God vnto saluation to euerie one that beleeueth And this is the ordinarie manner of giuing vs this beginning of euerlasting life namely by the woord mediately But there is another maner of giuing the same vnto infants and by miracles 7 Whether we can be assured in this life of euerlasting life IN this life not onely wee maie Our assurance of euerlasting life is necessary and grounded vpon sure reasons but wee ought also to bee assured and certain of euerlasting life otherwise we shal neuer haue it For it is giuen to al the elect and to them onely And wee maie be certaine of it by faith euen by a full persuasion of the good wil of God towardes vs likewise by the beginning of true repentaunce which is a ful purpose and intent to liue according to gods cōmandements lastly by the peace of consciēce by a desire of God and by a ioie and gladnesse in God This assuraunce and certainty is grounded on sure and strong reasons 1. The autor of euerlasting life is vnchangeable euen GOD himselfe 2. Gods election is vnchaungeable 3. Christ is heard in all thinges which he desireth of his Father But he praied that his father woulde saue all those whom hee had giuen him 4. God will not haue vs to praie for good things necessarie to saluation with a condition but simplie 2. Tim. 2.19 The foundation of God remaineth sure the lord knoweth who ar his Ioh. 10.28 No mā shal pluck my sheepe out of my hand I giue vnto them eternal life but it were not eternal life if it could be interrupted or broken off Of the consummation of euerlasting life we must bee assured by the beginning thereof Rom. 11.29 The giftes and calling of God are without repentaunce God is faithfull therefore as hee hath begunne so also will hee accomplish and end Wherefore to doubt of the continuaunce and consummation of euerlasting life is to ouerthrow the faith and truth of god Now of the beginning of eternal life we are assured chiefly by a true faith which withstandeth doubtes that is which hath a purpose to resist the Diuel and crieth I beleeue Lord help my vnbeliefe But this faith cannot bee without repentaunce and therefore by an assured repentance we are also assured of the beginning of euerlasting life and therfore withal of the consummation thereof That which now hath been spoken of this article doth sufficiently declare what is To beleeue euerlasting life namely assuredly and certainely to bee perswaded 1. That after this life there shall be also a life wherein the Church shall be glorified and God magnified of her euerlastingly 2. That J also am a member of this Church and therefore partaker of euerlasting life 3. That J also in this life haue and enioy the beginning of euerlasting life OF IVSTIFICATION THIS doctrine Of iustification is one of the chiefe points of our faith not onely because it treateth of the chiefe and principall matters but also because this doctrine is most of all others called by heretiques into controuersie For there are two principall controuersies between the Church and Heretiques The first Of the doctrine concerning God the other of this doctrine of Justification and either of these doctrines beeing ouerthrowen the other points of our faith easily goe to wracke Wherefore we ought chiefly to fence and strengthen our selues against heresies in the doctrine concerning God and iustification The special questions 1 What iustice or righteousnes is in generall 2 How manifold it is 3 What iustice differeth from iustification 4 What is our iustice or righteousnes 5 How it is made ours 6 Why it is made ours 7 Why it is made ours by faith onelie 1 WHAT IVSTICE OR RIGHTEOVSNES IN GENERAL IS A Definition so generall of iustice can scarce bee giuen as may agree both to God and creatures euen such as may agree to the furthest and highest kindes of iustice or righteousnes which are Vncreate and created righteousnes except we wil make a definition full of ambiguity For vncreated iustice or righteousnes is God himselfe Vncreate Iustice is God himselfe who is the very squire and rule of all iustice Created iustice is an effect of vncreate or diuine iustice in reasonable creatures This created iustice or righteousnes may be defined generally in such sort as the definition shall bee alike common to all sortes thereof Justice therefore or righteousnes in generall as it agreeth to reasonable creatures is a fulfilling of those lawes which belong vnto reasonable creatures Our created Iustice is our conformitie with Gods lawes appertaining vnto vs. or is the conformitie or correspondence of reasonable creatures with the lawes appertaining and belonging vnto them It may be also defined on this wise Justice is a conformitie with God or with the law of God Or it is a fulfilling of Gods law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For iustice or righteousnes is the obseruance of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sin is the transgression of the law the name Righteousnes is deriued from Right which is the lawe it self and conformitie with the law is righteousnes it self This we must know because we must be iustified by the fulfilling of the law we must vnderstand that the law is not abolished but established by the gospel For the righteousnes iustice of the Gospel is the fulfilling of the lawe but doth not at all disagree from the lawe Obiect He that is iust and righteous is conformed and agreeable vnto the law To iustifie is to make iust Therefore to iustifie is to make one agreeable vnto the law Answere All this is graunted that is either in himselfe to be so or in another Now these are all one the imputed righteousnes or iustice of an other the righteousnes of the Gospel the righteousnes of faith Wherefore to iustifie is to assoile and absolue one from sin for that iustice or righteousnes which either is in himself or in an other This significatiō meaning of the worde is prooued throughout the whole Epistle to the Romans It was imputed to him for righteousnes 2 How manifold Justice is Legall Iustice IVstice we speak in general of created iustice is legal and Euangelical Legal iustice is the fulfilling of the Law performed by him who is therby said to be iust Or it is such a fulfilling of the Law which one performeth by his own obedience or it is a conformitie in the Law which is in him also who is called iust This legal iustice either is in vs or in Angels or in Christ as he is man as an accident inherent in his subiect Euangelical iustice is also a fulfilling of the Law but is not in him who is called therby iust or righteous but in another and is onelie imputed vnto him who is thereof called iust This is christs iustice or righteousnes performed for vs or that ransome of the Son of God imputed vnto vs by faith Euangelicall Iustice or the Iustice
sinnes for which Christ hath satisfied cannot hurt but christ hath satisfied for sinnes past and to come Therefore sinnes past and to come cannot hurt vs. Aunswere Nowe knitte and force this reason that wee maie see whither it tendeth Reply That which hurteth not we neede not to eschue sinnes to come hurt not therefore wee neede not beware of sinnes to câ—me Auns 1. The Minor is false For god is offended with sinnes which is the greatest hurt and further sinnes bereaue vs of that conformity with God purchase bodily paines vnto the faithful But we are to distinguish between these questions 1. How a reasonable creature may be iust before god 2. Hâ—w maÌ„ being a sinner may be iust before god 3. Whether a reasonable creature may merit or deserue ought at gods hands To the first question we answere That a reasonable creature may be iust before God by the conformitie with the law inherent in him as blessed men and Angels are iust To the second That man being a sinner is iust by the imputation onely of Christs merit and of this question is our speech when we speake of iustification To the third That no reasonable creature can deserue ought at gods hands Luk. 17.10 When yee haue done all say Wee are vnprofitable seruantes For neither is Christes obedience verily any merit in this respect as if any good came to God by it but in respect of the dignitie of the person bicause it was Christ that suffered it is called merite But a man which is a sinner cannot bee iust before God 1. Because before his iustification his woorkes are corrupt 2. Also after his iustification the works of a man which is a sinner are vnperfect 3. And when they are perfect as in the life to come they shal be yet can we not satisfie for the sinnes past for we owe those workes when we doe them 5 How Christes satisfaction is made our iustice and righteousnesse THIS question is adioined because it seemeth absurd that we should bee iustified by that which is another mans Christs satisfaction made ours two waies 1 By God imputing it or applyeng it vnto vs. and not ours The satisfaction or iustice of Christ is made ours or applied vnto vs two waies that is by a double application The former application is Gods who in respect of that fulfilling of the Law perfourmed by christ accepteth vs and applieth the same vnto vs that is he imputeth it no lesse than if wee had neuer sinned or at least had paied and suffered sufficient punishment for our sinnes For albeit to iustifie signifieth to make iust yet in the Church it signifieth another thing and is taken in another sense Or god doth applie it when hee imputeth the fulfilling of the Lawe perfourmed by Christ vnto vs euen as if it were perfourmed by vs neither wil at all punish vs. But to impute is to accept christs satisfaction performed to this end that it might be our iustice righteousnes 2 By our selues applyeng it vnto our selues We then also applie vnto vs the fulfilling of the Law perfourmed by Christ when we are stedfastly persuaded that God doth impute applie giue it vnto vs and for it reputeth vs for iust absoluing vs from al guilt Without this application the former is not at all and this latter is also from God For God first imputeth vnto vs Christes satisfaction then he engendereth faith in vs whereby wee maie applie the same vnto vs. Whence also it appeareth that Gods application doth go before is the cause of our application which is of faith albeit his is not without ours as christ also saith Ioh. 15.16 Ye haue not chosen me but I haue chosen you Moreouer wee may then bee assured and certaine that the righteousnesse or satisfaction of Christ is imputed vnto vs of God When wee may be assured of Christs satisfaction imputed vnto vs. when wee earnestly desire the grace of God and feele the holy ghost to work in vs a true confidence in the Mediatour of the faithful That which we haue nowe spoken of both applications both gods and ours doth manifestly shew what is meant in this place by iustifieng Which is that to iustifie is not to make one iust who is vniust but to repute him for iust and righteous who is vniust and to absolue the vniust and vnrighteous from al guilt and not to punish him and this for anothers iustice and righteousnesse imputed by faith vnto vs. Obiection But to iustifie is to make one iust who is vniust Aunswere This indeede is true in general but in the Church it is taken otherwise For the legall iustification is a woorking of iustice and righteousnesse in vs as in one subiect But the iustification of the gospell whereof wee speake here is a farre diuerse thing For the subiect of that iustice and righteousnesse which is made ours by the Gospels iustification that is whereby being appplied by faith vnto vs wee are reputed iust and righteous is Christ himselfe and wee are onely the obiect of this iustice and the matter about which it is conuersaunt but the matter wherein it is inherent is Christ only 6 Why Christs satisfaction is made ours THE perfect fulfilling of the Law performed by Christ for vs is made ours or applied vnto vs The cause of Christs satâ—sfaction applied imputed is in God onely not in vs. through the alone and free mercie of God as who from euerlasting did predestinate vs and freely chuse vs to whom he might apply of his mere grace by faith that iustice and righteousnesse at his appointed time Wherefore al imagination and affirmation of merit is to bee taken awaie as which fighteth with the grace of God and is a denial of his diuine grace For the grace and mercie of GOD is the onely cause of both applications Hee of his goodnesse infinite and passing measure applieth Christes merit vnto vs and maketh that we also may apply the same vnto vs. The cause therefore why this application is wrought is in God alone but not at al in vs that is it is neither anie thing foreseene in vs neither also our apprehension and receiuing of this iustice For all the giftes and graces which are in vs are effectes of the application of Christes merit and therefore that merit of Christ is no waie applied vnto vs for the workes sake which we doe but this is done as the Apostle teacheth Ephes 1.5 according to the good pleasure of his wil. WhereupoÌ„ also it is said 1. Cor. 4 7. What hast thou that thou hast not receiued And Ephes 2.8 By grace are ye saued through faith and that not of your selues it is the gift of God And here it is to be obserued that to bee saued by the grace of God and to be iustified by faith are not all one for that signifieth the impellent or motiue cause in God this the instrumental cause in vs whereby we apprehend the righteousnesse
iustification but as effectes of faith and as it were a testimony of their faith and thankefulnes For faith is not without her fruit Now to applie the merit of Christ is the proper act of faith but other good workes are not so though they also proceede from faith Wherefore also the apprehension of Christs merite is after another manner required in them that are to bee iustified than are other good woorkes For faith with this her proper act without which faith cannot bee considered is required as a necessarie instrument whereby we applie Christs merite vnto vs. But good woorkes are not required that by them we may apprehend Christs merite and much lesse that for them wee should be iustified but that by them we may shew our faith which without good woorkes is dead and is not knowen but by them Whatsoeuer is necessarily coherent with the cause that is not therefore necessarily required to the proper effect of that cause but good workes although they are necessarily coherent and ioined with faith yet are they not necessarie for the apprehension of Christs merit that we should ouer and besides faith by them also apply the same vnto vs. 6 Obiection The Messias bringeth euerlasting iustice and righteousnes Jmputed righteousnes is not eternall Therefore wee are not thereby iustified Aunswere It is said that Christes righteousnesse shall bee an euerlasting righteousnesse but after a diuerse manner For in the life to come wee shal bee iust after another manner than in this life For although we shall then be iust by the same righteousnes euen by the righteousnes of Christ imputed vnto vs yet with this shall also the legal iustice and righteousnesse be continued so that then also by the legall righteousnesse we shall be perfectly iust because now onely we are as concerning that but in part and beginning iust Each iustice both the iustice of the Law and the iustice of the Gospel is eternall by continuation And the iustice and righteousnesse of the Gospell that is the iustice of Christ imputed vnto vs is eternal by continuation of the imputation The iustice of the Law is eternal by continuation of good woorkes euen as it is continued by good woorkes first and beginning in this life vntill at length after this life it bee perfected and become perfect and so continue to al eternity 7 Obiection Knowledge dooth not iustifie Faith is a knowledge Therefore faith doth not iustifie Aunswere Knowledge alone dooth not iustifie But iustifieng faith is not a knoweledge onely but also a confidence and sure persuasion whereby as a meane we apply Christes merit vnto vs. And furthermore Knowledge and this sure persuasion are much different Knowledge is in the vnderstanding but this is in the will Therefore a sure persuasion or confidence is not only a knoweledge of a thing but also a will and purpose of doing or applieng that which wee knowe or of resting in it so that wee are thereby secure and take ioie of heart therein 8 Obiection Saint Iames saith cap. 2.24 Yee see then how that of workes a man is iustified and not of faith onelie Answere 1. Hee speaketh of that iustice whereby wee are iustified through our workes before men that is are approued iust or are found to be iustified but he speaketh not of that iustice whereby we are iustified before God that is whereby wee are reputed of God iust for vniust For hee saith in the same chapter Shew me thy faith by thy works and J will shewe thee my faith by my woorkes 2. He speaketh not of a true or liuely faith but of a dead faith which is without works 9 Obiection Euil workes condemne Therefore good workes iustifie Ans 1. These contraries are not matches for our euil works are perfectly euil our good workes are imperfectly good 2. Although our good woorkes were perfectly good yet should they not deserue eternal life because they are debts Vnto euil workes a reward is giuen by order of iustice vnto good works not so because we are obliged and bound to doe them For the creature is obliged vnto his creator neither may he of the contrary bind god vnto him by any works or means to benefit him 10 Obiect Saint Iohn saith 1. Ioh. 3.7 He that doth righteousnes is righteous Therefore not he that beleeueth Ans 1. He is righteous before mē that is by doing righteousnes he declareth himself righteous to others but before god we are righteous not by dooing righteousnes but by beleeuing 2. He sheweth there not how we are righteous but what the righteous are when he saith that hee that is regenerated is also iustified 11 Obiection Christ saith Luk. 7.47 Many sinnes are forgiuen her because she loued much Therfore good works are the cause of iustification Ans 1. Christ here reasoneth from the latter to the former from the effect which commeth after to the cause which goeth before Manie sins are forgiuen her Therefore shee loued much and because there is a great feeling in that woman of the benefite it must needes therefore bee that the benefite is great and many sins are forgiuen her That this is the meaning of Christes woordes appeareth by the parable which hee there vseth 2. Not euerie thing that is the cause of consequence in reason is also the cause of the thing it selfe which followeth in that consequence of reason Wherefore it is a fallacie of the consequent if it bee concluded Therefore for her loue manie sins are forgiuen her For the particle because which Christ vseth doth not alwaies signifie the cause of the thing folowing It foloweth not The Sunne is risen because it is day Therefore the day is cause of the rising of the Sun the contrarie rather is true 12 Obiection That which is not in the Scripture is not to be taught or reteined That wee are iustified by faith onelie is not in the Scripture neither the wordes themselues nor the sense of the woords Therefore it is not to be reteined Aunswere To the Maior we say That which is not in Scripture neither in words nor in sense is not to be reteined But that we are iustified by faith onely is conteined in Scripture as touching the sense thereof For we are said to be iustified freely Rom. 3.27 Gal. 2.16 Eph. 2.8 9. Tit. 3.5 1. Iohn 1.7 without the workes of the Law by faith without merite Not of anie righteousnesse which we haue doone The blood of Jesus Christ cleanseth vs from al sinne Therefore no woork shall be meritorious If no worke Therefore are we iustified by faith onely apprehending Christes merit Wherefore wee are necessarily to retaine the particle onelie 1. That all merite either of faith or our workes maie be remooued from this woork of our iustification 2. That it maie be shewed that faith not the merite of faith is necessarily required to iustice because the iustice or merite of Christ is giuen by faith onely and by this meane alone we receiue that iustice and
righteousnesse 13 Obiection Jf Christ hath satisfied for vs we shall not be iustified freelie but for merite and desert Aunswere Wee are iustified freely in respect of vs not freely in respect of Christ whom the sauing of vs cost full dearely 14 Obiection Reward presupposeth merite So that where reward is there is also merite For reward and merite are correlatiues whereof if one bee put the other is put also But euerlasting life is proposed as a reward for good workes therefore also the merite of good workes is euerlasting life Aunswere The Maior is sometimes true as concerning creatures as when men may merite or deserue of men But neither alwaies among men doth it folowe that there is merite where there is reward For men also oftentimes giue rewards not of merit or desert Now it is vnproperly saide of God that he proposeth eternal life vnto our workes as a reward for we can merite nothing at Gods hands by our workes But for this cause especially doth God say that he wil giue a reward to our workes thereby to shew that good workes are grateful and pleasing vnto him 15 Obiection That which is not required vnto iustification is not necessarie to be done Good woorkes are not required vnto iustification Therefore it is not necessarie to doe them Answere The Maior is false if it bee meant generallie because wee ought to doe good woorkes in token of thankefulnes But if the Maior be meant particularly then nothing can bee concluded the premisses beeing meere particular nowe good woorkes are as an effect without which the cause to wit faith cannot be Therefore good workes verily are necessarie but not as any cause or merite of iustice 16 Obiection He that is iustified by two things is not iustified by one only But we besides that we are iustified by faith are iustified also by the merite and obedience of Christ therefore not by faith onely Answere He that is iustified by two things is not iustified by one onely that is after one and the same manner But we are iustified by two thinges after a diuerse manner For we are iustified by faith as by an instrument apprehending iustice but by the merit of Christ as by the formal cause of our iustice 17 Obiect Doctrine which maketh men profane is not to be deliuered But this doctrine that we are iustified by works maketh men profane Therefore it is not to be deliuered Ans If it should so fal out with any man it were but an accident Reply Euen those thinges which fall out to bee euils by an accident are to be eschued But this doctrine maketh men by an accident euil Therefore it is to be eschued Aunswere Those thinges which fal out to be euils by an accident are to be eschued if ther remain no greater cause for which they are not to bee omitted which by an accident make men euil But we haue greater causes why this doctrine ought to be deliuered 1. The commaundement of God 2. Our owne saluation 18 Obiection Christ hath brought vs eternall iustice This applied iustice is not eternal Therefore this is not our iustice but God himselfe is our iustice Aunswere The Lorde is our iustice that is our iustifier But that our applied iustice is eternal hath been shewed before because the imputation thereof is continued to all eternity That iustice also of the Lawe which is begunne in vs in this life shall bee continued and perfected in the life to come But that iustice which is God himselfe is not in vs because so God should be an accident to his creature and become iustice in man For iustice and vertue are thinges created in vs not the essence of God Moreouer Osiander who obiecteth this doth not discerne the cause from the effect As we liue not or are wise by the essence of God for this is all one as to say that wee are as wise as God so also we are not iust by the essence of God Wherefore nothing is more impious than to say That the essentiall iustice of the creatour is the iustice of the creatures for thereof it would follow that wee haue the iustice of God yea the verie essence of God The cause must be discerned from the effect increate iustice from created iustice 19 Obiection Where sinne is not there is no place for remission or imputation Jn the life to come sinne shall not be Therefore no place there for remission or imputation Aunswere In the life to come shall not bee remission of any sin then present but the remission which was graunted in this life shall continue and endure for euer And that conformity also which we shal haue with God in the life to come shal be an effect of this imputation 20 Obiection Ten Crownes are part of a hundred Crownes in paiment of a debt Therefore good workes also may be some part of our iustice Aunswere There is a dissimilitude because ten Crownes are a whole part of an hundred Crownes But our workes are not a whole and perfect part 21 Obiection It is said that Phinees worke and deede was imputed vnto him for righteousnes Answere The meaning of the place is That God did approue his worke but not that he was iustified by that worke Why we are iustified by christs merit onely We are iustified by the merite of Christ onely 1. For his glorie that his sacrifice might not bee extenuated and made of lesse value 2. For our owne comfort that we may be assured that our iustice doth not depend vpon our owne woorkes but vpon the sacrifice of Christ onely otherwise we should leese it a thousand times Why we are not Iustified partly by faith and partly by works Gal. 3.10 We are iustified not partly by faith partly by works 1. Because works are vnperfect and therefore our iustice also should be then vnperfect Cursed is euerie man that continueth not in all thinges which are written in the booke of the lawe to doe them 2. Although they were perfect yet are they due and debt So that wee cannot satisfie for an offence past by them When ye haue done all that yee are commaunded say wee are vnprofitable seruants 3. They are Gods works who worketh them in vs. 4. They are temporarie neither haue anie proportion with eternall blessinges 5. They are effectes of iustification therefore no cause 6. They are excluded that wee might not haue whereof to glorie 7. If they were part of our iustification our conscience should be destitute of stable and certaine comfort 8. Christ should haue died in vain 9. We should not haue the same way to saluation 10. Christ should not be a perfect Sauiour Why our works are vnperfect therefore cannot merit Now our workes are vnperfect 1. Because we omit manie things which we should doe and doe manie things which we should not doe 2. Because we blend and mingle euil with that good which wee doe that is wee doe good but wee doe it ill The thinges
