better things but through the corruption of my will I incline to the worser And this the Apostle saith Eph. 4. 18. Affirming that the ignorance The will worse then the mind which is in men is by reason of the hardnesse of their hearts Rom. 1. 28. They regarded not to know God therefore God deliuered theÌ„ vnto a reprobate mind Note how the obstinate will resisteth the light of the mind and causeth the mind to be ouerclouded And thus far of the threefold matter of originall sinne These parts of the materiall cause of originall sin because they are so many Beings * Entia and are of God euery one of them must retaine in them some goodnes as we say in respect of their being for that very apostasie and falling away was good in it selfe as so the want of originall iustice because it is athing in nature and a consequent of that Apostasie this want I say as it is of God is good in it selfe and to conclude that positiue qualitie which succeedeth in place of that holinesse and image of God for the being thereof is of God as principall efficient and is good in itselfe The forme of originall sinne followeth And this is a The forme of originall sinne very speciall repugnance against the law of God causing a very speciall kind of sinne And like as the matteriall cause of originall sinne is threefold so there is in it a threefold * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repugnance against God and his law For euery part of the materiall cause hath a repugnance against the law in it and so a forme which is from another in respect whereof it is sinne The first Apostasie hath in it a repugnance against God and so the want of originall iustice and the positiue quality also which succeeded in place thereof This threefold iniquitie * Or breach of Gods law is not of God as efficient but from the euill instruments the deuill first next Adam and lastly the very man which is of Adams progenie For we also which are sick of this hereditarie euill are the very causes of our sicknes And thus far of the forme of originall sin Now we be to define originall sinne of the matter and forme thereof on this wise Originall sinne is an apostasie from God a want of Originall iustice and a certaine positiue qualitie repugning against the law of God The threefold Originall sin defined materiall cause stands for the genus of it and for the forme the threefold breach of Gods law And like as guilt in general is the consequent of sin in general so a speciall guilt Guilt following originall sin is consequent to originall sin and this is threefold also as the matter and forme of this sinne is threefolde For the apostasie hath his speciall guiltinesse following it so also the want of originall iustice and that positiue quality And euery guiltinesse merits death and eternall damnation It resteth now that seeing we see this sinne originall is deriued by propagation from the parents to the children that we search out the manner thereof and this may bee expressed on this wise The propagation of sin must be by one of these 3. waies
for it is deriued either by the soule or by the body of the parents or through their default It cannot bee said that the propagation of this sin is by the soule for the soule of the Father or Mother is not deriued by propagation to the children in whole or in part as is very euident wherfore this sin coms not by the soule of the parents But it may not vnfitly be said that there is some deriuation How sin is deriued from parents to their children of this sin by the body of the parents to the body and soule of the child begotten by them This propagation of sinne by the body of him which begetteth into the bodie of him which is begotten is easily discerned for the seede of the parents being in the child is corrupted infected with sin whence it followeth necessarily that the bodie which is begotten of such corrupt vncleane seede must also be corrupt and vncleane in like manner The propagation of sinne by the body of him which begetteth into the soule of him which is begotten is more hardly expressed yet I deliuer what seemes most How sin infefecteth the verie soule probable vnto me on this manner After that by the bodie of him which begetteth sinne is deriued into the bodie of him which is begotten now the body begotten being corrupt infected with sin this bodie I say infecteth and poisoneth the soule created euen then of God before and infused into it that very moment of time wherein it was created Here you demaund whether the soule were pure and cleane the time it was created and so Quest infused into the bodie and then afterwards so defiled by the contagion of the bodie I answer it is not like to bee so for that the soule is created infused and corrupted in Ans the very selfe same moment of time This corruption of the soule is partly by reason of the desertiō of God partly by reason of the contagion of the body whereinto it is infused for God the very same moment of time wherein he createth infuseth the soule in his iust iudgment forsakes it and giues it ouer to the body to bee so defiled with sinne wherefore this I auouch that the soule is created infused forsaken of God and defiled by the bodie the very same moment of time The manner of the propagation of this sinne which is said to be through the default of the parents followeth and this I expresse on this wise Adam by that his first offence did deriue as by a certaine conduit whatsoeuer corruption was in him to his posteritie for this cause the Apostle Rom. 5. 