of the Gospel It may bee also defined briefly thus Euangelical iustice is a conformitie with the law performed by Christ imputed of God to vs by faith The legal iustice is performed either by the obedience of the law or by punishment For the lawe necessarily requireth one of these That which is performed by the obedience of the law is either generall or particular The general is an obseruing of al the laws which belong vnto vs or it is an obedience according to all the lawes vnto vs appertaining 1. Thes 4.11 Studie to be quiet and to meddle with your owne busines Generall or Vniuersal Iustice â—erfect Iustice This generall iustice is of two sorts perfect and vnperfect The perfect is an external and internal obedience to all the lawes belonging vnto vs. Or it is a perfect both inwarde and outward conformitie with the law of God Deut. 27.26 Cursed be he that confirmeth not al the words of this law to doe them The imperfect or begun iustice Vnperfect Iustice is a conformitie begun onelie and vnperfect euen such a iustice as doth not doe all things or not after that manner which the lawe requireth This vnperfect iustice is also of two sorts Philosophicall Iustice the one Philosophicall the other Christian The Philosophicall is a knowledge in the mind of Gods law and vertues vnperfect obscure and weake and whatsoeuer manner of purpose in the will and heart to doe those things which are right and honest according to that vnperfect knowledge and a directing and gouerning of their behauiour and manners according to the lawes Christian Iustice The Christian is regeneration or a knowledge of God and his law vnperfect indeede yet more notable and perfect than the philosophicall and to be perfected after this life rising from faith and the loue of God kindled in the hearts onely of the regenerate by the vertue and operation of the holy ghost through the gospel and ioined with an earnest and serious inclination of the will and heart to obey God according to all his commaundements The particular iustice Particular Iustice Commutatiue Iustice is that vertue which giueth to euerie one his owne and is of two sorts Commutatiue or exchanging and distributiue The Commutatiue obserueth equalitie of things and prices in exchanges and contracts or bargains The Distributiue Distributiue Iustice obserueth a proportion in distributing offices goods rewardes punishments giuing rewardes and punishments agreeable and proportionable vnto the persons There is also an other diuision of iustice namely Iustice of the person and of the cause Of the person and of the cause Iustice of the person when a person is iust and agreeable to the law Of the cause when he hath a iust and good cause in any controuersie whether the person himselfe be good or bad 3 In what iustice differeth from iustification IVstice is the verie conformitie it selfe with the lawe and the fulfilling of the lawe and the thing whereby wee are iust before god which is the very satisfaction of Christ performed on the Crosse Iustification is the application of that iustice What Iustification is and by this application the thing whereby we are iust euen that iustice and satisfaction of Christ is made ours and except that bee made ours or applied and imputed vnto vs wee cannot bee iust as neither the wall is made white except whitenes be applied vnto it For euen in like manner doth iustice differ from iustification or iustifieng as whitenes from whitening so application and imputation are not all one for imputation is not extended so farre as application For God alone doth impute but wee also doe applie vnto vs. Now Iustification is diuided in like sort as is Iustice Legall Iustification For there is one Justification legall which is a working of that conformitie with God or with the law of God in vs when as wee are regenerated There is another Iustification Euangelicall which is an application of the Euangelicall Iustice vnto vs Euangelicall Iustification but not a transfusion of the qualities into vs or it is an imputation of anothers iustice which is without vs an assoiling and absoluing of vs in iudgement Psal 143.2 In thy sight shall none that liueth be iustified Therefore that iustice whereby being applied and imputed vnto vs wee are iustified is not in vs but without vs. 4 What is our iustice Our righteousnesse is Christs satisfaction which consisteth in his whole humiliation OVR Iustice or righteousnesse that is the iustice or righteousnes of the Gospel whereby we are iust in the sight of God is not our conformitie with the Law but it is Christs satisfaction perfourmed vnto the Lawe for vs or the punishment which he susteined for vs and so his whole humiliation that is his taking of fleshe his vndertaking of seruitude penuâ—ie ignominie and infirmitie his suffering of that bitter passion and death all which he did vndergoe for vs but willinglie and that humiliation and satisfaction freely of God imputed vnto vs his faithful and beleeuers 1. Corinth 2.2 J esteemed not to know anie thing among you saue Jesus Christ and him crucified Coloss 2.10 Ye are compleate in him Rom. 5.19 By the obedience of one shal manie be made righteous Isai 53.5.6 With his stripes we are healed The Lord hath laid vpon him the iniquitie of vs al. Nowe that Christ might perfourme obedience and satisfie for vs it behooued him to bee our Mediatour beeing by himselfe iust and holy Heb. 7.26 For such an High-Priest it became vs to haue holy harmelesse vndefiled separate from sinners and made higher than the heauens All these things are true perfectly wholy in Christ For hee hath perfectly fulfilled the Law for vs 1. by the holinesse of his humane nature 2. Phil. 2.8 by his obedience for he became obedient vnto the death eueÌ„ the death of the crosse And the former fulfilling of the law namely the holinesse of Christes humane nature was requisite for the other euen for his obedience This obedience satisfaction of Christ is our satisfaction our proper iustice for which we please god for which we are receiued into fauor with God the Father and which is imputed vnto vs. That former fulfilling of the Law is indeed imputed also vnto vs namely the humiliation and iustice or righteousnesse of Christes humane nature that wee maie bee reputed holy before god but this holinesse of Christ is imputed vnto vs for his obedience or satisfaction sake because he satisfied for vs gods iustice in susteining eternall punishment and paines which we should haue susteined euerlastingly Hence is it that the effusion of Christes blood as being the complement and consummation of Christes satisfaction is onely said to bee our iustice and righteousnesse 1. Ioh. 1.7 The blood of Iesus Christ cleanseth vs from al sin that is not only from that which is past but also from that which is to come Obiection The
of Christ imputed vnto vs. Christ is in respect of our iustification 1. As the subiect matter wherein our iustice is 2. As the impellent cause because he obtaineth it 3. As the chief efficient because he together with his Father dooth iustifie vs and 4. Because he giueth vs faith whereby we beleeue and apprehend it The mercy of god is as the impellent cause thereof in GOD. Christes satisfaction is the formal cause of our iustification giuing the very life and being vnto it 7 Why Christes satisfaction is made ours by faith onelie Faith the apprehensiue instrument of Christs satisfaction CHRISTES satisfaction is made ours by faith alone 1. Because faith is the onely instrument which apprehendeth Christs satisfaction 2. Because the proper act operation of faith and not any other act of vertue is the application or apprehension of Christes merite yea faith is nothing else than the acceptation it selfe or apprehension of anothers iustice and of the merit of Christ 3. It is done by faith onely because we are iustified by the obiect of faith onely to wit by the merite of Christ alone besides which there is no iustice of ours nor any part thereof For wee are iustified freely for Christes sake without woorkes There is nothing which is our iustice and righteousnes before God neither in whole nor in part besides Christes merite onely by receiuing and beleeuing anothers iustice and not by working wee are iustified Not by working nor by meriting but by apprehension and acceptation only we are iust and righteous Wherefore we are iustified by faith onely by faith as Saint Paul speaketh as by a mean and instrument but not for faith as the Papistes say who wil admit both these maners of speaking as if faith were indeede the application whereby we apply vnto our selues Christes iustice but were also besides a certaine work or merite whereby we merite to bee iust Nowe the exclusiue particle onely is added that whatsoeuer merit of ours may bee excluded and faith vnderstoode with relation and respect to Christes merit which is our iustice That so the sense may be Christes merite iustifieth vs and not faith it selfe that which is apprehended dooth iustifie vs and not the instrument which doth apprehend Neuerthelesse this proposition Wee are iustified by faith may bee vnderstoode also without relation to wit wee are iustified by faith as by a meane But this proposition of the Apostle Faith was imputed to him for righteousnesse and other the like are necessarilie to bee vnderstoode with a relation vnto Christes merite and iustice Faith was imputed vnto him for righteousnes as faith is the apprehending instrument of righteousnes apprehended faith beeing as it were the hande wherewith the Iustice of Christ is receiued and by this means faith is wholy excluded frō that which is receiued by faith vnto which nature notwithstanding of faith it were repugnaunt That For faith we should be iust and righteous For if for faith then faith were nowe no longer an acceptation of anothers righteousnesse but were a merit and cause of our owne iustice neither should receiue anothers satisfaction which now it should haue no neede of Obiections against this Doctrine of Iustification 1 OBiection Wee are iustified by faith Faith is a woorke Therefore we are iustified by the woorkes thereof that is by the merite of faith Aunswere First the consequence of this reason is denied because more is in the conclusion than in the premisses of which premisses this onely followeth That by that worke wee are iustified as by an instrument or meane not as an impellent cause Nowe it is one thing to be iustified by faith that is to be iustified faith only being the meane to receiue it by the bloode of Christ and it is another thing to be iustified for faith that is for the merite of faith 2. The kinde of affirmation is diuerse for in the Maior faith is vnderstoode with relation to Christes merite in the Minor it is taken absolutelie and properlie 2 Obiection Justice is that whereby wee are formallie or essentiallie iust Faith is iustice Therefore we are by faith formallie and essentiallie iust Aunswere The consequence of this reason is to bee denied because the kinde of affirmation is diuers For the Maior is meant properly but the Minor * Per Metalepsin figuratiuely one thing being taken for another faith for the obiect of faith which is Christs merite and iustice 3 Obiection Faith is imputed for righteousnes as Paul saith Therefore for faith we are righteous Aunswere This is also figuratiuely vnderstood because by faith which is imputed for righteousnes is correlatiuely vnderstood the obiect of faith vnto which faith hath relation For Christs merite which is apprehended by faith is properly our iustice and this merite of Christ is the formall cause of our iustice The efficient of our iustice is God applying that merite of Christ vnto vs. The instrumental cause of our iustice is faith And therefore this proposition We are iustified by faith being legallie vnderstoode with the Papists is not true but blasphemous but being taken correlatiuely that is Euangelically with relation to Christs merit it is true For the correlatiue of faith is the merit of Christ which faith also as a ioint-relatiue or correlatiue respecteth and as an instrument apprehendeth 4 Obiection That which is not alone dooth not iustifie alone Faith is not alone Therefore faith dooth not iustifie alone Aunswere Here is a fallacie of composition the reason beeing deceitfully composed For the woorde alone is composed and ioined in the conclusion with the predicate which is the woorde iustifie but in the premisses or antecedent it is ioined with the verbe is The Argument is true if in the conclusion alone bee not sundred from the verbe is or from being which is the participle of is but bee ioined with it on this wise Faith therefore doth not iustifie alone that is being alone For if it be so vnderstood the argument is of force for faith is neuer without workes as her effects Faith iustifieth alone but is not alone when it iustifieth hauing workes accompanying it as effects of it but not as ioint-causes with it of iustification 5 Obiect That which is required in those who are to be iustified without the same faith doth not iustifie Good works are required in those who are to be iustified Therefore without good workes faith doth not iustifie Auns The particle without is ambiguously doubtfully taken for in the Maior it is taken thus Faith without it that is being without it doth not iustifie So that the same fallacie is in this obiection which was in the former The Minor also of this obiection is more at large to be explaned In them who are to be iustified moe things are required but not after the same maner Faith is required in them who are to be iustified as an instrumēt apprehending anothers iustice Good works are required in them not as a cause of
such as define the circumstances of the duty of magistrates and subiects and citizens one towardes another is in euery place and at all times most iust the same are law-makers to follow But in that forme of the Mosaicall gouernment many things are applied to the state and condition of that nation region time and ceremoniall woorship the obseruation whereof would now be neither iust nor profitable because the causes for which those lawes should be giuen to the Iewes are taken away or changed as of giuing a bill of diuorce of marrieng the widowes of their kinsemen Wherefore God will not that all nations and ages be tied vnto those Lawes An argument whereof is that euen at that very time when hee commanded these Lawes to be obserued he bound not all nations but onely Abrahams posterity vnto them and yet some that liued according to such ciuil Lawes of other nations as were not wicked and vngodly did please him as Naaman the Syrian and whosoeuer of the Gentiles were conuerted who yet notwithstanding did not obserue the ceremonies and ciuill Lawes of the Iewes And Paul Rom. 13. saith we must obay not only those which gouern according to Moses lawes but also other Magistrates as the ordinance of god as long as they command nothing contrary to the commandements of God And himselfe also submitted himselfe vnto the Romane Lawes when he appealed vnto Caesar and when he said Jt was vnlawfull to binde one vncondemned which was a Romane Furdermore if any man will hence conclude That seeing it is lawfull to vse the Lawes of other common-weals as the Athenian Romane such like it is therefore much more lawfull beseeming to imitate and folow the forme of that common-wealth which was immediately ordered and constituted by God himselfe We easily grant that wise and discreete magistrates and law-giuers may take as wel thence as out of other gouernmentes if there bee anie thing conuenient and agreeing with their subiects with whom the times wherein they liue so that all opinion of necessity bee taken away that is so that it bee not therefore commaunded or reteined because it was prescribed by Moses to the Iewes but because there are good reasons wherefore nowe also it shoulde bee doone so and if the causes be chaunged then that the liberty also of changing these lawes by publicke autority be reteined Moreouer although ceremoniall and ciuill lawes are wholy abrogated as touching obedience also yet is not the Morall law in like manner abrogated For this after Christ was exhibited ceased indeede as touching the curse and constraint but not as touching obedience The reasons hereof are strong and cleare First The Sonne of god was not therefore made Mediatour tooke the forme of a seruant became obedidient vnto his Father euen vnto the death of the Crosse and redeemed vs from the curse of the Law that we should continue and persist in sinnes and enmity with God but that hee might deliuer vs from sinne reconcile vs vnto God and make vs againe like vnto god the temple of god If then he had this end for which hee did deliuer vs from the curse of the Lawe hee did not withall take away the bond of our obedience For this is the Mediatours office to expiate and do away sins and to bring to passe that hereafter the party offended bee no more offended by that party which had offended Secondly how much the more and greater Gods benefites are towardes vs so much the more are we bound to yeeld thankefulnes vnto him that is to liue according to his will and Law But they who are iustified and regenerated by faith in Christ haue receiued moe and greater benefits than others For these are ouermore added vnto their creation and preseruation and other benefits common to the wicked with the godly Therefore we are more bound after than before regeneration and iustification to yeeld and performe obedience to Gods Law Many testimonies confirme the same as Mat. 5.17 Thinke not that I am come to destroy the Law or the Prophets J am not come to destroy them but to fulfill them This is meant of all the parts of the Lawe but especially of the morall Lawe For Christ fulfilleth the Law foure waies First by his owne righteousnesse For Christ onely hath perfectly performed such obedience as the Lawe requireth both because he was the sonne of God and conceiued by the holy Ghost and also because hee could not haue satisfied for vs except himselfe were free from all spot or staine of sinne Heb 7 26. Such a high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners Secondly by paying sufficient punishment for our sinnes Rom. 8.3 For that that was impossible to the Lawe in asmuch as it was weake because of the flesh god sending his owne Sonne in the similitude of sinnefull fleshe and for sinne condemned sinne in the fleshe that the righteousenesse of the Lawe might bee fulfilled in vs which walke not after the fleshe but after the spirite 2. Cor. 5.21 He made him to be sinne for vs which knew no sinne that we should be made the righteousnes of God And this fulfilling of the types of the lawe the paying of that punishment which wee did owe is that verie abrogating of the Lawe whereof wee haue spoken Thirdly Christ fulfilleth the Lawe in vs by his spirite reforming vs by him vnto the image of God that we also may in this life begin internall and externall obedience which the lawe requireth of vs may perfourme the same whole and entire in the life to come Now both these to wit punishment paide for vs by Christ and righteousnes begun in vs are comprehended and vnderstoode by S. Paul when he saith That the righteousnes of the lawe is fulfilled in vs which walke after the spirite And of the giuing of the Holie Ghost and of regeneration which is wrought for and by Christ S. Paul purposely entreateth Rom. 6. 7. Fourthly Christ fulfilleth the lawe by teaching it that is by repurging and purifying it from errors and corruptions and by restoring the true doctrine and vnderstanding thereof which he doth Matth. 5.6 7. If then Christ both teacheth and restoreth the obedience of the lawe in vs he doth not abolish the lawe as concerning obedience The same doth Paul teach Rom. 3.31 Do we then make the lawe of none effect through faith God forbid yea wee establish the lawe Now by faith or by the righteousnes and iustice of faith the Law is established not onely in confessing or approuing the iudgement and accusation of the Lawe against vs as that we doe not yeeld due obedience vnto the Lawe for asmuch as we seeke for righteousnesse without our selues in Christ in satisfieng because through faith is applied vnto vs christs satisfaction equiualent to eternall punishment which the Law required of vs not performing perfect obedience by this faith then it is wrought that without the
is obedience according to al Lawes that appertaine vnto al in respect of euery ones vocation and calling That this is here commaunded is manifest because the superiours must require this of their inferiors and incite them by their example to obey and inferiours are commaunded to obey al iust ordinaunces and commandements Neither doth it hinder that the honour of the ministerie also doth comprehend the whole obedience of the Lawe For there it is exacted as obedience vnto the voice of god himselfe here as obedience towards men that bear rule ouer vs. 2 The second common vertue to both is the particular distributiue iustice which keepeth a proportion in distributing of offices and rewardes or which is a vertue giuing to euery one his owne Now euery mans owne is such an office or honour or reward as is conuenient and fit for him or belongeth vnto him Roman 13.7 Giue to all men their dutie tribute to whom ye owe tribute custome to whom custom fear to whom fear honour to whom ye owe honour 3 Sedulitie or diligence or fidelitie which is a vertue in a man well knowing and vnderstanding those parts which belong properly vnto his owne duty and office examining them and doing according to Gods commaundement those things that belong vnto him constantly continually studiouslie willingly and cheerfully likewise conteining himselfe with this endeuour of wel doing within the bonds of his owne duty and calling letting passe thinges that appertaine not to his vocation and such as are vnnecessary and al to this end principally as thereby to serue god and his neighbour and to doe those thinges which are pleasing to God and profitable vnto men 1. Thess 4.11 Studie to bee quiet and to meddle with your own busines Roman 12.8 He that ruleth let him do it with diligence Eph. 6.6 Serue as the seruants of Christ doing the wil of God from the heart Eccle. 9.10 Al that thine hand shal find to doe doe it with al thy power But it is to be obserued that this vertue is not onely to vnderstand what are the parts of a mans duty but also to examine search if yet there be ought remaining which hee knoweth not to belong vnto his duty For hee that knoweth not must seeke and search otherwise hee shal neuerthelesse render an account of neglecting his duety because his ignoraunce was purposed and voluntary 4 Grauitie which is a vertu that obserueth that which becommeth a mans person and sheweth a constancy and squarenesse in words deedes gestures that thereby wee may maintaine our good estimation or authority that our calling be not reproched For because God wil haue superiors to be honored he wil also that they themselues maintaine their owne honour Now true glory which is an approbation yeelded vs both of our owne conscience and of the conscience of others iudging aright seing it is a vertue necessary both for the glorie of God and for the safety and well-fare of men is without question to be desired so that these ends be withal respected Prou. 22.1 A good name is to be chosen aboue great riches Eccles 7.3 A good name is better than a good ointment Eccles 41.12 Haue regard to thy name for that shal continue with thee aboue a thousand treasures of gold Gal. 6.4 Let euerie man proue his owne work and then shall hee haue reioicing in himselfe onelie and not in another Tit. 2.7 Aboue all thinges shew thy selfe an example of good woorks with vncorrupt doctrine with grauity integritie 5 Modestie is a vertue which hath neere affinity with grauity whereby a man knowing his owne imbecillity and considering his place and office wherein hee is placed by God keepeth a meane and conueniency of person in opinions and in speech of himselfe and in actions and in behauiour to this end that we giue no more to our selues than becommeth vs that we shew no more glitter or gorgiousnesse in our apparel in our behauiour in our talke and life than is needefull that wee set not our selues before others or oppresse others but behaue our selues according to our ability and capacity with an acknowledgement of Gods giftes in others and of our owne defectes Now as it was said modestie hath an affinitie with grauity For if grauitie be not ioined with modesty it degenerateth into ambition and swelling Humilitie and Modestie differ in their ende and Modesty is toward men acknowledging their owne vices and the giftes that are in others Humility is towards God Galat. 6.3 Jf anie seeme to himselfe that hee is somewhat when hee is nothing he deceiueth himselfe in his imagination 6 Loue or tender affection toward our kindred and neere of bloude as towardes our Parentes children and other kinsfolkes For when God willeth vs to honor our Parents he wil also that we loue them and that as our Parents and when he wil haue them to bee Parentes hee will haue also their children to bee loued of them and that not onely as straungers but as their children For seeing God ordaineth the bonds of coniunction betweene men he also alloweth the degrees of loue and duties 1. Timot. 5.8 If there be anie that prouideth not for his owne and namelie for them of his houshold he denieth the faith and is worse than an infidel 7 Thankefulnes which is a vertue consisting of truth iustice acknowledging from whom what and howe great benefites we haue receiued and hauing a desire or willingnesse to perfourme and returne for them mutuall labour or mutual duties such as are honest and possible Prou. 17.13 Hee that rewardeth euil for good euil shal not depart from his house 8 Aequitie which is a vertu mitigating vpō good cause the rigour of strict iustice in punishing taxing others offences patiently bearing with some such errors defects as do not enormously harme the publike safety of the priuate welfare of our neighbours and couering and correcting such vices of others or endeuouring to heale cure them For this by reason of mens manifolde infirmity is so necessary both in superiours towards inferiours in inferiours towards superiours that without it ciuil society cannot consist 1. Pet. 2.18 Be subiect to your Masters with all feare not onely to the good and curteous but also to the froward Hither appertaineth the example of the Sonnes of Noah Gen. 9. Likewise the commandement of the moderation and gentlenesse of Parentes towardes their children in exercising correction and discipline Ephes 6 4. Fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. Col. 3.21 Prouoke not your children to anger least they bee discouraged And cap 4.1 Ye Masters doe vnto your seruauntes that which is iust and equal knowing that ye also haue a Master in heauen The vices contrary to these common vertues of this fift commaundement 1 VNTO the general iustice are opposed 1. All neglectes of such duty as iust Lawes require of euerie one either of superiours or of inferiours 2.
concupiscence Therefore it is no sinne Aunswere An Inclination whether it bee according to Gods lawe or inordinate which is mooued towardes such thinges as displease God is sinne To desire the fruit of a tree is naturall but as it was desired of Eue beeing forbidden of God it was sinne But originall sinne and concupiscence differ For concupiscence is a propension to those things which are forbidden by the lawe Originall sinne is the guilt of all mankind the want of the knowledge and will of God 2 Obiection That which is not in our power to cause either to bee in vs or not to be in vs is no sinne Concupiscence is not in our power Therefore it is no sinne Aunswere The Maior is true except wee haue lost that power through our owne fault otherwise it is false For God requiring of vs vnpossible things doth not iniurie vs because hee commaunded them when they were possible Neither hath he nowe lost his right of requiring that of vs which hee left with vs. 3 Obiection In Baptisme sinne is taken away Therefore concupiscence is not sinne in those that are baptized Aunswere The guilt of sinne is taken awaie in baptisme but not the corruption or inclination to sinne 4 Obiection Sinne maketh men obnoxious to the wrath of God Concupiscence doth not make the regenerate obnoxious to Gods wrath Therefore concupiscence is no sinne Aunswere Concupiscence dooth not make the regenerate obnoxious to the wrath of God that is by reason of the grace of God but this commeth not thereof as if concupiscence were no sinne For neither doe other sinnes condemne the regenerate And this is it that the School-men say The Formal of sinne is taken away and the Material remaineth 5 Obiect Where the formall of sinne is taken away there also the thing it selfe is taken awaie that is the material of sinne or sinne it selfe But in baptisme the formal of sinne is taken awaie Therefore sin it selfe is taken away in Baptisme Answere There is a double formal of sinne 1. The guilt that is the appointing of it to punishment which guilt is taken awaie 2. The repugnancie with the Law and an inclination to sin which abideth NOW we haue expounded the Decalogue or Ten cōmaundements there are two Questions as yet remaining concerning the Lawe which haue beene heretofore handled and now are brieflie to be run ouer againe 1. Howe the Law is possible or How men may keepe it 2. What is the vse of the Lawe since in this life we are not able to fulfill it S. Ierome saith Let him be accursed who saith the Lawe is vnpossible to wit with grace in Christ And againe Let him be accursed who saith the Law is possible that is without grace 1 How the Law is possible THAT this Question maie the better be vnderstoode we are to distinguish the nature of mā as it was first entire vncorrupt and afterwardes fallen and againe restored Vnto nature entire and vncorrupt the whole Lawe as touching al parts and degrees thereof is possible as vnto Angels Vnto the regenerate who haue nature restored againe the Lawe is possible 1. As concerning outward order and discipline 2. By the benefite of iustification and regeneration both which benefites wee obtaine by faith 3. As touching the beginning of inwarde and outward obedience in this life 1. Ioh. 5.3 Likewise as concerning the imputation of Christes iustice in whom is our victorie Hee that without the beginning of obedience that is without regeneration glorieth that hee knoweth and worshippeth God is a lier But the Law is vnpossible to the regenerate in respect of God that is as touching the perfect inward and outwarde obedience of the Law For they fulfil not the Lawe perfectly because they doe many things contrary to the Lawe And those things also which they doe according to the Law are vnperfect For in the regenerate are many sinnes yet remaining as original sinne many actual sinnes ignoraunces omissions infirmities which their sins thēselues notwithstāding acknowledge and bewaile Therefore regenerate sinners differ much from vnregenerate sinners And this difference is threefolde 1. The purpose in God himselfe of sauing the regenerat 2. The certaine final repentaunce of the regenerat 3. Euen in the very sinnes of the regenerate there remaineth some beginning of true faith conuersion The wicked and vnregenerate in whom is nature fallen but not restored haue neither whole obedience nor the beginning of obedience 2 What is the vse of the Law SAINT Paul teacheth two vses of the Law in his Epistle to the Galathians 1. The knowledge of sinne 2. That it is a Schoole-Master vnto Christ In nature vncorrupted the vses of the Law were 1. Conformitie with God 2. A good conscience In nature corrupted the vses or endes of the Lawe are 1. Mainteinaunce of order and discipline as wel in the regenerate as vnregenerate 2. That we maie know that God is and what he is 3. The knowledge of sinne 4. A preparing to despaire in the reprobate 5. A meane whereby repentance maie be kindled and encreased in Gods chosen 6. A leuil or rule of liuing vnto the faithful and that whereunto we must tend and shoot as vnto our mark The Law then hath his vse both before and after conuersion It is profitable for the acknowledgement of sinne and repentaunce because it is a rule vnto vs whereunto we are to frame our life and thankefulnes Likewise it is a glasse vnto vs wherein wee maie see our wantes that so our renuing encreasing our praieng also maie encrease whereby we desire more more to be conformed vnto God and his Law The obiections whereby the aduersaries endeuor to prooue that there is no vse of the lawe vnto christians are these 1 That which cannot be kept ought not to bee taught because it profiteth nothing The Law cannot be kept Therefore the Lawe ought not to be taught Aunswere The Maior is false For the Law is to be taught that we maie striue and endeuour to come as neere as we can vnto it Obiection 2. Hee that commaundeth vnpossible things commaundeth vnprofitable thinges God commaundeth the Lawe which is vnpossible Therefore God commaundeth vnprofitable things Aunswere He commaundeth vnprofitable thinges who commandeth vnpossible thinges that is 1. Jf they be simply vnpossible 2. Jf they be alwaies vnpossible 3. If there be no other vses of this commaunding but that those things be done which are commaunded Now we haue heard before which are the endes of the Lawe for which ends of the law before declared God wil haue both the Law to be commanded and vs to be taught the same Obiection 3. What God wil not giue vs and so what wee are not able to attaine vnto that wee maie not desire God wil not giue vs perfect fulfilling of the Law in this life Therefore we ought not to desire perfectly to fulfil the Lawe Aunswere Wee ought not to craue or desire that which God will not giue vs that is except God
were it that after so many threats warnings from heauen from earth from God from men from their foes abroad and their frinds at home they should not yet once not once descend into a dutifull consideration of this their heauy trespasse and so with a speedy industrie and assiduitie reenter and recouer those their forsaken charges which a long while haue languished and worne awaie for want of pasture and ly now the deer lambs of Christ Iesus stretched on the ground for faintnes fetching their groanes deepe and their pantes thicke as readie to giue ouer and to yeelde vp the Ghost O Lord are not thine eies vpon the truth Ierem. 5.3 thou hast striken these men but they haue not sorrowed thou hast consumed them but they haue refused to receiue correctiō they haue made their faces harder thā a stone haue refused to return Not the losses and vnsupportable calamities of Christs people not the miserable apostasie grieuous falling awaie woe to vs therefore of multitudes of the ignorant and vnlettered men from the Apostolicke faith and the Church of Christ not the certaine daungers and hazards of their owne persons Wiues Children and Kinsfolkes with all which rods of his fatherly chastisement God hath latelie in his iustice tempered with surpassing mercy visited them can awake or rouze them out of that dead and deadlie slumber wherby they haue as much as in them lieth betraied to the powers and forces of Satan Gods sacred enheritance and laid open the precious flock of Christ to the mouthes and teeth of Woolues But would God the burden of this sin rested onelie on the neckes of these rechlesse persons whose extreme barbaritie yet in letting through their profane absence their harmlesse sheepe to drop awaie by famine of the word hath raised a louder cried and clamour against them in the eares of God than any we are able to make by our most iust cōplaint in the eares of men Another swarme of Caterpillers there are the very trash and rifraffe of our nation who deeming it a more easie life to say seruice in the church than do seruice in the house and to stand at the altar of God than to followe the plough of their Master haue like men of idle dissolute quality only moued thereto in a lazie speculation laide their wicked sacrilegious hands on the Lords Arke vnreuerently entred with shooes and all into his Temple taken his vndefiled Testimonies in their defiled mouthes disgraced defaced and diffamed the glorie maiesty of diuine rites and mysteries through their beggarly entring into base demeaning thēselues in so high an office Gape not these men trow you for new miracles to rain out of heauen As if Christ must needs for their sakes lay the foundation of his Church again cal again from the net the receit of custom and other trades of this world such as hee would dispatch abroad for this holy Message that so these artisans might be inuested with Apostleships Doctorships and the rooms of Prophets as ready men after a nights sleepe or an hours trance to turn the book of God menage the keies of Heauen But my frind be not deceiued awake out of sleep dream no more Zach. 13. ◅ Thou art no Prophet thou art an husbandman taught to be an heardman from thy youth vp Get away therefore with speed from the Lords house if thou be a cleauer to thy wedge and ax if a hind to thy Masters plough but meddle not with Gods affaires least he break out vpon thee and destroy thee But in vain spend I words to brasse and Iron who though the Lord hath held in his hand for a long time the ful viol of his wrath and is now wearie with holding it any longer and about to poure it out vpon them for this their horrible transgression yet staggar they not a whit at it but run on like hūgry cōpanions with an eie only to the flesh pots and so sel both themselues their people for a morsel of bread a messe of pottage to the diuel Shal I not visit for these things saith the Lord Ierem. 9. ◅ Or shal not my soule be auenged on such a nation as this Yes doubtlesse hee who is able to muster the cloudes and winds and to fight with heauenly powers against vs shal and wil if wee leaue not off to make such hauok of his children be auenged on vs he shal raise vp the standard and make the trumpet blow nether shal suffer the sight of the one to passe our eies nor the soūd of the other to forsake our ears vntil destruction come vpon destruction death vpon death plague vpon famine and sword vpon both to the vtter ouerthrow both of our selues Country perpetually Nay rather O God if there bee any place for mercy and why should wee doubt of mercy with thee the God of mercy looke not vpon this drosse and filth wherewith thy holy house hath bin polluted but sweep them out but looke O Lorde with thy tender eie of compassion vppon thy silly people for what haue they done and stirre them vp daiely for Pastors and Prophetes wise and skilfull men whose lips may keepe knowledge and whose hands may break vnto them the bread of life Now that this may haue a more mature happy successe I am humbly to beseech and solicite if so this my simple work come vnto their hands the Reuerend Fathers of this Land to whom I acknowledge al duty submission in the Lord whom with al reuerence I solicit in this the Lords cause that if their authority be not able to stretch so far as to the throwing out of these dum deafe and blind watch-men out of Gods tabernacle into which they haue been shuffled against manie of their Honors wils by those accursed Simoniacal Patrons who haue sodred simoned the wals of their houses with the verie bloud of soules yet it may please their wisedoms to constraine and compell these wheresoeuer they shal find them in any of their Dioceses to the reading and diligent studying of those books which their owne country-men moued with mere pittie towardes them and their flocks haue painfully deliuered vnto them in a tongue familiar and common to them all And if it shal seeme so good and expedient to their Honours to adioine these my labours vnto the paines and trauels of many the seruants of God who haue with great praise endeuored in the like matter on the like respects heretofore I make no doubt but that out of this short yet ful Summe of Christian Religion God adding his blessing thereunto they may in short time receiue such furniture and instruction as they shal saue both themselues and others who both else are in case to perish euerlastingly But if their feete wil walke on in the way of blindnes and themselues refuse to come out of the darknes of ignorance into the bright light of Gods knowledge
stubburnes of the hart and will against the Law of God or against the iudgement of the minde as touching honest and dishonest actions or a pronesse willingnesse of nature to doe those things which God forbiddeth which euill they call concupiscence Or A corrupt inclination is a qualitie of the minde which hath an action following it euen so that albeit wee are not willing as yet actuallie to doe those thinges which the Law forbiddeth yet are wee willing by inclination of mind That sinne is a defect shall be proued in the question of originall sinne That sinne deserueth eternall punishments shall bee proued in the question of the effectes of sinne The difference of sin Now the difference of sinne which maketh it to differ from all other defectes is that it is repugnant vnto the Law of God The proper quality of sin The propertie of it is that it maketh a creature guiltie of the eternall wrath of God For as the speciall and peculiar difference of sinne is repugnancie with the law of God So a proprietie necessarilie adioined vnto it is the guilt of the person sinning that is a binding of him to temporall and eternall punishmentes which is done according to the order of Gods iustice and will And this is that which they commonlie say that there is a double formalitie or difference of sinne repugnancie with the Law and guilt or that there are two respectes of which one is a comparison or a dissimilitude with the Law the other as it is ordained to punishment For sinne is considered with this respect in the Church that wee may haue the whole description of it not onely as an euill habit of the will which is called vice of the Philosophers But that guilt in men doth not onely enwrappe the sinners themselues but also their posteritie in the iudgement of God as it is said Exod. 20 Visiting the iniquitie of the fathers vpon the children vnto the third and fourth generation of them that hate mee And Deut. 28. Cursed shall be the fruit of thy bodie Last of al an * An accidēt is that which so belongeth vnto a thing as it is not of the nature thereof but so belongeth vnto it as it may also not belong accident of sin is conteined in these woords Except remission be made for the satisfaction of the Sonne of god which is therefore added least this might seeme to be said in the definition of sinne That all whosoeuer haue sinned perish without all recall together with their posteritie For although there follow the nature of sinne which is to be repugnant to the law of god the condemnation of the sinner and his posteritie yet both are exempted from it if they apply vnto themselues the merit of Christ by faith and bee conuerted 3. How manie kindes of sinne there are There are fiue principall diuisions of sinne The first diuision is this There is one sinne Originall another Actuall OF ORIGINAL SINNE THat there is Original sinne in al men Original sin in al men is prooued and maintained against the Pelagians and the Anabaptists 1. By the Testimonies of Scripture As a Iob. 14.4 who can bring a clean thing out of filthines b Psa 51.5 In sinne hath my mother conceaued me c Ioh. 1.1.13 Which are borne not of bloode nor of the wil of the flesh nor of the will of mā but of God d Iohn 3.36 He that beleeueth not the Sonne the wrath of God abideth on him e Rom. 5 16. The fault came of one offence vnto condemnation f Ephe. 2.3 We were by nature the children of wrath 2. Because infants also are subiect to sinne because they die But they haue not sinne by imitation therefore by propagation Which is also confirmed by Testimonies of Scripture g Gen. 6.5 All the imaginations of mans heart are onely euill and that continually h Isaie 48.8 I called thee a transgressor from thy wombe i Rom. 7.23 I see another Law in my members rebelling against the Law of my mind Against this doctrine of Original sinne The Pelagians and Anabaptists against Original sinne in times past did the Pelagians striue as at this daie doe the Anabaptists denying that there is any Original sin For because that neither the posteritie are guiltie by reason of the first Parents fall neither is sin deriued into them from their auncestors by propagation but euerie one sinneth and becommeth faultie by imitation onely of the first Parentes Others grant that all became faultie by reason of the first sinne but not that withal such corruption was bredde in vs as might deserue condemnation and the wrath of God for that the defectes as they think with which we are borne are no sinne What we are to oppose against them But that we may altogither fortifie our selues against Pelagians Anabaptists and others of the same litter these foure thinges are proposed diligently to be considered 1 That al mankind is held guiltie for the disobedience of our first Parentes except by the benefit of the Mediator they bee exempted from it 2 That there are in vs besides this guilt defects inclinations repugnant to the Lawe of God euen from the houre of our birth 3 That these defects and inclinations are sinnes and deserue the aeternal wrath of God except wee bee deliuered by his Sonne For Christ freeth vs not onelie from the guilt but also from the corruption For as a double euil befell vs from Adam euen our guilt for the sin committed in him and the corruption of our nature propagated from him vnto vs So by Christ the other Adam a double grace hath befallen vs euen Imputation of righteousnes and Regeneration These two are proued togither in the scripture As k Rom. 3.23 Al men haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemptiō that is in Christ Iesus l Gal. 3.22 The Scripture hath concluded al vnder sin that the promise by the faith of Iesus Christ should be giuen to them that beleeue God shal circumcise thy heart and the heart of thy seede 4 That these euils are deriued not by imitation but by propagation of a corrupt nature from our first Parents vnto al their posteritie Christ onely excepted So then we know that there is Original sinne let vs now see what it is Original sinne is the guilt of al mankind by reason of the fal of our first Parentes and a priuation of the knowledge of God and his will in our minde What Original sinne is and of all inclination to obey God with our will and heart and of the contrarie in these there remaineth a wicked inclination to disobey the Lawe of God ensuing vpon the fal of our first Parentes and deriued from them vnto al their posterity and so corrupting their whole nature so that al by reason of this corruption are become guiltie of
the euerlasting anger of God neither can they doe any thing pleasing and acceptable to God except remission be graunted for the Sonne of God the Mediatour and a renewing of their nature by the holy Ghost A more briefe definition of the nature of Original sinne is this Original sinne is a wanting of that original righteousnes which ought to be in vs. Now original righteousnes is a conformitie and perfect obedience as wel inward as outward according to the whole Law of God because man at first pleased God by that conformitie The formal cause of sinne as it hath respect to punishment The formal cause of sin is the guilt Now the guilt is to be obnoxious to punishment and to be ordained to euerlasting torments and to bee worthie of these because of the offending of God That the cause of this guilt was the fall of Adam is proued 1. By testimonies of Scripture As by one man sinne entred into the world and death by sinne Rom. 5.12 and so death went oueral men By one mans disobedience many were made sinners 2. It appeareth also by this antithesis or contrarietie As deliuerie from sinne is not to bee guiltie because of the satisfaction of Christ so of the contrarie Originall sinne is the guilt which for the fal of our first Parents was deriued vnto al their posteritie That the priuation or want of the knowledge of God is sinne The priuation of the knowledge of God is sinne is proued by this argument Whatsoeuer is contrarie to the Law is sinne The priuation of the knowledge of God is contrary to the Law Therefore it is sinne Now that priuation of the knowledge of God is contrarie to the Law the reason for it is 1. Because the Law of God requireth in men gifts and faculties opposite to these defectes and inclinations For Accursed be euery one that abideth not in al. But there is commanded in the Law the true knowledge of God a correspondence of al the powers in mans nature with the wil of God when he saith I am the Lord thy God Thou shalt haue none other Gods before me Likewise Thou shalt loue the Lord thy God with al thy hart Whosoeuer therfore do roue and swarue in opinions concerning God not acknowledging him accordingly as he is manifested in the Scriptures and they whose harts do not so turn with the loue of god that nothing may withdraw them from him these as much as lieth in them are fallen from aeternall life and are subiect vnto the curse 2. To this belongeth all the sayinges of the Scripture which tax our ignorance of God Yee erre not knowing the Scriptures The gospell is said to bee hid to those which perish Ignorance of the Gospel is sinne That a corrupt inclination to disobey the Lawe of God is sinne A corrupt inclination is sinne is proued 1 By the tenth and last commandement Thou shalt not couet For the Law requireth inward outward obedience and that we haue an inclination to loue God That corrupt inclination therefore is a defect sin Sin is the transgression of the Law 2. By other testimonies of Scripture The frame or imaginatiō of mans hart is euil Gen. 8.21 euen from his youth We were by nature the children of wrath 3. By death other punishment which followed The wages of sin is death Inclinations therefore to wil or doe il are sinne 1 Obiection That which is not voluntarie neither can be auoided is not sinne Inclinations are not voluntarie Therefore they are not sinne Answere It is true in ciuil matters that that which is not voluntarie is not sinne but not in spirituall matters For the Scripture teacheth both that the wisedome of the flesh cannot be subiect to the Law of god and that al who are not subiect vnto the Law are subiect to the wrath of God Wherefore the iustice of God requireth that euerie creature who is endewed with reason be condemned and punished of God whensoeuer he is disobedient vnto his Lawe whether willing or vnwilling whether he bee corrupted by his owne fault or by the fault of his auncestors For so great and so inuiolable is the maiestie of God so great euil is there in sinne that the defection of one man from God is sufficient to prouoke the anger of God toward al his posteritie 2 Obiection Punishments are not sinnes These inclinations and defects are punishments of the first fal therefore they are not sinnes Aunswere It is true that punishmentes are not sinnes if we respect the course of ciuil iustice but not so if we respect Gods iustice For God oftentimes punisheth sinnes with sinnes Which is speciallie shewed Rom. 1. and 2. Thessa 2. For God hath power of depriuing his creatures of his spirit which power his creatures haue not 3 Obiection Priuation is sinne God inflicteth it creating in vs a soule not adorned with those gifts which he would haue had bestowed vpon vs if Adam had not transgressed Therefore God is the autor of sinne That is priuation being an accident and hauing a diuers nature according to the diuers respect as it is of God inflicted and as it is by vs receiued in the obiection deceitfully this diuersity is dissembled Aunswere It is a fallacie of the Accident For as God inflicteth it it is Gods iustice but as it is drawen on vs by the fault of our Parents and our selues also do willinglie receiue it it is sin Replie But God should not haue punished this fault with such a punishment seeing hee did know that so great euil would ensue Aunswere Let God execute his iustice and let the world perish Therefore he should doe it because it was iust 4 Obiection The desires of things that are obiect vnto them are natural therefore they are not sinnes Aunswere True ordinate desires of their proper obiects which God hath ordained for them but not inordinate and such a◠are against the Lawe For to desire of it selfe is not sinne But the desire is of it selfe good But a desire against the Law is sinne 5 Obiection Nature is good Therefore there is no Original sin Aunswere 1. True it is that Nature is good if you consider it before the corruption All thinges were verie good which God made 2. Euen now also Nature is good in respect of the substance and being of it and as it was made of God but not in respect of the qualitie of it and as it is corrupted That these euils are not onelie drawen by imitation but also are borne with vs whiles our corrupt nature is propagated from our first Parents vnto al their posterities these testimonies doe manifestlie shew Iob. 24. Who can bring a cleane thing out of filthines Iohn 1. Which are borne not of blood nor of the wil of the flesh nor of the wil of man but of God Rom. 5. By one man sinne entered into the world and death by sinne and so death went ouer all men for
hand than the other 3 Obiection It is said Mat. 12. Euerie sinne and blasphemie shal be forgiuen vnto men but the blasphemie against the holy Ghost shal not be for-giuen to men neither in this worlde nor in the world to come Hence they will gather That some sinnes are for-giuen in this woorlde some in the worlde to come that is in purgatory and some are neuer for-giuen of which these be mortall but the others veniall in their owne nature But first neither heere neither else-where doth Christ teach that some sinnes are forgiuen in the worlde to come Sins are remitted in this world onely For that all other sins are forgiuen not in the woorld to come but in this woorlde both Christ signifieth in this place and the Scripture elsewhere teacheth because it is certaine that sinnes are not remitted but only to those who repent No sinne which may not be remitted except the sin against the holy Ghost But he denieth that the sinne against the holy Ghost is remitted either in this world or in the worlde to come that hee might more significantly expresse the deniall of pardon to it Secondly Whether they say for-giuenesse to bee in this woorld or in the woorlde to come yet this standeth immoueable that it commeth not of the nature or corruption of the sinne but of free mercy for Christs sake And if euery sinne be so grieuous that it could not be purged but by the blood of the Sonne of God then doubtles they do great despite contumelie vnto that blood who so extenuate any sin as to deny that it deserueth eternall punishment vnto which the death of the Sonne of God is equiualent Farther euen by their owne confession There are manie mortal sins which notwithstanding are forgiuen in this life Wherefore either they must make all these to be euen in their own nature venial or they wil neuer proue out of this place that the smalnes of the sin is the cause of forgiuenes 4 Obiection It is said Rom. 1. The wrath of God is reueiled from heauen against al vngodlinesse And 1. Cor. 6. Know yee not that the vnrighteous shall not inherit the kingdome of God Out of these and the like places they gather that seeing they are mortal sinnes which shut men out of the kingdome of God and all sinnes do not so therefore there are some sinnes which in their own nature are not mortall But they conclude more than followeth by force of reason For that some sinnes are venial there is no doubt but that commeth by grace remitting those sinnes which without remission would shut men doubtlesse from the kingdome of God 5 Obiection It is said 1. Cor. 3. If anie mans worke burn Al sinnes shut men out of the kingdom of gods were they not remitted by the grace of God he shal loose but he shall be safe himselfe neuerthelesse yet as it were by fire Therefore say they some sinnes cast men into fire that is into some punishment but not eternall This also we grant not in respect of the nature of sin but in respect of pardō which befalleth to those who hold the foundatiō which is christ For to build on the foundation wood stubble that is to parch the word of god with vnnecessary questiōs humane opinions traditions which oftē are occasions of schisms in the Church often of Idolatry and errours it is not so light a sinne as they deeme it who do it but deserueth eternall malediction except remission be made for the Sonne of God as it is declared in the Reuelation Chapt. 22. 6 Obiection It is said Heb. 5. A high priest taken frō among men is bound to offer for sins as wel for his own part as for the peoples This place sheweth that the sinnes of the priest are not venial by themselues or of their own nature but for the sacrifice of Christ which was signified by the typicall sacrifices therfore it quite clean ouerthroweth the opinion of our aduersaries For if al sins euen of a righteous Priest are in the sight of God so great that they cānot be purged but by the death of the Son of God it necessarily foloweth that they of their own nature deserued euerlasting death 7 Obiection It is said Iam. 1. When lust hath conceiued it bringeth forth sin sin when it is finished bringeth forth death Here say they Iames saith that there is one sin finished when as the wil vpon deliberation consenteth to euil lust Actual sinne is an effect of Originall sinne a cause of death which though purchased by Originall yet is aggrauated by Actuall another not finished when a man sinneth without deliberation to sin finished he ascribeth that it bringeth foorth death We answere that the consequence of this is not of force because that a property which belongeth to diuerse kindes when it is ascribed to one kind it foloweth not thereof that it is to be remooued frō the other For S. Iames distinguisheth the kindes or degrees of sins Original Actual saith that death foloweth after Actual not as if death did not follow after Original but because that Actual is a middle between Originall sin death as a cause of this an effect of that and doth aggrauate death or punishmēt which already was purchased by originall sinne Neither doth he chiefly speak of the degrees of punishmentes but of the cause and originall of them to be sought in the corruption of our own nature 8 Obiect It is said Iam. 3. In manie things we sin al. Hence our aduersaries wil proue that the sins of the iust are venial because they fal either into few sins or into no mortall sins To this as also to most of that which hath gone before we answer that the sins of the iust who by faith retein or receiue righteousnes are venial not of their own nature but by grace Gods iustice is not at variance with his mercie though it iudge the least sinne worthy of eternall death 9 Obiection God is not cruell but mercifull neither light in his loue but constant Wherefore he doth not for euerie light sin iudge a man worthie of eternall punishments But they imagine that the iudgement of God concerning sin is at variance with his mercy which are not at variance but do very well agree For God is in such wise merciful as he is also iust Now the iustice of God requireth that he iudge all euen the least offence and contempt of his maiesty worthy of eternall damnation This iudgement against euery sin the mercy constancy of Gods loue doth not take away but for the shewing and declaring thereof it is sufficient that he reioiceth not at the destruction of them that perrish that for testimony thereof he inuiteth all to repentance forgiueth them who repent their sinnes which by thēselues were worthy of euerlasting death that is he punisheth them causeth satisfaction for them not in