12. saith By one man to wit sinning sin entred into the world Here it may be demaunded whence proceedes this efficacie or power of that first sin to ingender as it were and to deriue sinne into all and euerie one of Adams progenie I answer this efficacie of that sinne is by reason of that word and couenant which God made with Adam in his creation as it were in these words If man wil stand and persist in that his innocencie which he had by creation he shall stand for his owne good and for his progenie but if he do not stand but fall away his fall shall turn The Couenant of God in the creation as to his owne dammage so to the hurt of his posteritie and whatsoeuer euill shall be tide him the same shall ensue to all his off-spring after him And this last way of the propagation of originall sinne pleaseth me best and ought to content all sober wits for that this is grounded on the authority and words of the Apostle And thus far our iudgement concerning originall sinne Now let vs briefly see what the old hereticks and late aduersaries of Gods truth say concerning this sinne First The opinion of the heretikes cōcerning originall sinne heere wee be to meete with the heresie of Pelagius the Monke and Caelestius his Disciple which said there was no originall sinne that Adam by his fall did hurt himselfe only and not his posteritie excepting onely by his example They said his posteritie sinned not by propagation of his sinne but by imitation of their father Adams preuarication When it was obiected against them that young infants died which could not be but that they are infected with originall sinne They answered that Adam himselfe also had died by the law of nature albeit he had not sinned And this was the Pelagians principall argument against The Pelagians argument against originall sinne originall sinne If sinne be by propagation then it must needs be deriued to the posteritie by the soule or by the body but not by the soule for that it is not by traduction and it is not by the bodie because it is void of reason neither can sinne be said to bee first and properly seated in it and not by both vnited because it is not by the parts therefore there is no originall sinne at all The answere is easie of that which hath beene before set downe in this chap touching the forme or manner of the propagation of this sinne First their proposition Answer doth not number all the formes meanes of the propation of this sinne for there is besides those meanes a deriuation of sinne which is through the default of the parents Next the Assumption is false for albeit there be no propagation of sinne by the soule yet it may well bee by the bodie as is afore shewed And thus farre of Pelagius and Caelestius heresie Next the Schoole-men had diuers opinions of originall Schoolemens opinion of original sinne sinne for some said that originall sinne consisted only in the guilt of Adams apostasy others said it was but the want of original iustice But Peter Lombard reiecting these opinions auoucheth it to be also a positiue euill qualitie contrarie to that first originall iustice Albertus Pigghius Ambrosius Catharinus said that it was nothing els but that first transgression of Adam And out of this conclusion they drew forth three other opinions the first was this Originall sinne is one and the selfe same onely Three grosse opinions of papists concerning originall sin in all men 2. This sin in Adam was reall and actually his but it is ours only by imputation the third that infants in verity haue nothing in them that hath any appearance of sinne for they said that guiltinesse want of iustice and the spots of nature and such like things seeme rather to be punishments then faults if ye speake not happily improperly as when ye apply the name of the cause to the effect Bellarmine following all these first blames Lombards conclusion concerning his positiue qualitie and next Bellarm. obiect against Lumbard Answer condemnes Pigghius assertion as hereticall One of his principall arguments against Lombard is this God is either the cause of that positiue quality or not the cause if the cause then is he the cause of
sin if he be not the cause of it then is he not the authour of all things Therefore there is no such positiue qualitie at all We answer to the Assumption in that euill positiue quality two things must be respected First the qualitie it selfe or the being of it next the euilnesse or irregularity or deformity therof God is the the authour and principall efficient of the first but the diuell and the euil instrument is the authour and cause of the second This done at last the Iesuit sets downe his owne iudgemēt auouching that original sin consisteth in two things Bellarm iudgment of originall sinne first in the first transgression of Adam not as hee was a certaine priuate person but as being then the person of all mankind next he saith it is also a want of that gift of originall iustice And thus farre he speakes wel affirming that there are two parts of original sin but herein he erreth for that he omitteth that euil positiue quality before mentioned And thus farre of the iudgement of the Aduersaries concerning originall sinne CHAP. XXVI Of Concupiscence BVt because there is some controuersie touching concupiscence which is the third part of originall sinne therefore we be to speake something of it apart The word Concupiscence doth first and properly signifie that coueting or lusting which is said to be in the baser facultie of the soule to wit in the sensible and the naturall power thereof and tropically it signifieth our naturall corruption and that euill positiue quality which resteth not onely in the concupiscible faculty of the soule but in all the powers therof also euē in reason it self For the word Concupiscence in Scripture is as generall as the old man or the flesh for Paule vseth these words indifferently for one and the same matter the old man the flesh concupiscence and the law of the members to wit for the third part of originall sinne which is that euill positiue quality And that concupiscence is properly and truly a sinne appeares plainly out of the Epistle to the Romans ch 7. 