the sinners but in his own sonne sent to take flesh by punishment answering satisfieng his iustice 10 Obiection It is said Mat. 5. Whosoeuer shal breake one of these least commandements and teach men so he shal be called the least in the kingdome of heauen This they interpret after this sort That he who both by sinning teaching doth against the law is fallen from the kingdome of god not he who in teaching subscribeth to the law although sometimes he doth a litle contrary to that he teacheth But first the opposition or contrariety which Christ addeth But whosoeuer shal obserue teach them the same shal be called great in the kingdome of God doth shew that Christ in the former part of the speach doth vnderstand those who breake that is violate the lawe which they teach so that the meaning is although one teach wel yet violate one of these cōmandements which the Pharisies term the least that is of the commandements of the Decalog he shal find these cōmandements so not to be the least but the greatest as himselfe shal thereby become the least that is in no place in the kingdome of God Secondly albeit it be granted vnto thē that in the words of christ to teach so is the same that to teach contrary to the law yet can it not at al be gathered thence that they alone shal be the least in the kingdome of God who by teaching sinning breake the law not they also who by sinning onely not by teaching transgres it The first reason is in the very words of Christ Christ calleth them the least not as in his own iudgement but as in the iudgemēt of the Pharisies And so he imitateth them in thus speaking because he calleth those commaundements the least by a figure of speech called imitatiō which are the greatest the breach whereof whether it be committed in deed or in doctrine or in both god iudgeth worthy the shutting out of his kingdome euen by our aduersaries confession that is the whole Decalog which the Pharisies did set behind their traditiōs The other reason is in those wordes which Christ addeth For I saie vnto you except your righteousnesse exceed the righteousnes of the Scribes Pharisies ye shal not enter into the kingdome of heauen In these words Christ sheweth that a farre other righteousnesse is required by the Lawe of God than the Pharisies thought of that those sinnes also are so great that they shut men out of the kingdome of heauen which the Pharisies accounted either for light or no sins as To be angrie with thy Brother vnaduisedlie To saie vnto him Racha or Foole To be troubled with an euill affection or desire of reuenge For euen these things also he saith are to be auoided if we wil auoid Hell fire be the children of our heauenlie father Therefore he saith Whosoeuer looketh on a womā to lust after her hath committed adulterie with her alreadie in his hart And 1. Iohn 3. Whosoeuer hateth his Brother is a man-slaier yee knowe that no man-slaier hath eternal life abiding in him And therefore not they only which cōmit the greater sins but they also who commit the lesser cānot escape euerlasting death but by the satisfaction of christ imputed to them Sinnes made venial vnto the repentant by grace for the intercession and satisfaction of Christ But as our aduersaries accuse this sentence of too much rigor That al sinnes are by themselues of their owne nature mortal that is deserue aeternal death so also the other sentence That sinnes are made venial to those who repent which of their owne nature are mortal they reprehend as too gentle and repugnant to Gods iustice because to call that for veniall which is mortal is contrarie to truth and iustice But the answere is readie That God if we respect the nature of sinne adiudgeth al sinne woorthy of euerlasting death giueth pardon to none but of free grace for the intercession and satisfaction of his sonne our Mediatour The third Diuision of Sinne. What sinne is against the conscience There is sinne against the conscience and sinne not against the conscience Sinne against the conscience is committed of those who wittingly and willinglie sinne So Dauid wittinglie and willinglie committed adulterie and murder Sinne not against the conscience is that which wee either not witting or not willing commit or which is committed of those who knowe the wil of God acknowledge and bewaile their sinne but are not able to auoid it as are Original sinnes sinnes of omission ignoraunce infirmitie euen in the regenerate and Saintes They omit manie good thinges which they would not omit or commit euil things which they would not cōmit being sudainly ouertaken and ouercome by infirmities therefore are most grieuously angrie with themselues for their sinnes committed so that they are not more grieued at any thing than for that they offend God daily by their sinne and therefore desire and grone after nothing more than the grace of the holy spirite whereby to resist sinne Such sinnes are not imputed to the regenerat neither doe they cast off grace the holie spirit and faith Such a sinne of ignoraunce Saint Paul saith his blasphemie was which hee committed before he was conuerted against God as also his persequuting and violence against the Church therefore God had mercie of him 1. Tim. 1.13 Another kinde of those sinnes not against the conscience to witte infirmitie the same Apostle describeth Rom. 7.19 I doe not that good which I would the euil which I would not that do I. Yet not I doe it but sinne that dwelleth in me Hither also is to be referred the sin of Peter who wittinglie denied Christ but not willinglie for he had not the power to doe otherwise It was not raigning sinne because he acknowledgeth and bewaileth it and holdeth fast his faith Luk. 22.32 I haue praied for thee that thy faith faile not Much lesse was it the sinne against the holy Ghost because he loued christ no lesse when he denied him than when he bewailed his offence though that affection did not at that time for fear of imminent danger shew it selfe Moreouer this third diuision of sinne and the definition of both sinnes Christ hath expreslie deliuered Luk. 12.47 The seruant that knew his masters wil and prepared not himselfe neither did according to his wil shal be beaten with many stripes But he that knew it not and yet did commit things worthie of stripes shal be beaten with few stripes The fourth Diuision of sinne THere is sinne pardonable and sinne vnpardonable Al sinne repented of is pardonable Al sin is pardonable whereof men repent and obtain pardon Vnpardonable is a purposed deniall and oppugning of the knowen truth of God and his wil and workes of which the conscience is conuicted whereof no man obtaineth pardon because it is punished of God with a perpetual forsaking and blindnes
the consequents of sinnes that is punishment and execution of his iustice therefore he will also the antecedent that is sinne it selfe without which these should not follow or be consequēts we deny the whole consequence of this reason For nothing foloweth or can bee concluded in reason when both the former propositions are mere particular For the Maior of this reason is not vniuersally true but onely then holdeth it when as the antecedent together with the consequent agreeth with the nature of him which will the consequent and not when onely the consequent agreeth and not the antecedent For when it falleth thus out then is the consequent by his wil but the antecedent is not by his will but onely by permission For God is saide to will those thinges which he liketh as agreeing with his nature and rightnes but to permit those thinges which yet he disliketh abhorreth condemneth but neuertheles for iust causes hindereth them not from being done And therefore it is said in the scripture that he will causeth life euerlasting which is the consequent and the conuersion of men which is the antecedent and goeth before and that he will not but only permitteth punishment as it is sin which foloweth and is the consequent of sinnes as is deliuered in holy Scripture Rom. 9. and Ephes 1. If again they vrge He that forbiddeth not sin The reasons why God not forbidding sinne is yet no cause of sin when he may forbid it to be committed in him is some cause fault of the sin but God permitteth it when he might forbid it therefore there is some cause fault of sin in him we deny the consequence because the Maior is not vniuersally true For it is onely true of him who doth not perfectly hate sin and therefore forbiddeth it not when he may who is bound to hinder sin that it be not committed But it is not true of God who with vnspeakable anger accurseth condemneth sin neither yet hindereth it from being committed because he is neither bound to doe so neither doth he permit it without most good iust causes Farther God might by his absolute power hinder euil but he wil not corrupt his creature man being iust righteous Wherefore he dealeth with mā after the order of mā He proposeth lawes vnto him he proposeth rewardes punishments he willeth him to embrace good and flie euill To the doing of which thing neither denieth he his grace without which wee can doe nothing neither refuseth he our diligence and labour Hereif man cease giue ouer the sin negligence is ascribed to man not to God though he could haue hindered it did not because he ought not to hinder it least he should trouble his appointed and setled order and destroy his owne worke Wherefore God is not author of euill or sin If they obiect farther God doth not euil when he permitteth euil He that doth euill that good may come of it doth not well Rom. 3. God when he permitteth euill for good ends doth euill that good may come of it Wherefore he doth against his iustice and law and by a consequent is bound to hinder euill we deny the Minor For God when he permitteth euill doth not euill but good For the permission of sinne is one thing which is the good and iust worke of God and sinne is an other thing which is the euill and vniust worke of the Deuil or man sinning and transgressing the lawe Lastly they say what God permitteth willingly that he will to be done God permitting sin doth not will sin to be done but he willingly permitteth sinne wherefore he will sinne to be committed and by a consequent is the cause of sinne But the Maior is to be denied God will the permission that is the priuation of his spirite and grace but the sinne of his creature which concurreth with it he will not because he neither mindeth it nor approueth it They confirme their Maior by this Argument To permit is neither to will or not to will But it is not not to will for then either that shoulde not be done which God is saide to permit or something shoulde bee done that God woulde not both of which are absurd Wherefore to permit is the same that to will and by a consequent God when he permitteth sinne doth will sinne We denie the consequence because there is not a sufficient enumeratiō of the diuersities of will in the Minor for God is said to will not to will a thing after two waies Either to will as when together he both liketh worketh a thing or as he liketh a thing onely vnder which also is comprehended his cōmanding but doth not worke it And he is said not to will any thing either as he both disliketh hindereth a thing either as he onely disliketh it but doth not forbid or hinder it Both which kindes of will are contained in the Maior but onely one of them in the Minor which is both to dislike hinder a thing from being done For if God in that sense woulde not sinne to bee committed then those absurdities shoulde follow which they speake of But when we say that God will not sinne we vnderstand that they doe greatly displease him and yet that god hindereth them not from being committed which also is not to will but to not will sinne For god can will nothing but that which is agreeable to his owne nature and goodnes neither doth the holy Scripture shewe any where that god will those thinges which are contrarie to his nature in such sort as they are contrarie This is also obiected God the cause of mans will but not of the corruption of his will is not a cause of sinne whereof mans will corrupted is a cause Hee that is the cause or the efficient of a cause is also the author of the effectes of that cause if not the next yet a farre off But god is the cause of that will which is the cause of sinne therefore is he the cause of the effect of the will that is of sinne Wee aunswere to the Maior by distinguishing of the cause For a cause which is a farre off a cause is sometimes by it selfe and sometimes onelie by an accident a cause That is a cause by it selfe of an effect which doth not onely bring forth the next cause of the effect but also doth moue and gouerne it in bringing forth the effect which it selfe intended or vnto the which it was appointed as when god frameth and bendeth the will of men which himselfe made to good workes or to such actions as himselfe will haue done when the Father or Master bringeth vp his Sonne or his Scholer to good thinges and the learning which hee instilleth into his minde mooueth him to doe well when the Sunne and raine make the earth fertill and the earth bringeth forth Corn. But when the cause which is a far off a cause
Li. 3. de libero arbitrio cap 4. And Augustine God is a iust reuenger of those thinges of which yet he is not an euill autor Wherefore those sinnes which ensue and followe are in respect of god considered as most iust punishments which as they are punishments haue their beeing from him as their author and causer but as they are sinnes in respect of men they come God neither willing nor causing them but permitting onely seeing he doth not cause men to do that which he would haue done for a punishment to this end as for to obay therein his will For one and the same work is good and holy in respect of God and sin in respect of men by reason of the diuersitie both of the efficiences of the ends For first man by reason of his great both ignorance and corruption will and worketh euill only But God because hee is exceeding good and the verie rule of goodnesse and righteousnesse doing in all things what he wil will and worketh alwaies only that which is good Secondly men haue such an end of their actions as is disagreeing frō the Law of God that is what they doe they do not to that end to obay God but to fulfill their bad and corrupt desires But God hath the end of all his woorkes agreeing with his nature and Law euen that he may declare and execute his iustice goodnesse and mercie By these two thinges it commeth to passe that the reasonable creature woorking together with God God woorking vprightly and holily doth neuerthelesse it selfe woorke vnholylie and corruptly 5 What are the effects of sinne NOw that it is defined what sinne is and from whence it came we are to consider also what be the euils which follow sinne For except this also be knowen we know not yet how great euil there is in sinne and with how great hatred God pursueth it It hath been said before that euil was of two sorts one of crime or offence which is sinne the other of paine or punishment The euil of punishment is the effect of the euil of offence That this maie be the better vnderstoode we must here againe remember that of punishments Some are onlie punishments as are the destruction of nature or tormentes others both punishments and sins as al sins which haue followed since the first fal 1 The sinnes which follow are effects of those which go before Sinnes ensuing effects of sinnes which go before So original sinne is the effect of the sinne or fal of our first parents By one mans disobedience manie were made sinners And secondly All actual sinnes are effects of original sinne Sinne took occasion by the commandement and deceiued me And thirdlie The effect of actual sins is the increase of them that is greater guiltines by reason of the most iust iudgement of God because God punisheth sins with sins Wherefore God also gaue them vp to their hearts lustes Rom. 1.24 2 Thes 2.11 Mat. 25.29 Other mens sins oftentimes effectes of actual sinne And therefore God shal send them strong delusiō that they should beleeue lies Frō him that hath not shal be takē away also that which he hath And fourthly The effects of actual sins are also oftentimes other mens sins by reason of scandale or example wherby some are made worse of others are entised or moued to sin So the persuasion of the diuel caused man to decline from God and now it worketh in stubburn-minded men The diuel put it into the heart of Iudas to betraie Christ Ioh. 13. Euil speeches corrupt good maners So euill teachers doe withdrawe men from god to errours idolatry and other sins So a vse of liberty out of season offendeth and draweth men to sinne An euil conscience an effect of sinne 2 There followeth sin in the immoueable and perpetual order of Gods iudgement an euil conscience which is the knowledge and dislike which we haue in our mind of our own sinne and the knowledge of the iudgement of God against sin and that proceeding out of the knowledge of Gods Law vpon which ensueth the fear of the wrath of God and punishment according to the order of gods iustice and a flieng and hatred of God who destroieth sinne which is the beginning of desperation and eternall torments except it bee cured by the comfort of the gospel Rom. 2. The gentiles shewe the effect of the Law written in their harts their conscience also bearing witnes and their thoughts accusing one another or excusing And Isaiah There is no peace to the wicked Temporall and spiritual euils effects of sin 3 Temporall and spirituall euils as temporall death and in a worde all the calamities of this life These euils are onely punishments that is torments and dissolution of nature If any man obiect that they also are subiect to temporall death and other calamities who haue all their sinnes remitted them and therefore al temporall euils are not the punishmentes or effects of sinne Temporal euils in the regenerate are effectes of sinne not as punishmentes but as chastisements but some haue other causes we answere that the consequence holdeth not from the denial of one particular to the denial of the general For albeit the calamities of the regenerate are not effectes of sin as a punishment which is inflicted on men sinning that so the iustice of God might be satisfied yet are they effects of sinne as chastisementes and exercises whereby sinne is repressed and more and more purged out vntill at length by corporall death the whole be abolished Now that of the blind man Ioh. 9. Neither this man hath sinned nor his parents Christ meaneth not simply that they had not sinned or that their sins were not a cause of this calamity but that their sinnes were not the principal cause why he was borne blind but that the woorkes of God should be shewed on him Christ by a miracle opening his eies 4 Eternall death which is the effect of al sinnes Eternall death the effect of sin as they are sinnes For al of what quality soeuer they bee are punished either with eternal paine as in the reprobate or with equiualent paine to eternal as in the sonne This death doth begin in the reprobate euen in this world that is anxiety and torment of conscience which we also should feele except we were deliuered by the grace of God Now by the name of eternal death is not vnderstoode the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and bodie liuing from the face of God a continuall horror and torment and a feeling and flying of Gods wrath and iudgement and a horrible murmuring against God taking vengeance of their sinnes If they obiect that the sinnes of those who beleeue in Christ The regenerate though they sin are not punished with this death because Christ hath suffered an equiualent punishment for them are not punished with eternall
death we answere that those were punished in Christ with a punishment which both for the grieuousnes of the punishment for the dignitie of the person who suffered it is equiualent to those eternall punishments which were to bee inflicted vpon vs for our sinnes As it is said Esa 53. He hath laid vpon him the iniquities of vs all Against that which we affirme that eternall death is the effect of al sinnes yea euen of the least The 1. Obiection is Why the during of punishment ought to be alike to al sinnes but not the degree of punishment Like is not to be giuen vnto things vnlike But sinnes are not alike Therefore al ought not to be punished with eternall death Aunswere There is more in the conclusion of this reason than was in the premisses For only this followeth to be concluded Therefore all sinnes ought not to bee punished with like punishment For all sinnes euen the least deserue eternall punishment because all sinnes offend against the eternall and infinite good Wherefore as concerning the lasting of the punishment all sinnes are punished with like punishment but not as concerning the degrees of punishments All sins are punished with eternall torments yet so as not with equal torments The seruaunt who knoweth the wil of his master and doth it not shall be beaten with manie stripes It shal be easier for them of the land of Sodom in the daie of iudgement than for thee Al sinnes are not equal Here the Stoicks obiect That al sinnes or vices are ioined with anie one vice and therefore all are alike and equall But neither is this consequence of force whereas also things vnlike and vnequal maie bee ioined together neither is the antecedent graunted That seemeth to be proued by the saying of Iames cap. 2. He that faileth in one is guilty of al. But Iames saith not that all sins or vices concur and are ioyned with one but first that in the breach of one point the whole law is violated as the whole bodie is said to be hurt when one part is harmed Then that there concurreth with euery sin the fountaine or cause of al other sins that is the contempt of God And this euil beeing seated in the hart doth violate the loue of God and so al other parts of our obedience towards God For no woork which proceedeth not from the perfect loue dread and reuerence of God can agree with the Law of God or please God And yet haue we experience that this hindereth not but that he which is infected with one vice may bee propense and prone to some sins more and to some lesse especially since vices themselues also are one opposite to another by the one of which contraries and not by both at one time euery man violateth vertue Neither are those principles also of the stoicall philosophers to be graunted That how farre soeuer thou goe in sinning after thou hast once past the line or middle which is vertue it is not material for the encreasing or augmenting the fault of passing beyond the line And that al vertues are alike and equall one to another so that no man is stronger than a strong man For whereas sin is a swaruing frō the middle it is manifest that how much greater the swaruing is so much is the sin more grieuous And that vertues are both in the same in diuers men otherwhile greater otherwhiles lesser euen as much as the qualities of the body are different in degrees experience doth witnes Wherfore in the iudgemēt of god also there are degrees put aswel of punishmēts as of sins 2 Obiect Gods great mercy his iustice neither impeached by other in punishing sin with eternal punishment Hee that is exceeding merciful doth not punish all sinne with exceeding and extreme punishment neither is to al eternitie angrie with sinne or looketh vpon the torments of his owne woorke For extreme iustice which doth strictly follow right and lawe in punishing admitteth no fauourable equity which yet mercie especially exceeding mercy doth vse and shewe But God is exceeding mercifull Therefore hee doth not punish all sinne with exceeding that is euerlasting punishment Or God punisheth all sinne with extreme punishment Therefore hee is not mercifull Auns First wee are to distinguish the ambiguitie of the Maior Hee that is exceeding mercifull doth not inflict exceeding and extreme punishment that is except his iustice require it But that God should punish all sinne with euerlasting punishment his exceeding iustice requireth which is Psal 5.5 earnestly and exceedingly to hate and punish all whatsoeuer is not agreeable to his Lawe So that except hee did punish it with sufficient punishment hee should not bee mercifull but light and cruell Secondly wee deny the consequence of the reason because it is a sophisme reasoning from that which is not the cause as beeing the cause For the iudge is not therefore vnmercifull for that hee executeth a robber on the wheel because he doth it according to iustice neither is delighted with the torment and death of a wretched man but had rather he were saued if so the Lawes permitted Right so God according to his infinit wisedome euen in inflicting extreme punishment on all sinne doth notwithstanding shewe immeasurable and manifould mercy and contrariwise in shewing exceeding mercy doth most straitly and exactly execute his iustice For 1. He punisheth our sinnes sufficiently and fullie not in vs but in his onely begotten sonne our guilt being translated on him 2. He offereth remission of sinnes and grace to al men who receiue his Son the Mediator with true faith and conuersion 3. Hee woorketh also that faith and conuersion by his spirit in the Elect. 4. Hee preserueth his elect in afflictions 5. At length he fully deliuereth them And all these things hee doth of his free mercy not bound or obliged thereto by any merite of ours 6. He is not delighted with the destruction of the reprobate who refuse that grace offered but by differring their punishment and by other great and diuers benefits he inuiteth them to repentaunce Wherefore the execution of Gods iustice is not repugnaunt to his mercy neither doth his mercie take away or make breach of his iustice but they are both coupled with a marueilous temperature in preseruing and sauing vs. How God is said remit nothing of his iustice and yet to be mercifull 3 Obiection is against this That god doth so exercise his mercy as he doth not thereby make breach of his iustice He that remitteth nothing of extreme iustice is not at all merciful but onely iust God remitteth nothing of extreme iustice because hee punisheth all with a sufficient punishment Therefore God is onely iust and not mercifull Aunswere We deny the Minor For god giueth vs his Sonne and punisheth him for vs of his meere mercie not of any right not bound thereunto by anie merites of ours Besides the Maior of the second Obiection is to be distinguished
manifest vnto thee Vnto the manifestation of God is subordinated the preseruation of societie in mankinde For except there were men God shoulde not haue whom to manifest himselfe vnto The preseruation of the society of men I will declare thy name vnto my brethren To this preseruatiō there folow next in order the duties of nature and the mutuall good turnes and benefites of one man towards an other For no societie or coniunction or conuersing of men together can be or consist without mutuall dueties passing enterchangeably betweene them Wherefore the societie of men and mutuall communicating and imparting of dueties betweene them are the subordinate endes of man created seruing for the obtaining of the principall end which is the manifestation participation or fruition knowledge praise and worshippe of God When therefore God is saide to be the ende of man it is meant of him manifested participated knowne and worshipped And in this end as being the chief and last the whole felicitie and blessednes and glorie of man consisteth 1. Obiect Heauen earth and other creatures which are void of reason Other creatures are said to praise God as being the matter of his praise which yet they shoulde not bee if man and Angels were not are said to worshippe and magnifie God Therefore the worship and praise of God is not the proper end why man was created Answere This reason hath a fallacie of equiuocation or ambiguitie Creatures voide of reason are saide to worship and praise God not that they vnderstand ought of god or know and worship him But because they bearing certain prints and steps of Diuinitie in them are the matter of gods praise and worship But the creatures endewed with reason are said to praise and magnifie god not onely because in them are extant most conspicuous and notable testimonies of god but chiefly because they beeing endewed with a power facultie of vnderstanding of conforming themselues to the will of god know by the beholding contemplation of gods works in thēselues other creatures the infinite goodnes wisedome power iustice bounty and maiestie of god and are raised and stirred vp to worship god aright both in minde and in worde and in the whole obedience according to his diuine law And if god had not created creatures of reason and vnderstanding who might beholde consider and with thankefull minde acknowledge his workes and the order and disposing of thinges in whole nature other thinges which are voide of reason might no more be saide to praise and worship god that is to be the matter and occasion of praising him than if they had neuer beene at all 2. Obiection The felicitie and blessednes of man is a qualitie or condition and estate in which or with which man was created that is it is a part of the image of God and a forme or propertie of man Therefore it belōgeth to the first question what man was created and not to this of the end of mans creation Answere This hath no contrarietie in it for the same may be in diuers the finall cause the formal For the soule and the properties or faculties thereof are both the formal and final cause of a liuing bodie the forme as they actuate and giue life vnto the bodie the ende as the bodie is framed of nature for this that the soule may informe it and exercise by it his operations actions In like sort the blessednes of man or participation or fruition of god as also the knowledge of god is a propertie and part of the image of god in man in respect of the beginning when man by his creation beganne both to bee and to bee iust and blessed it is the ende of man in respect of continuance perseuerance that is as god created man wise iust and blessed for this that hee shoulde continue so for euer that is man was created iust and happie he was created for this that he might be iust and happie Wherefore albeit the existence of blessednesse and the continuance abiding of the same are the same in the thing it selfe yet in consideration and respect they are diuers By reason of which diuers respects felicitie wisedome holines are both a qualitie and an end of man that is are referred to the questions WHAT and FOR WHAT man was created This first creation of man is diligently to be compared with the miserie of mankinde as also the end for which we were created with the aberration and swaruing from the end that so by this meanes also wee may know the greatnes of our miserie For howe much the greater wee see the good was which wee haue lost so much the greater wee know the euils to be into which we are fallen OF THE IMAGE OF GOD IN MAN The chiefe questions hereof are 1. What the image of God in man is 2. How farre forth it is lost and how farre it remaineth 3. How it is repaired in man 4. How it is in Christ and how in vs. 1 What the image of God in man is The image of god to be considered not in the body but in the soule SEing god is not corporeal neither hath a body we must consider this image not in the body but in the soule of man and because it is very much darckened and almost blotted out by sinne wee must iudge of it not by that state in which men began to be after sinne was committed but by the repairing which commeth by Christ that is by the nature of man regenerated And to conclude whereas there is but a small beginning of regeneration in this life we shall at length in the euerlasting life and glorie behold and vnderstand perfitely the image of God wholy restored shining in vs. It is not to be sought onely in the substaunce but chieflie in the qualities and giftes of the soule Further that wee are not to seeke the image of God in the substaunce alone of the soule but chieflie in the vertues and giftes with which it was adorned of God in the creation it is euen thereby manifest for that the nature and substaunce of the soule remaineth euen in the vnregenerate but the image of God for the most part is lost yet notwithstanding because the soule is an vnderstanding spirite the more excellent spirite the more excellent part of mans substance separable from the body immortal the beginning and cause of life and mouing in a liuing body wee must confesse that the nature thereof though vnregenerat is some shadow of that Diuinitie But the image of God seeing the substance as of spiritual natures in generall so of the minde of man is vnknowne to vs in the mist and darkenes of this life is to be considered in those faculties and operations in which wee see man to excell other creatures and know him by the word works of God to bee agreeable and conformed vnto God These faculties are especially two The vnderstanding and will The
at the creation by his perpetuall efficacy and operation and doth inspire into all by his vertue true notions and right election But if they challenge a libertie vnto the creatures depending of no other cause whereby it is guided wee denie their whole argument as knowing such a liberty of creatures to stand against the whole Scripture and that it only agreeth vnto God For him alone doe al things serue In him we liue and moue and haue our being he giueth vnto al not only life or power of mouing themselues but euen breathing too that is very mouing it selfe To the same tendeth this Obiection also If the will The will worketh togither with God is not mere passiue when it is conuerted of GOD or turned and inclined to other Obiectes cannot with-stand it is euen meere passiue and so woorcketh not at all But this consequence deceiueth them because there is not a sufficient enumeration in the Antecedent of those actions which the will may haue when it is mooued of GOD. For it is able not only to withstand God mouing it but also of it owne proper motion to assent and obey him And when it doth this it is not idle neither doth it onely suffer or is mooued but it selfe exerciseth and mooueth her owne actions And yet this is to bee vnderstoode of the actions of the wil not of the new qualities or inclinations which it hath to obey God For these the wil receiueth not by her owne operation but by the working of the holy Ghost The will of man withstanding the reueiled will of God is yet guided by his secret wil therefore resisting doth not resist Thirdly they say That which withstandeth the will of God is not guided by it But the will of men in manie actions withstandeth the will of God It is not therefore alwaies guided by the will of God But the consequence heere faileth because there are foure termes For the Maior is true if both the reuealed and the secret will of God bee vnderstood so that simplie and in all respects it bee withstood and that bee doone which simply and by no meanes it would haue done that which is impossible to come to passe because of the omnipotency and liberty of God But in the Minor the will of God must bee vnderstoode as it is reuealed For the secret decrees of Gods will and prouidence are euer ratified and are perfourmed in all euen in those who most of all withstand Gods commandements Neither yet are there contrarie wils in god For nothing is found in his secret purposes which disagreeth with his nature reuealed in his woord And God openeth vnto vs in his Law what he approueth and liketh and what agreeth with his nature and the order of his mind but he doth not promise or reueal how much grace he wil or purposeth to giue to euery one to obey his commandements God though the mouer of wicked wils yet not the mouer of the wickednes of the wil◠Fourthly as touching this Obiection If all motions euen of wicked willes are raised and ruled by the will of God and manie of these disagree from the Lawe of God and are sinnes god seemeth to be made the causer of sinnes The aunswere is that it is a paralogisme of the accident For they disagree from the law not as they are ordained by or proceed from the wil of god for thus far they agree very wel with the iustice and Law of God but as they are done by men or Diuels and that by reason of this defect because either they doe not know the will of god when they doe it or are not moued by the sight knowledge therof to do it that is they doe it not to that end that they maie obey God who will so haue it For whatsoeuer is doone to this ende it disagreeth not from the Lawe seeing the Law doth not but with this condition either commaund or forbid any thing if God hath not commanded a man to doe otherwise So doth the Lawe of God forbidde to kill anie man except whome God hath commaunded anie to kil Who then killeth a man God not commaunding it hee out of doubt doth and offendeth against the Lawe Neither doth God dissent from himselfe or his law when he wil haue some thing done either by his reueiled or secret will otherwise than according to the generall rule prescribed by himselfe in his Law For hee hath such endes and causes of all his purposes as that they cannot but most exactlie agree with his nature and iustice Fifthly they obiect Libertie which is guided of another can not be an image of that liberty which dependeth of no other which is in god But the liberty of mans will is the image of the liberty which is in god Therefore the liberty of mans will dependeth not or is not guided by the will of god We denie the Maior For seeing that euerie thing which is like is not the same with that vnto which it is like to conceiue in some sort the libertie of God it is enough that reasonable creatures doe woorke vpon deliberation and free election of will albeit this election in the creatures is both guided by themselues and another in God by no other than by his owne diuine wisedome The image of a thing is not the thing it selfe and the inequality of degrees taketh not awaie the image as neither the likenesse and similitude of some partes taketh awaie the dissimilitude of others Wherefore the libertie of reasonable creatures both is gouerned of God and is notwithstanding a certaine image of the libertie which is in God because it chooseth thinges once knowen vnto it by her own and free or voluntary motion For as of other faculties or properties so also of libertie it is impossible that the degrees should bee equall in God and his creatures whereas all thinges are infinite in God and finite in his creatures Seeing therefore wisedome righteousnesse strēgth in the creatures is the image of the vnmeasurable wisedom righteousnes power which is in god a portion also of liberty agreeable and competent for the creatures may be the image of the liberty which is in God The will is not idle or mere passiue when God worketh by it no more than the sun raine and such like instrumentes of Gods operation Sixtly they say If the creature cannot but doe that which God wil haue done and cannot do what god will not haue done the wil hath no actiue force but is wholy passiue especially in our conuersion which is the work of god Likewise there is no vse of laws doctrine discipline exhortation threatnings punishments examples promises and lastly of our study and endeuour Wee denie the consequence Because the first or principal cause beeing put the second or instrumentall cause is not thereby taken away For as god lightneth the world doth quicken the earth bringeth foorth corne nourisheth liuing creatures yet are not the
from that obedience by her owne proper and free motion if hope or shewe of any good to come by defecting were offered vnto it Or shorter thus Before the fall it was such a power in man as that he was able to will and yeeld perfect obedience to be coÌ„formable to god to make choice of that coÌ„formity And further was able if he listed to forsake that conformity Or to be yet shorter Man before his fall had perfect libertie either to continue good or to fall Before the fall there was a fitnes and aptitude in man to choose good or euill and man was perfectly conformed to god because hee was made to the Image of God Again All things which God made were very good Now that there was in our first Parentes some weakenes ioined with perfect knowledge and obedience of God which might bee ouercome by the greatnes and force of some temptation Man though most free yet not so strong but he might fall God not assisting him the euent it selfe doth euidently inough declare And that by the especial purpose of god there was not so much grace bestowed vpon our first Parentes as thereby they were not able to be seduced by the tentation of Satan and bee moued to sinne the Apostle witnesseth Rom. 11. when he saith God hath shut vp al in vnbeleefe that he might haue mercie on all Likewise Rom. 9. sayâ—â—g That the vessels of wrath are prepared of god to destruction â—e sheweth that god therefore suffered mankind to fall because it seemed good to him not onelie to declare his mercy towards his chosen but his anger also and power and iustice in punishing the reprobate Furthermore whereas nothing is done without the euerlasting most good purpose counsel of god the fall also of our first Parents may be so much the lesse exempted from it by how much the more god had precisely exactly determined from euerlasting concerning his chiefe work euen mankind what he would haue done Lastly the creature can by no meanes retaine that righteousnes and conformitie with God except God who gaue it keep it neither can he leese it if god will haue it kept according to these sayings Iames. 1. Euerie good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights Iohn 1. In it was life and the life was the light of men which lighteth euery man that commeth into the world Psalm 51. Take not away thy holy spirite from me Psalm 104. If thou hide thy face they are troubled 2. Tim. 2. The foundation of god remaineth sure and hath this seale The Lord knoweth who are his And of our confirmation and establishment in the life to come Math. 22. In the resurrection they are as the Angels of god in heauen As then man could not haue fallen except god had withdrawen his hand and not so forceably and effectually affected his will ruled it in temptation so neither could he persist in integrity when hee was tempted except god had sustained and confirmed him euen as hee confirmed the blessed Angels that they shoulde not defect and fall away together with the other Apostataes Seeing therefore such was the first mans estate from which he wittingly and willingly fell the crime and fault of sinne neither can nor ought to be laid on God but on man only albeit notwithstanding he fell by the eternal counsell and will of God Humane reason fansiyng her owne wit in deriuing the blame of sinne from herselfe The causes of humane reason refuted which lay the fault of the first sinne on God when shee heareth these thinges is troubled and keepeth a stirre and faineth many absurdities to folow except such a libertie of doing well or euil be giuen to man that his perseuerance or falling depend of his own will alone First that God was the cause of that first sinne and by consequent of all other sinnes as which came all of the first fall Likewise that he was the cause of the sinne of the Diuel seducing man especiallie seeing the first sinne is not to bee accounted a punishment as other sinnes for no sin had gone before How the first sinne might be a punishment vnto t selfe to that end permitted of God which should be punished with that sinne and therefore seeing God coulde not will that as a punishment he may seem to haue willed it as a sinne But although there be nothing to the contrarie why sinne may not be the punishment euen of it selfe whereas in the same action both the creature depriuing himselfe of that conformitie which he had with God might sinne and god depriuing him of that good which hee of his owne accorde casteth away might punish as it is said of couetousnes Syrach 14. There is nothing worse than when one enuieth himselfe and this is a rewarde of his wickednes Yet notwithstanding there are other ends besides punishment for which it was conuenient for God to will the action both of the Diuell of man God woulde the temptation of man which was done by the Diuell as a tryal of man by which it might be made manifest Other endes and causes why God would the action though not the sinne both of Satan and Adam whether hee woulde perseuere in true pietie towardes God Euen as God himselfe doth tempt Abraham immediatly when hee commaundeth him to doe that which yet hee woulde not haue done God would that assent of man by which he did yeelde vnto the Diuell against the will of God as a manifestation of the weakenesse and feeblenesse of the creature which cannot keepe the giftes wherewith hee was adorned by God without Gods especiall instinct and aide Likewise He woulde haue this done as an occasion or a waie to manifest his iustice and seueritie in punishing and his mercie in sauing sinners As Exod. 9. Rom. 9. Nowe God respecting and willing these thinges in that perswasion and enticement of Satan and in mans assenting and yeelding thereunto did notwithstanding all this while hate the sinne of both and therefore did not wil it neither cause it but iustly permitted and suffered it to be done For first whatsoeuer things God doth they are alwaies iust 2. He was not bounde vnto man to preserue and confirme him in goodnes 3. He would haue man to be tempted and to fall that he might trie mans perseuerance in true pietie towards God 4. That he might manifest the weakenes of the creature 5. That this fall might be an occasion and way to manifest Gods iustice and mercie These things very well agree with the nature and law of God Now that they say That man did not fall of his owne free will except he had equall power as well to persist in obedience as to fal the consequence is not of force because they reason from an ill definition of mans libertie which they imagine cannot stand if it be determined and ruled by God But the whole scripture
thou that thou hast not receiued If thou hast receiued it why reioicest thou as if thou haddest not receiued it Philip. 1. I am perswaded that hee who hath begun this good worke in you will performe it vntill the daie of Iesus Christ Phil. 2.13 It is God that worketh in you both the wil and the deed euen of his good pleasure Ioh. 15. Without me you can doe nothing 1. Cor. 1.8 Who shall also confirme you vnto the end that yee maie bee blamelesse in the day of our Lorde Iesus Christ. 1. Cor. 10.13 GOD is faithfull which will not suffer you to be tēpted aboue that you be able but wil euen giue the issue with the tētation that yee may be able to bear it 1. Pet. 1.5 You are kept by the power of God through faith to saluation Reasons to proue the former doctrine This doctrine that the regenerate neither perfectly nor continually can obey God and that as the beginning so the continuance of our conuersion dependeth of God is confirmed besides these testimonies by euidēt reasons as that we receiue all good things from God Iames 1. much more then these good things which are the greatest of all that is our conformity with God and perseuerance therein 2 Againe Nothing can be done besides the eternal decree of God But the good works which the conuerted doe God from euerlasting did decree Ephes 2.10 We are his workmanship created in Christ Iesus vnto good works which God hath ordained that wee should walk in them Ier. 1.5 Before I formed thee in the womb I knew thee before thou camest out of the womb I sanctified thee wherfore they are able to do neither more nor lesse of such workes than God hath decred to worke in thē by his spirit 3 Againe The gifts of the holy spirit are not in the wil and power of men but in the power of the spirit who dispenseth them 1. Cor. 12.11 All these things worketh euen the selfesame spirite distributing to euery man seuerallie as he will Eph. 4.7 Vnto euery one of vs is giuen grace according to the measure of the gift of Christ. 2. Thessal 3.2 All men haue not faith Nowe perseueraunce in true godlines and a will and desire to perseuere and the crauing of the confirmation strengthning and aide of the holie spirite are no lesse the gift of the holie spirit than regeneration it felfe and faith and conuersion as hath bin shewed before Wherefore to perseuere in faith and conuersion is no more in our power than to beleeue and to be conuerted 4 Againe In whose power and arbiterment our perseuerance is he is the preseruation of our safety But God and not we is the autor and preseruer of our safety Iohn 10. No man shall plucke my sheepe out of my hand Therefore our perseueraunce is not in our owne power and arbiterment but in Gods 5 Lastly As our conuersion so also our perseueraunce is the free gift of GOD that is As God findeth no cause in vs why to conuert vs so neither findeth he cause in vs whereby hee should bee mooued to keepe vs beeing conuerted that wee doe not defect or fal For neither is there cause in vs why hee should more keepe vs from falling away than our parentes in Paradise Neither is the chiefe cause in the Saintes themselues why God should defend some rather than some against tentations and sinnes as Samuel and Iosaphat rather than Sampson and Dauid But if to perseuere were in our power or not to perseuere then the cause of this diuersity should bee in vs. Wherefore perseuerance in godlinesse and absteining from sin is not to be ascribed to our selues but to the mercy of God But against the former sentence to witte that euen the best woorckes of the Saintes in this life are not perfectly good and therefore are not able to stande in the iudgement of God and to please God but by the imputation of Christs satisfaction the papists oppose themselues 1 Obiection The woorks of Christ and the holie spirit saie they cannot be impure and not please God The good workes of the regenerate Christ worketh in them by his spirit vvherefore it is necessarie and must needes be that they are pure and perfect and please God euen as they are considered in themselues For God cannot condemne his owne woorkes although he examine them according to the rigor of his iudgement We answere to the Maior The workes of God are pure and woorthy no reprehension The good works of the regenerat are not perfect so long as thēselues who work iointly with the spirit are not perfect as they are the woorkes of God and such as God woorketh but not as they are depraued by the creatures neither are they alwaies pure which are not the workes of God only but the creatures also For these as they are of God are voide of all fault but as they are doone by the creatures they are good also and without reprehension if the creature by which God worketh them be perfectly conformable to the will of GOD but impure and vnperfect and according to the sentence of the Lawe subiect to damnation if the creature by which God woorketh thē be corrupt vitious that is depraued by the not knowing of God and by auerting from God 2 Obiection God cannot condemne the members of his Sonne Rom. 8. The imperfections of the regenerate and their workes ar blotted out and pardoned in Christ There is no condemnation to them that are in Christ Iesus The regenerate are the members of Christ. Therefore euen as they are considered in themselues they and their woorkes cannot bee condemned in the iudgement of God Answere There is more in the conclusion than in the premisses For this onely followeth That the Saintes cannot bee condemned but this commeth in respect of Christ his satisfaction imputed to them not in respect of their owne obedience which pleaseth GOD not because it perfectly agreeth with the Lawe but because the defectes and faultes which cleaue vnto it are pardoned through Christ 3 Obiection How Christ wil render vnto euerie one according to his woorkes Christ in iudgement will render vnto euerie one according to his woorkes But the seueritie of Gods iustice dooth not render good according to woorkes which are not perfectlie good Wherefore the woorkes of Sainctes are so perfect as that they can not bee condemned in the iudgement of God Wee aunswere vnto the Maior The iustice of GOD dooth not render good but according vnto perfect woorkes if hee iudge legallie according to the couenaunt of perfect obedience towardes the Lawe But hee rendereth good also according to imperfect woorkes and such as deserue damnation except the sinne that cleaueth vnto them be pardoned when as hee iudgeth according to the gospell that is not according to the couenaunt of woorkes or our owne obedience which shoulde satisfie the Lawe but according to the couenaunt of faith or of the righteousnesse
his law therfore euen the least sin meriteth eternal abiection and casting away Most certainelie both in respect of his iustice which abhorreth and punisheth whatsoeuer is not agreeable vnto it and in respect of his truth because hee had denounced before that he woulde punish men if they obeied not his commaundement God therefore seeing he is true doth neuer change this his sentence 1 Obiection But the wicked florish here Aunswere The wicked florish but for a short time to bee cast at length into eternal tormentes except they repent Yea in this life also they are punished First they are miserablie vexed with the torments and terrors of conscience which in the reprobate are the beginning and sense of eternall paines 2. Euen those good things which they vse with greatest pleasure serue for their punishment and destruction and verilie so much the more how much the lesse they know and acknowledge them for a punishment For it is a most grieuous punishment not to receiue gods gifts in respect of gods promise nor to know the right vse of them neither with his giftes to receiue a will and abilitie also to vse them well For if these thinges concurre not in the fruition of good things mens sinnes and punishment must needs be the more encreased and exasperated and thereby except there come conuersion eternal destruction or death is certainely purchased 3. They are afflicted with other punishmentes also most grieuous oftentimes yet with more grieuous in the life to come where it shal bee a continuall death not to bee dead 2 Obiection But God made not euil and death Aunswere The euils of sin and punishment had not come if man would He made them not in the beginning and further also after the beginning neither euill nor death shoulde haue beene except our selues had woulde For they ensued on the voluntarie sinne of man God forcibly inflicting them as a most iust punishment 3 Obiection If God punish sinnes with present and euerlasting punishments he punisheth the same twise is vniust but God punisheth sinnes with present and euerlasting punishmentes therefore he punisheth the same sinne twise and is vniust Answ The Minor is to be distinguished for it is but one punishment but hath seueral parts For present punishments are the beginning of euerlasting because they are not sufficient to satisfie Gods iustice 4 Obiection If God punish sinnes with eternall punishments Then either all of vs perish or Gods iustice is not satisfied Aunswere If God should punish our sinnes in vs with eternal punishments we should all perish neither should we euer recouer vs thence but hee doth not so punish them in vs neither yet is Gods iustice impeached or violated because hee punisheth our sinnes in Christ with a punishment temporall but yet equiualent to euerlasting This equability doth the Gospel adde vnto the rigour and seueritie of the law 5 Obiection The iustice of God permitteth not that the same sinne be twise punished but our sinnes are most fullie punished in his sonne and this punishment is imputed vnto the godlie or beleeuers Therefore the same ought no more to bee punished in the godlie and so they are vniustlie afflicted Aunswere The afflictions of the godly are not punishments and satisfaction for their sinnes but onely fatherly chastisementes and the Crosse whereby they are brought to humility Which that it may bee better vnderstoode wee are necessarily here to speake of afflictions or calamities OF AFFLICTIONS The chiefe questions are 1 How manie kindes of afflictions there be 2 What be the causes of them 3 What comforts are to be opposed against them 1 How manie kindes there be of afflictions SOme afflictions are temporal and some eternall Eternal are the tormentes of the soule and bodie proper vnto the wicked into which all the Diuels are to bee throwen and all wicked men who are not conuerted in this life The qualitie of these tormentes is expressed when they are called in scripture a worme fire horror euerlasting torment likewise euerlasting death which is not a destruction of the bodie and soule or a perpetuall senselesnes but an infinite and endlesse continuaunce of those tormentes which the wicked in this life dispairing begin to feele or it is neuer to be dead yet to die continually that is to liue forsaken and abiected of God subiect to all tormentes both of bodie and soule But wee are here to collect testimonies of scripture against Epicures of which heard not a fewe are found euen in the Popes court thereby to demonstrate that the pains torments of the wicked both in bodie and soule Why the punishment of sinne ought to bee eternall shal be eternal 1. Isai 66.24 Their worme shal not die their feare shal not be put out Mar. 9.43 Into hell into the fire that neuer shal bee quenched where their worme dieth not the fire neuer goeth out Mat. 25.41 Go into euerlasting fire which is prepared for the Diuel his Angels 1. Pet. 4.18 If the righteous scarcelie be saued where shall the vngodlie sinner appear Mat. 10.28 Feare him who can cast both bodie soul into helfire The soul is the cause fountain of sins the body as a thing without reason and brutish doth execute that which the soul sheweth commandeth wherefore both the author instrument of sins shal be punished 2. The reason also why the paines and punishments of sins should be eternal infinit is euident because for sin committed against the infinit good an infinit punishment is iustlie exacted neither coulde there be made by anie temporall punishment of a meere creature sufficient satisfaction vnto gods infinit eternal iustice therefore the temporal punishment of Christ that it might be sufficient to deliuer the elect was to be equiualent to eternall pains Here the Epicures obiect He that is exceeding mercifull How Gods mercie and his iustice stand together in inflicting eternall punishment cannot behold the eternal torments of his creatures much lesse inflict such on them God is exceeding merciful because his mercie doth far exceed our sins Therefore he doth not suffer his creatures to remain in eternal torments Answ The Maior is true when exceeding most exact iustice such as is in god doth not exact require that exceeding sinne haue exceeding punishment Replie Exceeding strict iustice doth not stand with exceeding mercie because that admitteth no mitigating equabilitie In God is exceeding iustice therefore not exceeding mercie Answ Both the Maior and the proofe thereof is false Because God punishing of his exceeding iustice our sin with exceeding punishment doth notwithstanding shewe exceeding equability and fauorablenes whiles he translateth the punishment thereof from vs laieth it vpon his sonne They frame also the same reply on this wise With him that followeth extreme or strict iustice mercie and equabilitie hath no place But god in punishing sinnes foloweth strict iustice Therfore he is not merciful To which we answer 1.
that the Maior is false in respect of him who for his wisedome knoweth means to mitigate punishmēts or to exercise mercy as that notwithstanding his iustice may remaine inuiolated and himselfe bee satisfied So god doth execute extreame and exquisite iustice in punishing our sinnes shewing neuerthelesse exceeding and maruelous equabilitie and lenity while hee punisheth them in his Sonne and not in vs. And therefore one degree of mercie denied doth not straight enforce the deniall of others God punisheth sinne in the reprobate with eternal punishments yet is he merciful while he is not delighted with the death of him that dieth but doth by differring and mitigating the punishment and by bestowing benefites inuite all men to repentance When a Iudge putteth a robber to death he executeth extreame iustice yet may he be mercifull withall if hee reioice not at the destruction of the man but had rather hee were saued if so the lawe permitted Temporal afflictions belong both to the wicked and the godly Temporall afflictions belong to both both vnto the godly and to the reprobate These are either punishments or the Crosse The punishment is either destruction or torment inflicted by order of iustice on the person giltie of sinne And this is proper vnto the reprobate because it is inflicted on them to this ende that Gods iustice may bee satisfied For the law bindeth all men either to obedience or to punishment In the wicked they are punishmentes in the godly the crosse Obiection But the euils which the wicked suffer in this life are lighter than that they shoulde satisfie Gods iustice Answere They are a part of their punishment though not their whole punishment Nowe as euerie part of the Aire is called Aire so euerie part of punishment is punishment The degrees therefore of the punishment and paines which the wicked suffer are to bee obserued The first degree is in this life For when the conscience of their misdeedes and wickednesse doth gnawe vexe and terrifie them then beginneth their hellish and infernall worme The second degree is in temporall death When they departing out of this life without comfort come into the place of torment and vexations Luke 16. The third degree is at the day of iudgement when againe to euerie of their bodies raised from the dead their soules shal bee reunited For then at length shall the paines of hell bee consummated and shall fall in troupes together on both bodie and soule The Crosse is the affliction of the godly The Crosse of the godly is of foure sortes For this is not properly a punishment because it is not inflicted that thereby Gods iustice shoulde bee satisfied for their sinnes Nowe the Crosse is of foure sortes which are drawen from the endes for which it is laid on the godly First the Chastisementes 1. Chastisements which GOD layeth on the godly for the remnaunts of sinne in them and oftentimes also for some peculiar sinnes committed by them that they may bee admonished of their vncleannesse and stirred to repentaunce and the studie of godlinesse and good workes least persisting in their sinnes they bee condemned For they are not according to iustice inflicted to bee any satisfaction or recompence for their sinnes but according to mercie for their amendment and saluation For by these chastisementes they are admonished of the anger of GOD against sinnes and of eternall punishment which GOD will inflict on them if they repent not Secondly 2. Tryals The proofes and tryals of their faith hope inuocation feare of GOD and patience that the elect may goe forwarde in these vertues and the same also bee made knowen to others Such was the affliction of Iob. Thirdly Martyrdomes 3. Martyrdomes which are testifications concerning their doctrine For when the godly are for the confession of true doctrine pressed with calamities or slaine these afflictions are no punishmentes of certaine transgressions but martyrdomes whereby they testifie and witnesse the doctrine of the gospell which they professe to bee true and doubt not to seale this with their bloud and whereby also they witnesse that they in exceeding tormentes and death feele and haue experience of that comfort which they did promise out of that doctrine in their teaching vnto others They witnesse also and testifie that there remaineth another life and an other iudgement after this life Fourthly lastly the Crosse is their Raunsome euen the obedience of Christ alone 4. Raunsome which is a satisfaction for our sinnes consisting of his whole humiliation from the very first point of his Conception in the wombe to his last agonie on the Crosse A briefe type or table of mans afflictions Afflictions are some Temporal In the wicked as punishmentes properly in speciall so called In the godly as the Crosse and that is 1 Chastisements 2 Trials 3 Martyrdome 4 Raunsome Eternal as the hellish torments of the damned 2 What are the causes of afflictions The impellent cause sinne SInne is the impellent cause because it is an euill merite and deserueth euill of punishmentes in the wicked and also of the Crosse in the godlie yet after a diuers maner and in diuers respects It is a cause of punishment in the wicked that sinne may bee recompensed with iust punishment In the godly the cause of the Crosse is not to satisfie Gods iustice but that sinne may be knowen and so relinquished and put off The impellent cause then of punishmentes in the wicked is their sin to be punished or recompensed The chiefe efficient Gods iustice The principall efficient cause is the iustice of god inflicting punishmēt for sin Instrumentall causes thereof are diuers Instrumental causes all creatures Angels and men both good and bad and all other creatures which are all armed against sinners and fight vnder GODS banner The finall cause is that the iustice of GOD may bee satisfied The causes of the crosse of the godly The causes of the crosse of the godlie are 1 The acknowledgeing and purging out of sin God doth not giue the bridle vnto the godly but by fatherly chastisementes restraineth recalleth and amendeth them 1. The acknowledging and relinquishing of sinne 1. Corin. 11.32 When wee are iudged wee are iudged of the Lord. Psalm 119.71 It is good for mee O Lord that thou hast humbled mee But hee giueth the raines to the wicked that they may gallop to destruction he endoweth them with the commodities of this life and suffereth them to enioy a short ioy thereby to shewe his loue towardes his creatures and to conuince them of vnthankfulnes and to take away al excuse from them 2. The hatred of the Diuell and the wicked 2. The hatred of the Diuel and wicked men Iohn 15.19 If ye were of the world the world would loue you The Diuel especially lieth in wait ambush against the church and assaulteth it both by tyrants and by heretiques to pul many from God 1. Pet. 5 8.