7. I had not knowne lust except the law had said thou shalt not lust And this briefly is our iudgment touching Concupiscence Pelagius reckoneth Concupiscence in the number of the good things or benefits of nature for hee denies originall sinne Our aduersaries the Papists by Concupiscence vnderstand nothing els but that concupiscible faculty of the soule which is in it self good or atleast indifferent but euill accidentally and in some respect to wit for that now the bridle or originall iustice is let loose whereby Concupiscence ought to haue been curbed so then this curbe being lost it inclines say they to sinne This is the iudgment of the Councell of Trent The iudgment of the papists concerning concupiscence concerning Concupiscence that it may not be saide truly and properly that it is a sin but that it is so called because it proceedes from sin and inclines to sinne But that Concupiscence is sinne is more manifest by Paules doctrine then that it needes any proofe at all and that it is a sinne not onely in the vnregenerate but also in the regenerate And thus farre of Concupiscence and of originall sinne CHAP. XXVII Of Actuall sinne ACtuall sinne is the fruit and effect and the punishment also of originall sin The first and principall diuision of actuall sin is into Actuall sinne internall and externall The internall I call the sinnes of soule and of the faculties thereof Internall sinne is partly of omission partly of commission A sinne of omission in the mind is the want of a holy and good motion and the roote of this is the want of originall iustice And like as that defect of original iustice is in all the powers of the soule so this internall Sinne of omission what sinne of omission is of all the powers of the soule Of the sinne of omission the Apostle speaketh 1. Cor. 2. 14. when he saith that the naturall man cannot conceiue the things of the Spirit of God Lo here the want of a holy motion in mans nature the fundamentall cause whereof he addeth in the next words saying neither can he perciue them In which words yee haue the want of that power and faculty whence a holy motion doth spring The internall sinne of commission followeth and this is a peruerse and euill motion of the mind And this proceedes from the third part of originall sinne to wit that A sinne of commission euill positiue qualitie or naturall corruption And like as y t positiue quality is of al the faculties of the mind so that internall sinne of commission is of all the powers of the soule in like manner Of this sinne the Scripture speakes euery where Rom. 7. 5. When we were in the flesh the * or affections motions of sinnes which were by the law had force in our members to bring forth fruite vnto death Where three things are to Three things Rom. 7. 5. be obserued first the flesh which is original sin Secondly Affections or motions whereby vnderstand the internall sinne of commission Thirdly the fruit of those motions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or affections whereby he meanes euery externall actuall sinne Againe ye haue the same three things knit together Ephe. 2. 3. Fulfilling the will of the flesh and of the mind 1. the flesh that is originall sin 2. Next the thought or lust of the flesh which is the internall commission of sinne 3. To fulfill the same and this is externall sinne The same things ye haue Iam. 1. 15. When concupiscence hath conceiued it bringeth forth sinne Concupiscence is originall sinne conception is actuall internall sinne the birth thereof is an externall sinne And thus farre of actual internall sinne The externall actuall sinne followeth which is a sinne of the bodie and of the members thereof and this sinne Externall actual sinne also is partly of omission partly of commission The externall sinne of omission is when things to bee done are omitted and this proceedes from the internall sinne of omission And here also like as the internall sinne of omission is of all faculties of the mind so the externall sin of omission is of all the members of the body Of this sin the Apostle speaketh Roman 7. 9. I do not the good which I would do The externall sinne of commission followeth This is when that is done which ought not to be done Externall sin of commission and it proceedes from the internall sinne of commission This is also of all the parts of the body like as the internall sinne of commission is of all the powers of the soule The testimonies of Scriptures before cited proue this Rom. 7. 19. The euill which I would not that do I. The externall sinne of commission is twofold partly of errour and ignorance partly of knowledge It is of ignorance when a man ignorantly committeth any thing This was Paules sinne 1. Tim.