commandment of Christ and his Apostles vsing the keies of the kingdome of heauen ought to driue them from this Supper till they shall repent and chaunge their manners 83 What are the keies of the Kingdome of heauen Preaching of the Gospell and Ecclesiasticall Discipline by which heauen is opened to the beleeuers and is d Math. 16.19 18.18 shutte against the vnbeleeuers 84 How is the kingdome of heauen opened and shut by the preaching of the Gospel When by the commaundement of Christ it is publickely declared to all and euerie one of the faithfull that all their sinnes are pardoned them of God for the merite of Christ so often as they imbrace by a liuely faith the promise of the Gospel but contrarily is denounced to all Infidels hypocrites that so long the wrath of God and euerlasting damnation doth lie on them as they e Ioan. 20.21.22.23 Mat. 16.19 persist in their wickednesse according to which testimonie of the Gospel God wil iudge them as wel in this life as in the life to come 85 How is the kingdome of heauen opened and shut by Ecclesiasticall Discipline When according to the commaundement of Christ they who in name are Christians but in their doctrine and life shewe themselues f Rom. 12.7.8.9 1. Cor. 12.28 aliens from Christ after they hauing beene sometime admonished wil not depart from their errours or wickednesse are made knowen vnto the Church or to them that are appointed for that matter purpose of the Church and if neither then they obey their admonition are of the same men by interdiction from the Sacramentes shut out from the Congregation of the Church by God him selfe out of the kingdome of heauen And again if they professe and indeede declare amendment of life are g Mat. 18.15.16.17 1. Cor. 5.3.4.5.2 Thes 3.14.15 2. Ioh. 10.11 2. Cor. 2.6.7.10.11 â— Tim. 5.17 receiued as members of Christ and his Church AFter it hath beene shewed in the first part that men are become obnoxious vnto euerlasting pains and punishmentes by reason of obedience not yeelded vnto the lawe a question by and by ariseth Whether there is or bee graunted anie escape or deliuerie from these punishmentes To this question the lawe maketh aunswere that a deliuerie is graunted so that perfect satisfaction be made vnto the law and the iustice of God by sufficient punishment paied for the sinnes committed For the lawe bindeth either to obedience or that beeing not performed to punishment The performance of both which both of obedience punishment is perfect righteousnes and iustice and on both followeth the approbation allowing of him in whom that righteousnesse is Now the meanes and manners of satisfaction are two one by our selues which the lawe teacheth and the iustice of God requireth for wee haue sinned But this satisfaction deliuereth not from eternall malediction because it is neuer sufficient and finished but indureth to all eternity The other meanes of satisfiyng is by an other that is by Christ This meanes doth the Gospell shewe and the mercie of God freely offer neither yet is it repugnaunt to his law and iustice because in no place the lawe misliketh or reiecteth it This satisfaction or punishment is temporall and yet sufficient that is equiualent to euerlasting punishment and therefore a price worthie inough for our deliueraunce Wherefore since Christ hath paied in our behalf vnto the law a sufficient punishment for our sinnes the iustice of God and the sentence of the lawe altogether willeth and requireth that we bee admitted vnto a reconcilement with him that is be approued of God and receiued into fauour Furthermore by the questions of the Catechisme a little before propounded two things are taught concerning mans deliuerie The first is that it is possible and after what sort The second is by whom and by what maner of Mediatour it may be atchieued The places here to be discoursed of are three 1 Of Mans deliuerie 2 Of our Mediatour 3 Of the Couenant OF THE DELIVERIE OF MAN THe questions to bee considered hereof are fiue 1 What mans deliuerie is or in what things it consisteth 2 Whether anie deliuerie might be wrought after the fall 3 Whether it bee necessarie and certaine 4 What manner of deliuerie it is and whether it bee perfect that is a deliuerie from the euill both of crime and paine 5 By what meanes it may be wrought 1 WHAT MANS DELIVERIE IS THis worde Deliuerie is respectiue For all deliuerie and libertie hath a respect to somewhat to wit it is a graunt whereby any one is licensed according to honest lawes or the order of nature to be free from subiections defects and burdens not proper vnto his nature and to doe thinges agreeable vnto his nature without lette or hinderaunce The deliuerie of man an immunitie from miserie and the gilt of sinne So the Deliuerie of man is an immunitie from miserie that is from the guilt and subiection or tyrannie of sinne or it is the right and power restored by Christ to liue freely according to GODS lawe and to inioy those commodities which were at the beginning graunted by GOD vnto mans nature without prohibition or impediment For thus to liue agreed vnto mans nature in respect of his creation and not to liue thus is mans most miserable and shamefull seruitude As therefore the miserie and seruitude of man comprehendeth sinne and death or punishment so his deliuerie is a deliuerie from sinne and death or a restoring of righteousnes and life euerlasting Nowe Deliuerie from sinne is the perfect both pardoning of sinne that it may not for euer bee imputed And also the abolishing of it in vs by regeneration or newnesse of life which is begunne here but to bee perfected in the world to come Deliuerie from death is a Deliuerie both from Desperation or the feeling of GODS wrath which beeing in the wicked here begunne shall continue euerlastingly and is called euerlasting death and secondly from corporall death and all calamities and miseries by our Resurrection and Glorification In summe That Deliuerie is a full restoring of life euerlasting that is of Holinesse Righteousnesse and felicitie or perfect Blessednesse and so of all good thinges which are contrarie to those euils It is called Deliuerie because men without Christes satisfaction are helde as it were fettered in gyues and Captiues of sinne and hell 2 Whether anie Deliuerie might be wrought after the fall THis question is necessarie For if there be no deliuerie of vs out of miserie in vaine make wee question of the rest Againe there is some cause to doubt thereof to them especially The deliuerie of man possible The causes of which possibility in God onelie vnto whom the doctrine of the Gospell is vnknowen The Deliuerie therefore of man is possible And the causes of the possiblenesse thereof are in GOD alone declared in the sacred Scripture The first is his mercie and immeasurable goodnesse which that hee woulde
exercise in sauing of vs not impeaching his iustice he hath vttered in his word Iohn 5.21 The father quickeneth whom he will The second is his infinite wisedome whereby hee knoweth how to turne the purposes of the Diuel imagined and deuised to the reproche of GOD himselfe by corrupting mankinde and to the ouerthrowing of the saluation of Gods chosen euen to the manifesting of his owne glorie and to the saluation of his chosen God therefore by this his wisedome hath found out an admirable temperament and such as no creature coulde haue found of his iustice and mercie in deliuering man that is such a way whereby hee might shewe his exceeding both mercie and iustice The third is Gods omnipotencie wherefore hee is able to performe that deliuerie of man from sinne and death which hee through his immeasurable mercie and wise counsaile decreed Luc. 1.37 With God nothing shal bee impossible To denie then mans deliuerie is to spoile God of infinite wisedome goodnes and power against that which is said 1. Sam. 2.6 The Lorde bringeth downe to the graue and raiseth vp Psal 68.20 To the Lord God belong the issues of death Isai 59.1 The Lords hand is not shortened Obiection What the vnchangeable iustice and truth of god requireth that is vnchangeable But the iustice and truth of god requireth the casting away and damnation of man for god had expresselie threatned euerlasting death to the transgressours of his lawe and the iustice of god will destroie euerie thing that is not conformable thereunto Therefore the casting awaie of man from the face of god is vnchangeable neither is it possible that without the impeaching of gods iustice and truth man should escape euerlasting damnation Aunswere The Maior is to bee distinguished What the iustice of God requireth to wit simplie without al condition that is simply vnchangeable It requireth the casting away of man with this condition except there bee interposed a full and perfect satisfaction Wherefore the iustice of GOD requireth that a sinner either satisfie or bee cast away Mathew 5.36 Thou shalt not come out thence vntill thou hast paide the vtmost farthing Replie But impossible is it for vs to satisfie for our sinnes or to beare sufficient punishment so that wee may come from thence Aunswere It is impossible in respect of our selues but not in respect of God He knoweth the meanes how by an other full satisfaction may be made for vs. Adam after his fall before by special reuelation hee was assured of the promise could not hope for deliuerance But that our deliuerie by another is possible is knowen onely by the promises of the Gospel and the reuealing of the holy Ghost forcibly mouing our hearts to beleeue the Gospel Here ariseth a question Whether Adam after his fall might haue certainly promised himselfe deliuerie Wee aunswere that hee coulde not without especiall promise and reuelation And before he had this nothing could present it selfe vnto his mind but the great iustice truth of God exacting of him euerlasting punishment for not yeelding obediēce For flesh bloud reueal not those things which are the peculiar and proper benefites of the Mediatour But some man may except that the selfe same causes notwithstanding doe remaine euen nowe after the publishing of the Gospell to wit the iustice and truth of GOD who is neuer chaunged If then Adam coulde not hope for deliuerie before the promise was published neither could he after the publishing thereof For so hee might haue reasoned It is impossible that the iustice and truth of GOD shoulde bee impeached But mans recouering and escaping out of punishment would impeache the iustice and truth of GOD because euerlasting punishment shoulde not bee inflicted on man which yet the iustice and truth of GOD require For the punishment to bee euerlasting and yet man to wade and escape out of it are thinges contradictorie and of flatte repugnauncie Therefore mans escape and deliuerie out of punishment is impossible This Obiection or temptation Adam might by the promise nowe made haue repelled on this wise The Minor is true if the escaping bee such that sufficient punishment and equall to the sinne bee laide neither vpon the sinner himselfe nor on another who offereth himselfe in the sinners place But the iustice of GOD hath inflicted punishment sufficient for our sinnes on his owne Sonne who offered himselfe of his owne accorde to sustaine it for vs. Wherefore mans escaping out of miserie by the full satisfaction performed by the Sonne of GOD doth not impeache but rather establish Gods iustice But againe it is replied That which necessarilie doth not conclude punishment to insue doth leaue some hope neither willeth vs to dispaire of deliuerie from punishment But the euent hath taught that the casting away of man is not necessarilie concluded or inferred vpon the first fall of Adam Therefore Adam beeing fallen no not before the promise published concerning the seede of the Woman ought altogether to haue dispaired of his deliuerie Aunswere Hee ought not verily to haue dispaired neither coulde hee haue inferred vpon his fall necessarily that his deliuerie out of miserie was simplie impossible but neither coulde hee of the otherside haue certainely promised vnto himselfe or hoped for it before the publishing of the Gospell Because neither hee nor any creature was able Humane reason might probablie coniecture but not necessarily conclude mans deliuerie or shoulde for euer haue beene able of himselfe to perceiue or so much as imagine vnto himselfe a maner of escaping punishment not repugnant to the iustice of God except GOD had declared and reuealed the same by his Sonne Hee might truelie as others likewise who liue out of the Church destitute of the worde of promise haue probablie reasoned that one day there shoulde bee a deliuerie First because it is not meete that man the most excellent creature shoulde bee made of GOD to sustaine the greatest punishment and that for euer Againe For that it seemeth not likely that GOD woulde haue deliuered a lawe to man to no effect that is which shoulde neuer bee perfectly performed by him But except the voice of the gospel had come mā would neuer haue beene able by these reasons long to haue withstood the tentation of the Diuel who woulde easily haue refuted them by his owne example Wherefore albeit these two reasons are of themselues most true for GOD did not make mankinde vnto perpetuall miserie neither made hee a lawe to no effect yet man beeing fallen is not able by reason of his blindnesse and corruption without the promise and grace of the holy Ghost to assent vnto them that is is not able of them certainely and necessarily to infer that he knoweth and hopeth for his deliuerance out of paine and miserie 3 Whether Deliuerie be necessarie and certaine THat some should be deliuered and saued from destruction is necessarie Obiection But it is free vnto God The deliuerie of some necessarie euen to saue
none Answere It is free vnto God to saue either al or none or some for he was not bound to vs that he should saue vs. Rom. 11.35 Who hath giuen vnto him first and he shal be recompensed Yet is it necessarie that he should saue some not by any absolute necessitie but by such as is called necessitie by supposition First because God hath most freely and vnchangeably decreed The necessitie not absolute but depending on the vnchangeable will and decree of God promised this deliuerie published A syllogisme thereof may be framed on this wise It is impossible that God should either lie or deceiue But God hath auouched and promised by an â—th that hee will not the death of a sinner but will that hee bee conuerted and liue The conuersion therefore and deliuerie of man not onelie may bee wrought but necessarily also is wrought Secondly In the beginning God created maÌ„ that he might for euer be magnified of him Epes 1.6 He hath made vs to the praise of the glorie of his grace And Psalm 89.48 Hast thou made al men for naught Wherefore seeing God is not frustrated of the end of his counsels it is necessarie that some be deliuered Thirdly God did not in vaine send his sonne into the world and deliuer him ouer vnto death Iohn 6.39 I came downe from heauen to doe his will which hath sent me And this is the fathers will which hath sent mee that of al which hee hath giuen mee I should loose nothing Mat. 9.13 I am come to call sinners to repentance 18.11 The Sonne of man is come to saue that which was lost Rom. 4.25 He died for our sinnes and is risen againe for our iustification Fourthly God more enclineth to the exercising and setting forth of his mercy than of his anger But he sheweth his anger in punishing the wicked Therefore he must shew his mercy in sauing the Godly 4 What manner of Deliuery this is THe deliuerie and setting of man at libertie is necessarilie compleat that is in al ponites perfect Our deliuerie most perfect euen from both euils both of crime and of paine First because God is not a deliuerer in part onely but saueth and loueth perfectly those whom hee saueth 1. Iohn 1.7 The bloode of Iesus Christ cleanseth vs from all sinne to witte as touching both the formall partes thereof the guilt and the corruption of sinne Secondly because he doth perfectly punish the wicked that his iustice may bee exactly satisfied by their punishment Therefore doth hee perfectly deliuer the godly from punishment because he is more inclining propense to mercy than to anger Thirdly because we were fully perfectly lost in Adam But Christs benefit is not imperfecter or of lesse force than the sin of Adam which it would be if he did not perfectly deliuer because al haue lost al their righteousnesse saluation and blessednes in Adam Therefore righteousnes and felicity is restored by Christ Each of these deliueries both from the euill of crime and from the euil of paine or punishment is necessarily perfect Because the image of God glory and blessednes which is restored vnto vs by Christ our redeemer is more glorious greater than that Our deliuerie from eternall death perfect in this life from other calamities in the life to come which we lost in Adam Our deliuery from euerlasting death or damnation is most perfect euen in this life both as touching the parts thereof and also in degree Because Christs satisfaction for our sinnes which is imputed vnto vs is a most perfect conformity and correspondence with the law of God Now from other calamities we shal be fully deliuered in the life to come when as the remnants of sin in vs shal be vtterly abolished In the meane season they are mitigated vnto the godly euen in this life turned into fatherly chastisements Our deliuerie from sinne in part here by regeneration but perfect in the life to come Our deliuery from crime or sinne by regeneration is perfect not at once in a moment but successiuely by degrees For in this life it is perfect as concerning the partes thereof but as by a beginning onelie that is all the partes of obedience are begunne in the redeemed or beleeuers so that as long as we liue here it is daily augmented by new accessions and encreasings But after the departure of the soule out of the body this deliuerie is perfecter because then man doeth wholy cease from sinne After the resurrection and glorification it shall bee most perfect both as touching the partes thereof and in degree For then shall God bee all in all that is hee shal immediatly blesse vs with exceeding happinesse so that nothing shall remaine in vs repugnaunt to God but whatsoeuer shal be in vs that shal be of god But now there is somewhat in vs which is not of GOD euen sinne it selfe 5 By what meanes mans deliuerie may be wrought THe meanes whereby we may be deliuered from the curse and beeing reconciled to God may be accounted iust before him is only one euen a full and condigne or worthy satisfaction that is punishment for sinnes committed or obedience omitted For the Lawe The law being transgressed no satisfaction but by suffering due punishment when as wee haue not perfourmed obedience dooth iustly exact punishment of vs this being sufficiently paied wee are receiued of God into grace and beeing indued with the holy spirit are renued to the image of God that wee may hence-forward obey his Law and enioy euerlasting blissefulnes Beeing therefore reconciled vnto God by satisfaction most fully perfourmed vnto the Law we are deliuered then from sinne also that is from corruption it selfe by regeneration that is by the forcible working of the holy Ghost abolishing it in vs and restoring true holines and righteousnes heere by beginning it and in the life to come also by perfecting and absoluing it This deliuery is necessarily knit with the former as a necessary effect with his proper nearest cause For God wil of that condition accept of this satisfaction and for it pardon our sinne so that wee leaue off to offend him hereafter thorough our sinnes and be thankfull vnto him for our sinnes pardoned and other his benefites For to bee willing to bee receiued into Gods fauour and yet not to be willing to cease from sinning is to mock God Wherfore they who are receiued of God into fauour are withall regenerated and satisfaction is the cause as of acceptation so also of regeneration Now that if satisfaction or sufficient punishment come not betweene there is no deliuery from the guilt or from sinne it selfe the cause hereof is gods great iustice and truth which his mercy dooth no way ouerthrowe Deut. 27.26 Cursed bee hee that confirmeth not all the woordes of this Law to doe them Matth. 5.18 It is not possible that one iot of the Law should fall that is be frustrate till al thinges
be fulfilled Psal 5.4 Euill shal not dwel with thee Seeing then the Lawe is not an emptie sound and doth exact satisfaction for sinne committed equall vnto the fault it is wholy necessary that we performe it if we wil be receiued of god into fauour Heere are wee met with an Obiection But wee neuer satisfie the Lawe therefore this manner of escaping punishment is vaine and imaginary We Aunswere Wee are not able to satisfie by obedience wee are by paying the penalty which the Law in most full manner exacteth for our obedience omitted Reply But the Lawe requireth obedience that is the loue of God and our neighbour Therefore it is necessarie that the Law be satisfied by obedience Aunswere The Antecedent or former proposition is to be distinguished The Lawe requireth obedience that is which was after to bee perfourmed this beeing perfourmed the Lawe was satisfyed But if it bee not perfourmed then the Lawe exacteth punishment as a satisfaction for obedience omitted For neither can satisfaction bee made by obedience for the breach of the Lawe or for omitting of obedience Because the obedience or Godlinesse which followeth the breach of the Lawe when as it is due for that present when it is perfourmed cannot at all satisfie for the debt or offence or trespasse which is past Wherefore sufficient punishment is that satisfaction which the Lawe and Gods iustice exacteth at our handes for the not perfourming of obedience that wee may bee accepted and beloued of God This beeing sette downe and resolued of further demaund is made by whome that satisfaction or punishment is to bee perfourmed The Lawe will haue it perfourmed by vs and that iustly but it yeeldeth not ability to perfourme it neither any where maketh declaration thereof But the Ghospell declareth and sheweth vs Christ by whome we may satisfie By our selues wee cannot First because the Lawe requireth perfect satisfaction it is not perfect Our satisfaction can not bee by our selues because then it woulde bee infinite and so neuer accomplished except it bee either eternall for all sinne is an offence against the infinite good If then this infinite good must bee satisfyed satisfaction must needes be made by eternall punishment which aunswereth in equality to that infinite good or else temporall yet equall to eternall and worthie to bee accepted by the iustice of GOD for satisfaction If it bee eternall then neuer shall wee bee deliuered or recouered out of punishment death and sinne beeing fullie conquered because it can neuer bee saide that wee haue satisfyed which implyeth the ende but onelie that wee are satisfieng which sheweth the perpetuation and continuing of punishment which satisfaction is such as the punishment of the Diuels and reprobate men which neuer shall haue an end Nowe for a Temporall punishment which shoulde bee aunswerable and equall to eternall there is no man by reason of manifolde imperfection who can perfourme it Secondly because dailie wee heape vp offences and debtes yea euen in our punishmentes themselues while wee doe not in them acknowledge God to be iust and iustlie to punish vs for our sinnes but murmur and fret against him Wherefore our paines and punishmentes must needes be also heaped vp and encreased For he who goeth on afterwards in offending him whom he hath heretofore offended can neuer haue him fauourable vnto him Thirdly because wee cannot deserue of God that hee shoulde pardon vs our present sinnes muchlesse our sinnes past Neither can wee pay the debt past with that which wee owe presently Since then wee are not able by our selues wee must needes make satisfaction by another Obiection The Lawe requireth OVR punishment because wee haue sinned Aunswere The Lawe requireth ours but not exclusiuely so that it doth not admit it to bee performed by another for vs. For albeit the Law knoweth not this satisfaction for our sins made by another to be imputed vnto vs but the Gospell onely reuealeth it yet no-where dooth the Lawe either exclude or disalowe it Wherefore it is not contrarie to the Lawe that another should satisfie for vs. Reply But that another should be punished for offenders is vniust Aunswere That another should bee punished for offenders is not disagreeing with Gods iustice The conditions to bee in him respected who may bee punished for another if these conditions cōcur withall 1 If hee who is punished be innocent 2 If he be of the same nature with the offenders 3 If of his own accord he offer himselfe to punishment 4 If himselfe be able to recouer out of punishment and not inforced to perish therein And this is the cause that men can not iustly punish ones offences in another because they cānot bring to passe that the partie punished shoulde not perish in the punishment 5 If hee wish and attaine vnto that ende which Christ respected euen the glorie of GOD and saluation of men A meere man is not able to suffer and satisfie for man Furthermore that other by whom we must satisfie either must be a creature onlie or God to But no mere creature be he man or not man can satisfie for man which is a sinner First because the iustice of God doth not punish in other creatures that which man hath committed But man hath sinned Therefore all humane nature which hath sinned ought to bee punished Rom. 5.12 As by one man sinne entered into the world and death by sinne and so death went ouer all men for as much as all men haue sinned Secondly because no creature at al can sustain temporal punishment equiualent to eternal By reason therefore of the infirmitie weakenesse of the creature there would not be proportion betweene the punishment the sinne and so not sufficient punishment Psalm 130.3 If thou Lord straitly markest iniquities O Lorde who shall stande Rom. 8.3 Because the Lawe was not able to iustifie God sent his sonne Deut. 4.24 God is a consuming fire Thirdly He who is himselfe defiled with sinne cannot satisfie for others Fourthly Because the punishment of a meere creature would not bee a price of sufficient woorthinesse and valewe for our deliuerie Wherefore our Mediatour must be a man yet so that he be god also Fiftly The same is also shewed by this that the deliuerie of man is wrought after a sort also by regeneration But to purge out sinne and to make fleshie hearts of stonie is the worke not of any creature but of God alone For his it is to restore the image of God in vs who first created it in vs. Seeing therefore wee haue neede of a Mediatour for our deliuerie we must nowe speake of him OF THE MEDIATOR THE doctrine concerning the Mediator is to be held The causes why this doctrine concerning the mediatour is diligently to bee obserued and diligently to be considered 1 Because it is the foundation and short sum of Christian Doctrine 2. In respect of the glorie of God that we may know God doth not of any leuity
pardon sins but is so grieuously offended therewith that he granteth no pardon to them except the satisfaction of his sonne mediate and come betweene 3 In respect of our saluation that we enioying such a mediator may be assured of eternall life because this our Mediatour is both willing and able to graunt it vs. 4 That we may acknowledge and magnifie the mercie and goodnesse of God towards vs in that he hath giuen vs his sonne to be our Mediator 5 Because this doctrine is at all times most grieuouslie oppugned by the enemies of the Church both forraine and domesticall which are heretickes But here it may seeme to some man that the doctrine concerning the Mediator belongeth to the place of Iustificatiō because in this also the office of the Mediator is declared But it is one thing to teach What and what manner a benefit the benefite of iustification is and howe it is receiued an other thing to shew whose that benefite is and by whom it is bestowed And these are different and diuerse propositions Iustification belongeth to the Mediatour or is wrought by the Mediatour and remission of sinnes is our iustification In the former propositiō iustificatiō is the subiect that is it is that whereof an other thing is affirmed in the later it is the attribute or predicate that is iustification it selfe is affirmed of another thing euen of remission of sinnes The principall questions are these 1 What in general a Mediator is 2 For what cause he is necessarie 3 What his office is 4 What manner of one is necessarie 5 Who or what person is and may be Mediator 6 Whether there may be more Mediators 1 What a Mediator is A Mediatour in generall A Mediatuor in generall signifieth him who interposeth or putteth himselfe betweene parties which are at variance reconcileth the one to the other Now to reconcile is 1. To make intercession or intreatie for him who offendeth vnto him who is offended 2. To make satisfaction for the iniurie offered 3. To promise to bring to passe that the partie who hath offended offend no more For except this be brought to passe and effectuated the fruite and commodity of the intercession is lost 4. Lastly to bring them to an attonement and agreement who were before at enmitie If one of these conditions bee wanting there cannot bee anie true reconcilement A mediatour in special But in speciall and as heere it is vsed and meant of Christ a Mediatour is a pacifier or reconciler of God and men as well by merit and desert as also by efficacie and forcible operation that is it is a middle person betweene God who is offended and angrie with sinne and mankind offending and subiect to the anger of God to reconcile men vnto God restoring them into fauour causing men to loue God and God men and that by making entreaty and satisfaction to Gods iustice for them and applying forcibly effectually vnto them his satisfaction or merit regenerating them that they may cease from sinning and hearing their groans and petitions when they call vpon him For when Christ doth these things he causeth god to loue vs and vs to loue god that is he maketh a peace and agreement to be betweene God and vs. How Christ is a midle person howe a mediatour A middle person and a Mediator are different because that is the name of the person this of the office Both which Christ is betweene God the father and vs. Hee is a Middle person because in him both natures diuine and humane are vnited personally And a Mediatour because he reconcileth vs to his father albeit in some sort he is also in the same respect the Middle person in which hee is Mediatour because in him two extreames are ioyned God and man It is demaunded whether Adam had neede of a Mediatour before his fall Aunswere is to bee made by distinguishing of the diuerse meaninges and significations of Mediatour If a mediatour be meant to be such a one through whose mediation or by whome God doth bestowe his benefites and communicate himselfe vnto vs Adam verilie euen before his fall had neede of a Mediatour because Christ euer was that person by whom god the father createth and quickneth all thinges For in him was life to wit all both corporall and spirituall life and the life was the light of men But if the Mediatour bee vnderstoode to bee him who perfourmeth both these and all other partes of a Mediatours office Adam did not stand in neede of a Mediatour before his fall Wee must obserue notwithstanding that in the Scriptures this Phrase of speech is not found whereby CHRIST is saide to haue beene the Mediatour also before the fall of man 2 For what cause a Mediatour is necessarie A Mediatour is necessarie Because first No reconciliation without a mediatour GOD will not bee fauourable and doe good vnto vs without reconcilement be made that is except first wee are brought again into fauour with him But the iustice of God admitteth not anie returne into fauour without satisfaction and a restoring of Gods Image in vs. Wee now are not able to perfourme this to witte to appease God beeing offended with vs and to make our selues acceptable vnto God Wee haue neede therefore of another Mediatour who may performe this for vs. Secondly God required a Mediatour of the partie offending For God as God woulde not receiue satisfaction of him selfe and woulde for his iustice sake that the partie offending woulde obtaine fauour by him who was able to make perfect satisfaction Wherefore such a truce-man is required who both shoulde not bee auerse from man but shoulde desire to helpe him and also should bee most acceptable vnto GOD least hee shoulde suffer a repulse and further might easily by his fauour wherby hee shoulde preuaile with GOD reconcile vs vnto him through satisfieng and making entreatie and intercession for vs. Nowe were not wee able to beare this person because wee were Gods enimies neither were wee of power to make our stonie heartes fleshie Therefore wee stoode in need of a third euen a Mediator who both was able and willing to doe that for vs and in vs that is who shoulde make intercession vnto God for vs satisfie perfectly gods iustice for our sinnes and restore vnto vs the image of God which we had lost so that hereafter we should cease to sinne or offend God thorough our sinnes and should beginne by little and little to liue more and more according to the rule of Gods law Thirdly They who necessarily must satisfie the Lawe either by themselues or by another are not able by themselues haue neede of a Mediatour But we must satisfie the Law either by our selues or by another and by our selues we are not able The meanes of satisfieng by another as it is not set dowen so it is not shut out by the law Therfore we haue need of a Mediatour But exception is
made against the distinction of the Maior proposition in appointing either our selues or another Where only one meanes of satisfieng is put downe there must not be sought for or set downe another But the Lawe acknowledgeth and putteth downe onely one means and way of satisfieng to witte by our selues Therefore wee must not set downe also another neither must wee say either by our selues or by another Aunswere We graunt the whole reason being vnderstoode of the Law or according to the declaration of the Law For in the Law in vaine is sought the way of satisfieng by another Againe the Law teacheth onely one way or meanes of satisfieng yet so that it no where excludeth or denieth the other meanes which is by another For no where doth the Lawe say ONELY by our selues satisfaction must be made to the Law And albeit God did not expresse that other meanes in the Law yet in his secret counsail hee vnderstood it and left it to bee reuealed by the Gospel The law requireth our selues to satisfie The gospel sheweth and Gods mercie admitteth another to satisfie In this therefore we must seeke it This double meanes of satisfieng is to be obserued the former meanes of satisfaction the Law and iustice of God requireth to wit that satisfaction be made by vs the other doth the Gospel declare and the mercy of god admit Reply The doctrine of the Gospel then is disagreeing from the Law Aunswere It is not disagreeing Because the Law putteth it not exclusiue as shutting out al other neither what the Law teacheth not dooth it therefore deny or take away Lastly that a Mediatour is necessarie to make satisfaction to the iustice of God for vs many other thinges declare 1. The tremblings and tormentes of conscience in euerie one 2. The paines of the wicked 3. The sacrifices ordained by God whereby was desciphered Christes onely perfect Sacrifice 4. The Sacrifices of the Heathen For when as they were pressed with the prickes of conscience they sought for a meanes without themselues whereby they might pacifie God 5. The Sacrifices of hypocrits 6. The sacrifices of Papistes 3 What is the office of a Mediatour THe office of a Mediatour is To deale with both parties What the mediator doth with God both the offended and the offender First with GOD who was offended our Mediatour had necessarily to do these things 1. To make intercession for vs vnto him and to craue pardon for our fault 2. To offer himselfe for to satisfie 3. To satisfie indeede the iustice of GOD by suffering for our sinnes punishment sufficient though temporall 4. To craue of God and also to obtaine that he would accept of this satisfaction as a price of sufficient woorthinesse for which hee woulde account vs for Children pardoning our offences 5. To bee our surety and to promise in our behalfe that at length we wil leaue off to offend him by our sinnes Without this suretiship or promise intercession findeth no place no not with men much lesse with God Secondly with the party offending that is with vs What he doth with man our Mediator must do these things 1. He must be the messenger or embassador of God the father vnto vs that is to shew and open this decree of the father that hee dooth present himselfe to make satisfaction for vs and that God wil for this satisfaction pardon vs and receiue vs into fauour This vnlesse he should perform we should bee euer ignoraunt of this will of God and so should not be desirous of so great a benefit nor euer attain vnto it For there is no desire after that which is vnknown 2. Hee must perfourme this satisfaction by the pouring out of his owne blood because otherwise the iustice of God shoulde be violated 3. He must impute and apply that satisfaction vnto vs. 4. Hee must cause vs by giuing his holy spirite vnto vs to agnise this so great a benefit and to embrace and not reiect it For neither can any reconcilement be or any amity be knit betweene parties who are at variaunce except both partes accorde 5. Hee must by the same spirite cause vs to leaue off to sinne and beginne to bee conformable to Gods Lawe that is he must regenerate vs and restore the lost Image of god in vs. 6. He must preserue maintaine shield vs in this reconcilement and obedience begunne in vs against the Diuels and all enimies yea against our owne selues least we reuolt againe 7. Hee must glorifie vs being raised againe from the dead that is perfect and finish our saluation which is begun or all the giftes both which we haue lost in Adam those which himselfe hath merited for vs. In merit and efficacie doeth the Mediatourship consist The office therefore of the Mediator consisteth in merite in efficacy or forcible operation For in these two are all those things which we haue mentioned comprehended absolued Ioh. 10. I laie downe my life for my sheep I giue vnto them eternall life God giueth vs eternall life and this life is in his Sonne Iohn 1. In him was life Iohn 5.26 As the Father hath life in himselfe so likewise hath hee giuen to the Sonne to haue life in him-selfe As the Father raiseth vppe the dead and quickeneth them euen so the Sonne quickeneth whome hee will The benefites of the Mediatour Nowe when question is made of the office of the Mediator question is made withall concerning his benefites For the office inioyned of God vnto the Mediatour is to bestowe benefits which Paul 1. Cor. 1.30 compriseth in fowre generall heades as it were when hee saith Christ is made of God vnto vs wisedome and righteousnesse and sanctification and redemption I. Wisedome 1 He is called wisedome first because he is the matter or subiect of our wisedome 1. Cor. 22. I esteemed not to know any thing among you but Iesus christ him crucified This is our chiefest wisedome to knowe and beleeue that Christ is appointed our sauiour by whom wee beeing reconciled to GOD haue giuen vnto vs the holy spirite righteousnesse and euerlasting life Secondly Because hee is the cause or author of our wisedome and that three waies 1 Because hee hath brought foorth out of the bosome of the eternall father wisedome that is the Doctrine of our redemption 2 Because he hath ordained and doth preserue the ministerie of his woord by which he informeth vs of the fathers will and his office 3 Because hee is forcible and effectuall in the hartes of the chosen and maketh them to yeeld their assent vnto the woorde or Doctrine and to bee refourmed by it according to his Image For these three causes hee is called the woorde and the image of GOD as it is saide No man knoweth the Father but the Sonne and hee to whom the Sonne will reueale him Shorter thus Christ is called our wisedome because hee is 1 The subiect 2 The author 3 The meanes of
paied for vs and imputeth it vnto vs that it maie no more bee necessary for vs to bee subiect vnto euerlasting damnation But his obedience or purity of life that is perfect loue of God and our neighbour hee perfourmed for himselfe not for vs neither dooth hee impute it vnto vs. 1. Because himselfe is bound by nature to perfourme it in that he is man For euery reasonable creature in that he is a creature oweth perfect conformity and correspondence to the Lawe and his creatour 2. If Christ had perfourmed his obedience vnto the Lawe for vs wee surelie should bee no longer bound vnto it as neither is it necessarie that wee should susteine euerlasting punishment for our sinnes because they were once punished in Christ 3. The Lawe and iustice of God doth not exact both together that is both obedience and punishment but the one of them onely that is either obedience or punishment The third way that Christ dooth fulfill the Law is by fulfilling of it in vs by his spirite when as he regenerateth vs by it and maketh vs able that euen in this life we may beginne both inwarde and outwarde obedience which the Law requireth of them who are reconciled to GOD and may perfourme that wholy and fully in the life to come Fourthly hee fulfilleth the Lawe by teaching it and by purging it of errors and corruptions and by restoring the true vnderstanding of the Scripture or sacred doctrine For as it appeareth by the Euangelist S. Matthew the Scribes and Pharisies had so corrupted the spirituall meaning of the Lawe wholly restraining it to bodily actions that Christ was enforced thereby to giue the right sense of manie places thereof and so by the light of the trueth to scatter the mist of their corruptions Our Mediatour was to bee true God 3 It was requisite that hee should bee God not an imaginary GOD and onely adorned with excellent giftes aboue all the Angels and Sainctes but very god by nature and that chiefly for these causes which here followe The first is that hee might bee able to sustaine the infinite wrath of GOD or greeuousnesse of punishment which shoulde bee temporall and yet equiualent to eternal paines Nowe a mere creature by reason of his infirmity woulde haue beene brought to nothing or beeing oppressed by the weight of so great a punishment would haue remained for euer subiect vnto the wrath of GOD. That there might therefore be a proportion betwixt the punishment of our Mediatour and all the sinnes of all men which was altogether required by the infinite iustice of God it was behoouefull that that person shoulde bee of infinit strength and so to bee GOD who should suffer without falling into despaire or beeing brought vnto nothing a punishment finite in time but in greatnesse and worthinesse or valewe infinite Nowe necessarilie was that punishment finite in respect of time Because that our Mediatour might accomplish the benefite of our Redemption and nowe when it was perfectly merited apply it or bestowe it vpon vs by his forcible working that is might effectually saue vs it was necessary that hee shoulde by his power overcome death and first depell it and shake it off from himselfe These thinges coulde not haue beene doone by a meere man who of what strength soeuer hee bee cannot by his owne force or power wrastle out of the handes of Death Wherefore it was requisite that the Mediatour shoulde bee God Obiection No mere man able to perform the punishment due for sinne But a meere man was able by his obedience perfectlie to fulfill the Lawe Aunswere If wee graunt this yet that obedience coulde not haue beene a price for anothers debt because himselfe shoulde haue beene bound to perfourme it as beeing man It was required therefore that our Mediatour shoulde pay a sufficient punishment for vs which hee shoulde not haue been able to beare and ouercome Wicked men Diuels satisfie in neuer satisfiing except hee had beene withall true GOD. For not the Diuels themselues are able to sustaine the waight of Gods wrath much lesse shoulde wee men bee able to doe it Reply But all the Diuels and wicked men are constrained to beare sustaine the wrath of God Therefore creatures doe beare and sustaine it Aunswere They indeed beare the immeasurable wrath of God and sustaine sufficient punishment but so that the wrath of God is neuer satisfied by them and so they neuer recouer out of punishment For their punishment is extended to all eternitie The wicked die neuer dying But the Sonne of God did so beare the burden of Gods wrath that after he had satisfied for our sinnes hee did shake off that burden and draue it away both from himselfe and from vs. Why Christes punishment being but temporal was yet equiualent to eternal For his temporarie punishment was equiualent to eternall 1 In respect of the worthinesse of the person for the Sonne of God did suffer Acts. 20.28 God hath purchased the Church with his own blood Rom. 8.3 God hath sent his Sonne 2. For the grieuousnesse of the punishment because hee sustained the torments and the feeling or sense of the wrath of God and the horrors of death for the whole world He descended into hell Psal 18.5 The sorrowes of hel haue compassed me about Deutr. 4.24 God is a consuming fire Isay 53.10 He hath laid the iniquity of al of vs vpon him hee would breake him c. And hence is it also vnderstood why christ did so greatly tremble at death whereas many Martyrs haue without feare or trembling offered their throate to the persecutors But it was necessarie that it should be a finite punishment because otherwise there had beene no satisfaction if it had beene intended for euer The second cause is that his punishment might be a sufficient and full woorthy merit and ransome for the purging of the sinnes euen of the whole world and for the repairing of that righteousnesse and glorie which they had lost The worthines of this price must be infinit therfore so must the person also be himselfe which paieth such a price For that the creator suffered for the sinnes of the woorlde is by infinite more than the death of al the creatures and the conformitie or correspondence of all the Angels and holy men with God Wherefore the Apostles when they speake of Christs passion euer almost make mention of his Godhead Acts. 20.28 God hath purchased the Church with his blood 1. Iohn 1.7 The blood of Iesus Christ cleanseth vs from all sinne Ioh. 1.29 Behold the Lambe of God which taketh away the sins of the world Yea God himselfe in Paradise ioyneth these two Gen. 3.15 The seede of the woman shal breake thine head and thou shalt bruse his heele Wherefore not only the woorthinesse of the person himselfe doth declare the worthinesse of this price but also the multitude and greatnesse of sinnes which are committed from the beginning of the world
generally meant The recalling of sinners vnto God is proper vnto the Gospel For this precept is proper vnto the Gospell That it commandeth vs to beleeue it to embrace the benefit of Christ and now being iustified to begin that righteousnes which the Lawe requireth of vs. Wherefore the Gospell is the preaching of repentaunce because it willeth sinners yeelding them hope to obtaine pardon thorough and for CHRIST to returne vnto GOD. It sheweth them the way howe to exercise true repentaunce and beginneth it in their hearts by the force of the holy Ghost These thinges are not doone by the Lawe but by the Gospell onely They reply Yea but the Lawe also willeth vs to beleeue and commaundeth conuersion Therefore it is not proper to the Gospell or else the Gospell is not diuerse from the Lawe Aunswere Both the Law and the Gospell commaundeth faith and conuersion to God but diuersly The Lawe dooth it onelie in general because it commaundeth vs to beleeue euery woord of God Both the lawe and the Gospel require faith that is all the promises commaundements and threatninges of God deliuered either in the Lawe or in the Gospell and that with a denouncing of punishment except wee doe it The Lawe saith Beleeue euerie woorde of God it willeth therefore that we beleeue and obey this commaundement also by which God in the Gospell commaundeth vs to returne vnto him and to beleeue in Christ But the Gospell in speciall and expresly willeth vs to embrace by faith the grace promised vs in Christ and to returne vnto God that is it saith not in generall Beleeue all the promises and denouncinges of God c. For this it leaueth vnto the Law but it saith plainely and expressely Beleeue this promise to wit that thy sinnes are pardoned thee and that thou art receaued of God into fauour by and for Christ and returne vnto GOD. Further it exhorteth vs both inwardely and outwardely by the woord and Sacramentes that wee walke woorthie of him that is doe such woorkes as are pleasing to GOD but this it dooth onely in generall and therefore sendeth vs backe vnto the Lawe which in particular and distinctly declareth what that righteousnes or obedience or workes are which God requireth of vs. 4 What are the proper effectes of the Gospell THe proper effectes of the gospell are 1. Faith Roman 10.17 Faith commeth by hearing 2. Corint 3.8 The gospell is the ministery of the spirite Rom. 1.16 The gospell is the power of God vnto saluation to euerie one that beleeueth 2. Our whole conuersion vnto God iustification regeneration and saluation which are the effects of Faith For by Faith as by the instrument whole Christ together with all his benefits is receiued 5 Whence the truth and certainty of the gospel maie appeare THe truth and certainty of the gospell that is of the promise of grace appeareth 1. By the testimony of the holy ghost 2. By the prophecies which haue bin vttered by the Prophets and other holy men 3. By the fulfilling of those Prophecies which was accomplished in the new Testament 4. By the miracles whereby the doctrine of the gospel was confirmed 5. By the end or property of the doctrine of the gospel Because that alone sheweth the way how to escape death and sinne Question 20. 21. of Faith The necessitie of the true doctrine of Faith THese two questions are necessarily annexed to the former concerning the Mediator Christ the gospel For without this Doctrine of faith neither the Mediator neither the preaching of the gospell are profitable to anie but rather encrease and aggrauate their condemnation For albeit the satisfaction of our Mediatour Christ for our sinnes be most perfect and God doth testifie in his gospell that hee will accept it for righteousnesse for it receiue men into fauour yet notwithstanding all are not freed from miserie but they only who beleeue the gospell and also doe apply the merit of Christ vnto themselues by a true faith For of that condition is Christes righteousnesse made ours if wee receiue it now that receiuing is the act and worke of faith alone that is faith only is the mean whereby we are made partakers both of Christ himselfe and of all his benefites Wherefore we are diligently to learne out of Gods word what is the nature and what the propertie of faith Grace is greater than sinne in respect of the sufficiencie of Christes satisfaction not in respect of the application thereof 1 Obiection Grace exceedeth the sinne of Adam If therefore for the sinne of Adam al men are cast away much more by the grace of Christ all and not beleeuers onlie are saued Aunswere to the Antecedent Grace exceedeth and is aboue sinne in respect of the sufficiencie of the satisfaction not in respect of the application thereof Wherefore that al are not saued through the satisfaction or obedience of Christ the fault thereof sticketh in men themselues and is to bee ascribed vnto the vnbeleeuers who embrace not the grace of Christ offered but like vngratefull men reiect it But in the beleeuers onlie doth god obtaine his end and purpose when as they bee thankefull vnto God receiue the benefites of god by a true faith and celebrate and magnifie them in their whole life 2 Obiection Whomsoeuer Christ hath fully satisfied for they are to be receiued of god into fauor For so doth the Iustice of god require But Christ hath fullie satisfied for all the sinnes of all men Therefore al men are to be receiued of god into fauor or if this be not doone god shall be vniust or somwhat is derogated from christs merit Aunswere The Maior proposition beeing vnderstoode simply and without any limitation is false All are receiued into fauor for whom Christ hath satisfied to wit if they apply the satisfaction of Christ vnto themselues by beleeuing and resoluing that they are for that his satisfaction accepted of god Ioh. 3.16 So god loued the world that he gaue his Sonne that whosoeuer beleeueth in him might haue euerlasting life And hereof it appeareth wherefore all are not saued euen because all doe not apply by faith Christes satisfaction vnto them and god will haue examples to remaine not only of his mercy in his chosen but of his Iustice also in the reprobate This would not be if al without making of difference were saued Obiection Adam by one sin made al subiect to condemnation but Christ doth iustifie only some The force of Christes satisfaction is seene not in the multitude of them who are saued but in the greatnes of the benifit The force therefore is greater of sin to condemne than of the satisfaction of Christ to saue Auns We deny the consequence of this argument because the efficacie and excellency of the satisfaction of Christ is not to bee esteemed by the multitude of them who are thereby saued but by the greatnesse of the benefit it selfe For it is a greater work to deliuer and
shall say Verily there is a reward for the righteous doubtles there is a god that iudgeth the earth And Psa 9.16 The Lord is knowen to execute iudgemēt now albeit the wicked florish often for a while the godly are oppressed yet neuertheles exāples which are fewer in nūber do not weaken the general rule vnto which most euēts agree But if it were so that fewer of the wicked did suffer punishment yet those selfsame examples though but a fewe would testify that god is that he is displeased with the offences of others also who seem to be lesse punished But this is not true no not of any of them that they are not punished in this life For al those who are not before the end of this life conuerted to god if punishment do not sooner ouertake them yet at length they die in dispaire which punishment is more grieuous than all the euils eyther corporall or externall and is the beginning testimonie of euerlasting punishment Now in that this punishment is not sufficient it doth therein agree with all euen the most tragicall cases of the wicked and therefore wee are taught by the doctrine of the Church that Gods lenitie which he doth not seldome vse in this life towards the wicked and his seueritie which hee seemeth to shew towardes the godly doth not at all weaken his diuine prouidence and iustice but rather declareth his goodnes whiles by differring of punishment he inuiteth the wicked to repentaunce and by exercising the godly with chastisementes and crosses hee perfecteth their saluation and also it confirmeth the certaintie of iudgement after this life wherein perfect satisfaction shall be made by the wicked to Gods iustice 7 From a bodie politique which is wiselie ordered by lawes 7 Common weales wisely ordered This coulde not haue beene shewed vnto men but from a minde vnderstanding and approouing this order which minde is God himselfe Moreouer that which is not preserued by humane wisedome or by force or naturall causes neither yet can be ouerthrown by Diuels the multitude of wickedmen hath a defender more potent mightie than these Common-weales are not preserued by humane strength or wisedome are oppugned by the wicked and Diuels Therefore they haue a superior and mightier defender than all these And this defender is God alone 8 From the order and nature of efficient causes 8. The order and nature of efficient causes For it can not bee that the processe and race of efficient causes shoulde bee of an endlesse and infinite extent wherefore there must bee some first and principall cause which may either mediately or immediately produce and mooue the rest on which also all other causes may depende Nowe that the progresse of causes which haue their moouing and beeing eache of other is not infinite they shewe by this reason If the causes of anie effect were infinite whereof some should mooue or produce other some one of these absurdities should follow that either within the compasse of a finite time should bee effected infinite motions and mutations or else at no time those infinite causes euer to attaine vnto their end that is vnto their purposed effect Both which beeing manifestly false and impossible it must needes be that the original of mutations dependeth of some cause immutable eternal and omnipotent 9. The endes of all thinges 9 From the final causes of al things To appoint the endes of all thinges belongeth to a nature which is wise and administreth al things Now al thinges are ordeined to their ends and those also certaine But these endes and vses of thinges haue not their beeing by chaunce or from a nature onely endewed with sense Therefore from some nature which is wise and omnipotent which is God alone For that nature worketh for some end this is so farre from remoouing the framer and artificer from it as rather it most of all confirmeth that there is a minde maker and framer of the woorlde which appointed the actions of nature to these ends and nature deede intendeth to an end thtough the ordination and appointment of another but neither vnderstandeth it nor is moued thereby to work And further that there are manie things in the world which not onlie seeme vnprofitable to all but are also troublesome and pernicious this also doth not infringe the generall rule That all thinges were made to a good vse For by reason of sinne those things nowe hurt which would haue profited men if they had not sinned And therefore to the godly al thinges turne to their safetie yea that punishment it selfe which God inflicteth by other creatures vpon mē serueth for an vse agreeable to the wisedome and iustice of God Many thinges also whereby men feele discommodities haue withal some vses acceptable preseruatiue to mans life And farther there is no one thing among all things which yeeldeth not matter of agnizing and celebrating the wisedome bounty power and iustice of the author 10. Certaine euident foretellings of euents 10 From certaine and cleare significations of future euentes which neither by humane sight or perceiueablenes neither by naturall causes or signes coulde haue beene foreknowen but only beeing reuealed by him who hath both mankinde and the nature of all thinges so in his owne power that nothing can bee doone but through his motion Such are the prophecies of the deluge of the posterity of Abraham of the comming of the Messias Which first is thereby manifest for that the decrees and counsailes of that minde which is the first cause of his owne workes no man can knowe before himselfe and therefore they cannot bee foreknowen of others but beeing disclosed by him Furthermore many Prophecies haue beene vttered in such sort that God hath not onely foretolde things should so come to passe but also that those thinges shoulde bee doone and brought so to passe by him Ezech. 12. Of all thinges foretolde by him hee saith I will speake the woorde and I will doe it Lasty it must needes bee that he knoweth all things who promiseth that hee will giue aunswere concerning all purposes and euentes necessary to bee knowen which shall bee demaunded of him and dooth indeede perfourme this euen as God did among the people of Israel And therefore God himselfe alleageth this as his worke alone for proofe of his diuinity against all forged fained Gods Isa 41.23 Shew the things that are to come heereafter that wee may knowe that you are Gods 11 From heroicall instinctes that is wisedome 11. Heroical and noble instincts of minde and excellent vertue in vndertaking and atchiuing those woorkes which surpasse the common capacity of mans nature Such is the felicity and happinesse of noble artificers or gouernours in searching or polishing artes and in finding out deuises and counsailes Likewise the couragiousnesse of mind in performing the actions of vertue and in menaging matters such as was in Achilles Alexander Archimedes Plato and others 2 Who and what
order of his minde declared in the nature of thinges and in his woorde and what agreeth therewith and disagreeth and all his woorkes and the works of all creatures past present and to come all the causes and circumstances of all things And moreouer That al Angels and men haue no more knowlege of diuine and humane matters than God doth woork maintaine in their minds For among other thinges the most beutiful and sightlie order which is in the nature of thinges the endes and vses of all things the signification of future euents arts and sciences the euerting and ouerturning of those deuises which the Diuell and wicked men haue most craftily contriued against God and all the godly doe enforce all men to confesse that these things could not proceed but from a most wise artificer and author Wherefore also the scripture it selfe willeth vs to consider the wisedome of God shining in these his woorks Eccle. 3.11 God hath made euerie thing beutiful in his time Isai 44.7 Who is like me that shal cal shal declare it set it in order before me since I appointed the ancient people Ioh. 5.13 He taketh the wise in their craftinesse And of these hee concludeth that the wisedome of God is immense vnconceiueable As Ps 145 7. His wisdom is infinit Rom. 11.32 O the deepenesse of the riches both of the wisedome and knowledge of God! But here again is to be obserued a difference betweene Philosophie and the word of God First that euen in the creation the knowen or legall wisedome was darkned and maimed in men through sinne and therefore needeth a renewing by the woorde deliuered to the Church And then that men without this heauenlie doctrine are altogether ignorant of that especial wisedome of God reuealed in the gospell whereby he saueth the Church gathered from amongst mankind by the son As it is said Mat. 11. I giue thee thanks O father bicause thou hast hid these things from the wise men of vnderstanding and hast opened them vnto babes The Goodnes of God diuerslie taken in scriptures The goodnesse of God signifieth sometimes his bountifulnes as Psa 106.1 Praise the Lord because he is good sometimes all the vertues and whatsoeuer is spoken of the nature of God As Psalm 14. Let thy spirite leade mee thorough the right waie That which also is meant by the name of holines or sanctity and light 1. Iohn 1. So in this place first by the name of goodnesse are vnderstoode al those thinges which are attributed to god in his woorde and are represented and resembled in his image as those thinges which are termed good in Angels and men as life power wisedome ioy righteousnesse c. For such is the nature of God as it hath manifested it selfe in the Lawe and Gospel and the goodnesse of the reasonable creature is an image of the diuine goodnesse And therefore here also differ philosophy and the Scripture in that Philosophy attributeth onely to God that his goodnesse which was opened in the Lawe and yet neither that wholie but of his goodnesse reuealed in the Gospell it is altogether ignoraunt Secondly by reason of the great and huge difference betweene the creatour and the creature we vnderstand those good thinges to bee in GOD which are agreeing to his diuine nature and maiestie For those which are proper vnto created natures woulde not bee good in GOD but rather a diminishing of his goodnesse Thirdly By reason of the immensitie of his diuine nature those things which are finite in creatures are in GOD infinite And therefore against sundry and diuerse disputes of Philosophers concerning the chiefest good we learne in the Church that GOD is the chiefest good Fourthly because nothing is vnperfect or not subsisting by it selfe in GOD whatsoeuer is attributed vnto him is not in him as formes or accidentes in creatures but such is his essence and nature in a manner not able to bee comprehended by our knoweledge and vnderstanding Fiftly His nature and will is a rule of that goodnesse and vprightnesse which is in creatures For so farre foorth thinges are and are called good as they agree with the wil of God Sixtly GOD is the onelie fountaine of goodnesse and the first cause of all good thinges So that all thinges haue so much goodnesse as God dooth create and maintaine in them And in this sense is it said Luke 18. There is none good but God onelie euen so as hee is most perfectly good and the fountaine of goodnesse The righteousnesse of God sometimes in Scripture signifieth that which is accounted righteousnesse before him The righteousnes of God both generall and particular and whereby he maketh vs righteous that elsewhere legall which is holines of life or conformity with the law of God which God worketh in vs by his spirit begun in this life to be perfected in the life to come as Iam. 1.20 The wrath of man dooth not accomplish the righteousnesse of God Or sometimes Euangelicall which is the righteousnesse of Christ imputed to beleeuers of the free mercy of God As Roman 3.21 But now is the righteousnes of God made manifest without the Law hauing witnesse of the Lawe and of the Prophetes to witte the righteousnesse of God by the faith of Iesus Christ vnto all and vppon all that beleeue Sometimes is meant that righteousnesse whereby himselfe is righteous and then also in many places it signifieth the faithfulnesse or mercie and benignitie of GOD who according to his promises preserueth defendeth and deliuereth the faithfull as Psalm 31.1 Deliuer mee in thy righteousnesse But when it is properly spoken of the righteousnesse of GOD whereby himselfe is righteous as in this place First hee is called iust in respect of his generall iustice and righteousnesse which is the order or nature of this diuine vnderstanding and will whereby GOD will and approoueth doth himselfe and woorketh in others vnchaungeablie and vnspeakeablie such thinges as hee hath commaunded in his Lawe and neither will nor approoueth nor woorketh nor causeth nor furdereth any thing whatsoeuer disagreeth from this order but horribly hateth and detesteth them as it is said Psalm 11.17 The righteous Lord loueth righteousnesse Secondly In respect of his particular iustice and rightiousnesse which is the vnchaungeable will of God whereby God giueth to himselfe and will haue giuen him by others that glory which is due vnto the chiefe good as he saith I wil not giue my glory to another punisheth al sin with such punishment as is equall to the offence that is with eternal as in them who perish or with equiualent as in his Sonne Christ susteining the punishment for al those who are saued by him according as it is saide Thou shalt not depart thence vntill thou host paied the vtmost farding and cannot iniury anie creature whatsoeuer he determineth of him or doth vnto him because he oweth no man any thing as it is said Psa 45. God is iust in