attained the temporary faith whose sorrow also doth arise from the Gospel and the acknowledgment of the mercy of God in Christ and the change of the mind vnto good is in some sort for the good it selfe for they tast after a sort the sweetnes of God in Christ and are delighted in it And as concerning the amendment of outward life that also is in them a little longer then in those before described They do also returne and relinquish many sins Of this kind it seemes Herod was of whom it is written Mar. 6. 20. Herod feared Iohn knowing that he was a iust and an holy man and he receaued him when he heard him he did many things and heard him gladly And thus far of these 3. steps of impious men in repentance here also I end the doctrine of sound repentance CHAP. XXXVI What the iudgement of Papists is of Repentance IT followeth now that we consider what the Papists do thinke of their Penance for they reiect the very name of Repentance T heir errours are manie which they hold we will take view of some few of them briefly confute them first they say that Repentance is a Sacrament But A Sacrament I aske if it be a Sacrament what sensible signe hath it They answer that the signe is partly the act of y e penitent person partly the words of the Priest whereby the penitent is absolued But I answer in a sacrament there must be not only an audible signe but also a visible there must be also a certaine element and not a ceremonie onely as in Baptisme and the Supper of the Lord. Besides the ceremonies and rites there are elements water bread and wine Concerning this errour this shall suffice Secondly they affirme that the vse of Repentance is this to abolish mortall sinne committed after Baptisme 2. Errour and to make him who of a friend through sinne was become Gods enemie the friend of God againe that is a iust man To this I answer To the restoring and repairing of man who hath sinned after Baptisme we haue no need of any other Sacrament then Baptisme the force and vertue whereof is perpetuall and effectuall throughout the whole life of man for the washing away of sinne to regenerate men for it is false that in Baptisme these sinnes onely are washed away which were committed before Baptisme seeing Baptisme reacheth to the whole life of Baptisme effectuall to the regenerate all his life man and the remembrance thereof is effectuall for the remission of sinnes and our regeneration euen then when a man giues vp the Ghost and departs this life Thirdly they say that the Repentance which was in the old Testament and before the resurrection of Christ 3. Errour is not the same with the repentance which followed the resurrection of Christ for that was no Sacrament but this is I answer that the doctrine of Repentance and of our conuersion to God is one and the selfe same which all the Prophets Iohn Baptist Christ before and after his incarnation and the holy Apostles haue preached Fourthly they say that the principall efficient cause of Repentance is free-will and the strength of nature stirred 4. Errour vp by a preuenting grace and that grace is but onely our helper working together with nature or free-will I answer that it is cleane contrarie for the Spirit or grace of God is the principall efficient cause of Repentance but the instrument are the faculties and powers of the mind not such as they are by nature but as they are sanctified by the Spirit which may appeare euen by this testimonie Ier. 31. Conuert me O Lord I shall be conuerted where the principall efficiencie cause of the work is giuen to the Lord himselfe and to his grace But of vs it may well be said that we become actiue in repentance being acted and moued by the holy Ghost Fiftly they diuide Penance essentially into the act of the Penitent as the matter and absolution of the Priest 5. Errour as the formall cause I answer that there is no necessitie why repentance should be so parted betweene the penitent or confessing sinner and the Priest absoluing For the sinner who doth repent him of his sinne may priuately confesse vnto God and of him also bee absolued without any conceiued or set forme of absolution by the Priest We repent daily and yet there is no need that the matter should be dayly so perfourmed by the sinner repenting and the Priest or minister absoluing Wherefore repentance is not to be restrained to this forme and dialogue or communication which must passe as they say betweene the sinner repenting and the Priest absoluing Sixtly they diuide Penance materially into Contrition 6. Errour Confession and Satisfaction for these three parts doe as it were appertaine to the acts of their Penitents which be the matter of their Sacrament of Penance I answer concerning Contrition which is nothing els but a sorrow of heart we verily admit of it but without anie opinion of merit which they attribute thereunto And as touching Confession first we say that it is not Signes of Repentance properly any part of Repentance but an outward signe of Repentance which is wrought inwardly in the mind for amongst the signes these are numbred confession of the mouth teares humbling of the bodie and other actions of like kind Againe we say that their auricular Confession wherein all euen the priuate sinnes of a man must be numbred as neere as they can remember and whispered into the eare of the Priest we affirme I say that such a Confession is the inuention of mans braine wherof there is no commandement or example extant in the whole Scripture Yea verily the will of God is that manie priuate sins vnto which we alone are priuy should bee concealed not vttered euen as God doth couer the multitude of our priuate sinnes of his free will and mercie wherewith he embraceth vs in Christ Iesus Notwithstanding this he requireth of vs that we priuately repent of them so oft as we shall remember them To conclude concerning Satisfaction we vtterly condemne and renounce it for by it as they teach we satisfie of ourselues the wrath and iustice of God and that by temporall punishments which we willingly suffer for our sinnes This we do vtterly condemne as an opinion which doth derogate from the merit and satisfaction of Christ whereby alone the wrath and iustice of God is satisfied for our sinnes And as for these temporall afflictions of the godly they are not truly satisfactions for their sinnes but by them God doth mortifie the remnants of sinnes and by that meanes prouoke vs to earnest repentance hereby curbing and keeping vs from falling into sinne againe Finally as all things worke for the best to them that loue God so these things which are not so much punishments as crosses do worke together for the best for the godly Neither is
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