al his waies And Act. 10. God is no accepter of persons Thirdly Gods diuine wil is the chiefe and perfectest rule and onely squire of vprightnesse And therefore God alone because he is exceeding good cannot of his owne nature wil or work anie vniust thing but the wils and actions of all creatures are so far iust as they are made by god conformable to his diuine wil. Men not able without the doctrine of the church to conceiue aright of Gods iustice and righteousnes Now although al confesse god to be righteous and iust because God hath imprinted this notion and knowledge of himselfe among other in the reasonable nature because hee is perfectly good and therefore is the rule of perfect righteousnesse because hee witnesseth by examples of punishmentes and rewardes that he hateth and punisheth vniust thinges and liketh the iust because hee is the iudge of the woorlde to whome it belongeth to compose or set and administer all thinges in a iust order because lastly hee oweth not any thing to any nature but by the right of a creatour it is laweful for him to dispose of all thinges at his will and therefore cannot be to any iniurious as it is saide Luc. 17. When ye haue done all saie we are vnprofitable seruants Rom. 11.35 Who hath giuen vnto him first and hee shall be recompenced Matth. 20.15 Is it not lawfull for mee to doe as I wil with mine owne Yet notwithstanding it is farre off that men shoulde iudge aright of the righteousnesse and iustice of God without the doctrine of the Church because they haue not the whole knowledge not so much as of the Lawe wherein God made knowen his iustice and can affirme nothing certaine concerning the euerlasting punishmentes of sinnes and are altogether ignoraunt of the punishment which the Sonne of God susteined for sinnes Moreouer mens mindes are troubled The causes which make men to conceiue amisse of Gods iustice so that they doubt whether all thinges be gouerned of God in a iust and vpright order First when they see it goe well with the bad and ill with the good And to this obiection the doctrine of the Church onely is able to make aunswere which sheweth that God differreth the punishmentes of the wicked and the rewardes of the good to another life inuiteth the vn-Godly by his mildnesse lenity to repentance proueth confirmeth the Godly by exercises and calamities punisheth and chastiseth many for their sins who seem in mens iudgements to be gâ—ltles It goeth therefore euil with the good but not finally Now as hee differeth the punishment of the wicked thereby to inuite them to repentance so he afflicteth the Godlie First Because they yet retain manie sinnes Secondlie To proue and trie them Thirdly To confirme their saith in them Obiection But iustice requireth that neuer any good should be done to the wicked they were presently to bee punished Aunswere Except there be a reasonable and iust cause why to differre their punishment Reply But yet no harme shoulde euer be doone to the good Aunswere Not to those which are perfectlie good But we in this life are not pâ—â—fectlie good Reply Wee are perfect in Christ Aunswere And therefore we are not punished of God but onelie chastised proued and exercised that so at length we may be also perfect in our selues Secondly when men consider that God dooth not cause and bring to passe that no sinne be committed when yet he might most easily doe it but farther that he punisheth sinnes which went before with after-sinnes and passeth at his pleasure thinges from one to another as the Aegyptians goods to the Israelites Exod. 12. And yet these thinges to be forbidden vs by his Lawe it seemeth vnto them that God will dooth some things contrarie to his Lawe But these thinges are contrarie to his Lawe and iustice if they be done by men but if God doe them they are most iust and are most agreeable to his Lawe For creatures are bound one to another one to prouide for anothers safety whensoeuer hee can But God is bound to none Thirdly some when they heare that god dooth not giue alike and equallie to men who all are by nature equal that is the Sonnes of wrath when as he conuerteth and saueth some hardeneth and condemneth others they deeme that by this reason accepting of persons is laide vpon God But these men mark not that then it is vniust to giue vnequallie to those who are equall when a due and deserued rewarde is paide and that GOD doth giue his blessings vnto men not of due but of his free bountifulnesse Reply Those thinges which are doone according to iustice are doone as due But that good should be doone to those who are good the order of iustice requireth Therefore good is doone vnto the good as due Aunswere Al this is true if wee talke of creatures But if of God not so because the creatour is bound to none as the creatures are neither can the creatures deserue any thing of God as they may one of another Wherefore God punisheth of iustice but dooth good of grace and mercie according as it is saide When yee haue doone all say we are vnprofitable seruants wee haue doone that which was our dutie to doe And if any man reply that not men onelie but God also is bound by order of iustice to spare and doe well to the good out of those wordes of Abraham Gen. 8.23 Wilt thou also destroie the righteous with the wicked It is to bee obserued that this bond is not of any desert or right that may make the Creatour to stand answerable to the Creature but of gods promise and truth For God did most freely and of his exceeding goodnesse when hee ought nothing to any bind himselfe by promises endented to doe good vnto the godlie And this goodnesse of God and faithfulnesse in keeping his promises is often called iustice And therefore it is well saide that it agreeth not with God to afflict anie vndeseruedly not because hee should iniurie any though he destroied him not offending but because his mercie and bountifulnesse and trueth doe not admit this These thinges are necessarily to be ascribed of vs vnto the iustice of God that the cogitation thereof may ascertaine vs of the punishment of the wicked of the deliueraunce of the Godly from their iniuries after this life that so we may patiently beare whatsoeuer he will lay vpon vs as Dan. 9. it is said O Lord righteousnes belongeth vnto thee but vnto vs open shame GOD teacheth vs in the Scripture to knowe his trueth after this manner First How wee are taught the truth of God in scripture that his infinite Wisedome suffereth none but most true and certaine knoweledge of all thinges to bee in him Hebrues 4.13 There is no creature which is not manifest in his sight but all thinges are naked vnto his eies with whom wee haue to doe Secondly that hee neither
goodnesse dooth he preserue administer and rule the woorlde created 6 Euerie positiue thing and all good is from God 6 Autor of all good as the first cause and chiefe good But not only substaunces but all their motions and actions are a certaine positiue thing good Therefore all motions also haue God their first cause and are done by his wil. 7 Hee that will the ende or consequent of anie euent 7 God maker and disposer of the meanes which bring to euerie end will also the meane or euent which goeth before But GOD will the ends of all things which are doone Therefore he will also all precedent euentes either simply and absolutely or in some sort and respect 8 God is the first cause of al things 8 He the first cause Therefore all thinges depend on him 9 An vnchangeable prescience or foreknowledge dependeth of an vnchaungeable cause 9 His vnchangeable foreknowledge of all thinges God foreknoweth all thinges vnchangeablie from euerlasting Therefore this his foreknowledge must depend of an vnchaungeable cause But there is no vnchangeable cause beside the wil of God Therefore al things depend and are gouerned of the wil of God 2 WHAT THE PROVIDENCE OF GOD IS THe prouidence of god is the eternal most free vnchaungeable The definition of Gods prouidence most iust wise and good counsail of god whereby he worketh al good thinges and permitteth also euil thinges to bee doone and directeth al things both euill and good to his glorie and the safety of his chosen The explication of the parts of the definition seuerally 1 Counsel 1 By the name of counsell is comprehended An vnderstanding or prescience and foreknowledge of things to come or to be done of the causes for which they are or are not to be doone Likewise a will effecting or woorking a thing for certaine causes and that in due time and order Prouidence therefore is the prescience and forcible wil of God Psal 33.11 The counsel of the Lord standeth for euer Isaie 46.10 My counsel shall stand Prescience is a knowledge whereby God knew from euerlasting not so much what himselfe was or is to doe as what not himselfe but others would and wil doe as sinnes And this prescience belongeth to vnderstanding Prouidence Predestination though they agree in this that both are of those things only which god himselfe purposed to do yet they differ because prouidence extendeth to al things and to al the works of god but predestination is extended properly to those creatures only which are endued with reason Predestination is the most wise eternall vnchangeable decree of God whereby he deputed destined euery man before he was created to his certaine vse and end God predestinated no man to commit sinne though he foreknew sinne before 2 Eternal 2 That this counsel is eternal cannot bee denied because seeing neither the ignorance of any thing nor encrease of knowledge nor change of wil falleth into God it is certain that he knew and decreed al things from euerlasting Pro. 8.22 The Lord hath possessed me in the beginning of his way Isa 46.10 Which declare the last things from the beginning from old the things that were not done Ephes 1.4 Hee hath chosen vs in Christ before the foundation of the woorlde 1. Corint 2.7 Wee speake the wisedome of God which hee had determined before the world 3 Most free 3 Most free that is a decree which was made from euerlasting of all thinges and euentes as it pleased him of his greate wisedome and goodnesse when hee had perfect power otherwise to haue directed his counsell or else to haue omitted it or to haue done thinges otherwise than hee decreed to doe them by his counsel Psal 115.3 Hee doth whatsoeuer he wil. Ier. 18.6 As the clay is in the potters hand so are you in mine hand 4 Vnchangeable Because neither error of counsell 4 Vnchangeable nor any change or mutation falleth into god but what he hath once decreed from euerlasting that as beeing most good and right doth he bring to passe 1. Sam. 15.29 The strength of Israel wil not lie nor repent Mal. 3.6 I am the Lorde I chaunge not 5 Most wise This is shewed both by the woonderfull course of things and euents in the world 5 Most wise and by the scripture it self Iob. 12.13 With him is wisedom and strength he hath counsel and vnderstanding 6 Most Iust Because the wil of God is the onely fountaine and the chiefe rule of all iustice manifested and declared in the Lawe Whatsoeuer therefore GOD will 6 Most Iust or hath decreed or doth woork it is simply and in it selfe iust whether we know or not knowe the manner how it is iust 2. Chro. 19.7 There is no iniquitie with the Lord our God neither respect of persons Dan. 9.14 7 Whereby god worketh This is added that wee maie knowe the counsel of God not to be idle 7 Effectual in working but effectual and forcible in working For god not only once created things bestowed on them a vertue and force whereby to work but also doth preserue and moue by his presence and continual working al things at his pleasure No creature whether great or smal can either be or moue or do or suffer anie thing except God effectually preserue moue and gouern it Act. 17. In him we liue and moue haue our being And God worketh al things by his sole and eternal wil without any labour or motion For to wil in him is both to be able and to do and contrary his power and action is his very eternal and vnchangeable wil. For in god the wil is not disioined from his efficacy and woorking as it commeth to passe in creatures The working or operation of God is two-fold General The general and special working of God whereby hee susteineth and gouerneth al things especially mankind special wherby he beginneth the saluatiō of his chosē in this life and perfecteth it in the life to come 1. Tim. 4.14 God is the sauior of al men specially of those that beleeue Ro. 8.14 As many as are led by the spirit of god they are the sons of god An other diuisiō there is of gods working wherby it is diuided into immediate The Immediate working of God and mediate working Immediate working is when beside or contrarie to the meanes and order setled by him in nature he woorketh what he will as in all miracles which are described and declared to this end that we might learne that God dooth woorke most freely either by meanes or without them For that all those miracles are not wrought without diuine power both experience teacheth vs in asmuch as they cannot bee wrought by the power of any creature and the Scripture witnesseth as Psalm 136.4 Which onely dooth great woonders Exod. 8.19 This is the finger of God Gods Mediate working Mediate woorking is when God by creatures
or second causes produceth those effectes to which those creatures or causes are by the accustomed and common order of nature fit and so made of God as when he susteineth vs by nourishments Deutr. 8 3. and driueth away diseases by medicines Isay 38.21 Take a lump of drie figges and lay it vpon the boile and he shall recouer So likewise God by his worde written read heard sheweth vnto vs both his will himselfe Luk. 16.29 They haue Moses and the Prophets let them heare them His mediate working sometimes by good means sometimes by bad Moreouer the mediate woorking or action of God is doone sometimes by good sometimes by vitious and sinfull instruments as wel naturall as voluntary Yet in such wise that the work of God in them and by them is alwaies most good most iust and most holy For the goodnesse of gods works depend not vpon the goodnesse wisedome and rightnesse of the instrument but of god As touching good instruments that by thē God worketh verie wel there is no controuersie among the Godly but of euill instruments all thinke not the same Neuerthelesse yet except we wil deny 1 the trials and chastisementes of the Godlie or 2 the punishmentes of the wicked which are doone by the wicked both to bee iust and to proceede from the will power and efficacie of God as also 3 the vertues and such actions and deedes of the wicked as haue beene for the safetie of mankinde to be the giftes and blessings of God that is except we will deny that God is a iust iudge of the world and power-full in operation and the efficient of all good thinges wee must needes doubtlesse confesse that God doth also execute and accomplish his iust and holy works and iudgementes by euill and sinfull instruments So God Numb 23.8 blesseth Israell by Balaam Deutr 13.3 tempteth the people by false Prophetes 1. Sam. 16.14 vexeth Saul by Satan 2. Sam. 15 12. punisheth Dauid by Absalon 8 He worketh al good things Euen in all creatures 8 All good thinges done by the will of God both great and small hee woorketh good things so that not onely hee doth engender and preserue in them a generall power and force of woorking but doth also effectuallie moue them so that without his will being effectuall and woorking that power and force neuer in any thing sheweth forth it selfe or is brought into act that is not onlie all force of working but also the act and operation it selfe is in al creatures from GOD as the efficient thereof and directer For by the name of good are vnderstood What thinges are saide to bee good 1 The substances and natures of thinges 2 Their quantities and qualities forces or powers or inclinations 3 Habits and faculties of the minde conformed to the will of God 4 Motions actions and euents as they are motions and agree with the Law of God 5 Punishments as they are the execution of gods iustice and are inflicted by god the most iust and righteous iudge of the world All these since they are either things created of God or some thing ordained by him and agreeing with his diuine Lawe and iustice they must needes both partake of the nature of good and proceed from god their efficient and by his prouidence continue and be directed Furder 5 All thinges present past and to come done by God whereas al thinges are saide to be done by the prouidence of God we vnderstand both things past euen from the beginning of the woorlde thinges present and thinges to come euen to all eternitie Isay 46.9 Remember the former thinges of olde for I am god and there is no other god and there is nothing like me c. 9 He permitteth also euill things to be doone 9 God permitteth euill thinges Euill is twofolde the one of crime or offence which is sinne the other of pain or punishment which is euerie destruction or affliction or forsaking of the reasonable creature inflicted by God for sinne Example of each signification meaning is Ier. 18. The euill of punishment is a Moral good and is done by God If this nation against whom I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vpon them But now because the euill of paine or punishment being the exequution of the Law and declaration of Gods iustice is indeed a natural euil as it is a destruction of the creature but is in a consideration a moral good as it is agreeing with the order of gods iustice this sort of euils also not onely as it is an action or motion but also as it is a destruction or affliction of sinners is to bee ascribed to God as autor efficient thereof 1 Because hee is the first cause efficient of al good things now all euill of punishment or pain as it is a punishment dooth partake of the nature of morall good because the law and order of Gods iustice requireth the punishment of sinne 2 Because it is the part of a iust iudge to punish sinne But God is iudge of the world wil be acknowledged the maintainer of his iustice and glorie 2. Chron. 19.6 Ye execute not the iudgements of man but of the Lorde 3 Because the whole Scripture with great consent referreth both the punishments of the wicked and the chastisements and exercises Martyrdomes of the godly as also the passion and death of the Sonne of God himselfe which is a sacrifice for the sinnes of men to the effectuall and forcible working of the will of God As Amos. 3. There is no euill in the Cittie which the Lorde hath not doone Isay 47.5 I the Lord make peace and create euill Wherefore wee account in the number of good things the punishments of the wicked and gods iudgements which God not onely by his vnchangeable decree wil haue doone but also doth them by his effectuall power and will For although destruction be euill in respect of the creature who suffereth it yet is it good in respect of the Law and order of diuine iustice exacting it and in respect of God most iustly inflicting it executing as it were the proper and peculiar woorke of the iudge of the worlde 1 Obiection Wised 1.13 God made not death Answere True not before sin when he created all things 2 Obiect Hose 13.9 Thy destruction is of thy selfe Israel Answere True as concerning the desert but as concerning the effecting or inflicting of their punishments it is from God 3 Obiect He will not death Ezech. 18.23 33.11 Answere He wil not death with a desire of destroying God wil and wil not death or that he delighteth in the destruction vexation or perdition of his creature neither would he it or woulde effect or cause it if it were nothing else but a destruction and perdition But he will it woorketh it and delighteth in it as it is the punishment of sinne and the
actions of all creatures The reason is for that God alone by his own nature can will appoint or doe nothing that is vniust whether he worke by the good or by the wicked Because seeing he is most good his will onely is the rule of iustice and seeing be oweth nothing to any man he cannot to any man bee iniurious Wherefore to spoile another against the law commandement of God is sinne in it selfe and theft But god commanding Exo. 11.2 by an especial commandement the Israelits to spoile the Aegyptians it was not theft but a worke good in it selfe both in respect of God by this meanes punishing the iniustice of the Aegyptians as also of the Israelits doing to this end that they might obay therin the special wil commandement of god which if they had done without this commandement they had committed thâ—ir 2 Reply He that will and woorketh an action which is in it selfe sinne will and woorketh sinnes God will those actions God will those thinge which are sinnes in themselues in respect of mans will but not in respect of his wil which in themselues are horrible sins as are the hainous offences of Absalon 2. Sam. 12. The lying of the Prophets 1. Kings 22.23 The crueltie of the Assyrians making waste of Iurie Isay 10. Therefore God will worketh sinne Aunswere The Maior is true of one who worketh an action which is sinne disagreeth from the law of God in respect of his will who worketh it and not of others But the actions of the Assyrians and of others sinning which God effectually would were sins not in respect of the wil of god but of the will of the men themselues sinning For though god would the same thing yet would hee it not in the same sort that they A rule to be obserued of good and euil causes of one and the same effect But that this answer as also the former may be the better vnderstood may bee with greater certainty opposed against the like sophismes which humane reason in great number frowardly wresteth against gods prouidence this generall rule is to be obserued the truth whereof is manifest and the vse great in Philosophie both Naturall and Morall as also in Diuinitie One the same woorke or action or effect in subiect or matter is in consideration manner forme made most diuerse good and bad according to the diuersitie of the causes both efficient and finall For in consideration and respect of a good cause it is good in respect of a bad cause bad a good cause is in it selfe a cause of good by an accident a cause of an euill bad effect or of vice which is inherent and remaining in the effect by reason of a bad vitious cause concurring in the producing of that effect contrary a bad euil cause is in it selfe a cause of euill but by an accident of good which good is in the effect by reason of a good cause concurring therewith to the producing of that effect Now then whatsoeuer God doth cannot be but most good most iust seeing both himselfe is most good hath no scope or ends of his counsels works but such as are most good alwaies agreeing with his nature law namely his glory the safety and saluation of his chosen But the creatures action is then good when both themselues are good haue a good end proposed vnto them of their action which end they haue when as they execute the commandement of God either generall or speciall being moued by the cogitation of this commandement whether they haue or haue not any knowledge of the counsell and purpose of God why hee commaundeth this or that thing to be done And the action of creatures is euil when both theÌ„selues are euil as also when being forsaken and not corrected by God they do a thing without his coÌ„mandement or not to that end as thereby to obay him Wherfore that worke the working and dooing whereof is ascribed by the Scripture both to God and to a corrupt euill creature must needs be good in respect of God euill in respect of the creature neither what is euill in that woorke may bee attributed to God neither what is good vnto the corrupt creature but by an accident So the afflicting or wasting of the Iewes was in subiect and matter one and the same worke which both God would ordeined and wrought the Assyrians yet in consideration and respect it was not the same but most diuerse For in respect of God purposing by this meanes to punish the sins of the Iewes it was the proper and most holy woorke of God in respect of the Assyrians who were both wicked cruell rauenous and bent not vpon the will of God which they were ignorant of but on the fulfilling of their owne rapacity hatred against the Law of God it was wicked robberie the proper woorke of the Assyrians as it is expressely shewed Jsay 10.7 c. which God neither would nor intended nor wrought in the Assyrians Wherefore neither the proper woorke of the Assyrians can be attributed to God nor the proper woorke of God vnto the Assyrians but by an accident because namely in one and the same losse and waste which God brought vpon the Iewes by the Assyrians the vniust woorke of the Assyrians did by an accident concur with the most iust worke of God Euen as a iudge is not therefore made a theefe nor a theefe made a iudge because a iust iudge putteth to death a robber by an euill executioner a theefe but one and the same slaughter is a iust punishment in respect of the iudge and murther in respect of the executioner beeing a theefe So a Captaine lawfully waging warre and laying waste the country of his enimies doth well but the wicked souldiers who fulfill therein and follow their owne lusts sinne So God afflicting Iob thereby to trie him doth iustly Satan and the Chaldeans spoiling vexing him for to fulfill their own lusts to destroy him do wickedly Wherefore it is a most true rule The end maketh the kinde of action either the same or diuerse 3 Reply That which is doone God simply not willing it God doth not will or worke sinne it selfe but only permitteth it is doone God willing it But sinne is it is sinne can not be doone god simplie not willing it Because God is omnipotent Therefore sinne must needes be doone God willing it And so it followeth that not only euils of paine and punishment but euils of crime and offence also are doone by the prouidence of God Answere The consequence of this argument is to be denied because the Maior hath not a sufficient enumeration for this member is wanting namely God permitting it For that which is not doone God not willing it may be done God either willing it or permitting it Or wee may aunswere that the Maior hath an ambiguity and doubtfull meaning
in it For God to will a thing is taken sometimes as for him to approue and woorke it sometimes for his permitting or not hindering a thing from being doone This to permit is in some sort to will as that he will not inhibit it although he dislike and punish it Sinne then is said to be doone GOD willing it not as if hee dooth intend like and work sinne as it is sinne but because he doth permit it that is he by his iust iudgement suffereth sinne which riseth from the corruption of his instruments to concurre in the action which he exerciseth by vitious corrupt creatures with his holy woork while he indeede mooueth and bendeth them by obiectes whither himselfe will but dooth not correct them by his spirit that so with God working well they also may worke well that is according to the knowledge of his diuine wil and with purpose of beeing obedient thereunto 4 Reply The priuation or bereauing of the knowledge of gods wil of rightnesse is from god Not to bereaue but to be bereaued of Gods knowledge is sinne as worker and effect or thereof This priuation is sinne Therefore sinne is from god as efficient thereof Aunswere There are foure termes in this Syllogisme For priuation in the Maior is taken actiuely to depriue bereaue forsake to withdrawe the grace of his spirite not to keep the creature in that goodnesse wherein hee was created nor to restore him to it beeing lost This woorke of GOD is most iust nothing repugnaunt to his nature and Lawe either because it is the most iust punishment of sinne or because God oweth nothing to any creature and therefore cannot be iniurious to any or an accepter of persons whatsoeuer hee dooth determine of his creatures In the Minor priuation is taken passiuely and signifieth as much as to want or the want of rightnesse which ought by the right of their creation to be in reasonable creatures This want bicause it is receiued is in the creatures they themselues willing procuring it against the lawe of god it is sinne in them and is not wrought by god but God not continually ruling these reasonable creatures by his holy spirit it is in them voluntarily without god either furthering or enforcing it To rule sinnes is not to worke them 2 Obiection When a creature is said to be ruled of God it is meant that his actions are from God and are directed to the glorie of God and the safetie of his chosen But the creatures euen when they sinne are ruled of God Therefore sinnes are wrought by god Answere The conclusion pulleth in more than was in the premisses For this only foloweth of them therfore the actions also of sinners as they are actions that is as they are not sins but motions wrought by god are froÌ„ god are ruled of him for he wil the action but the prauity naughtines of the action which is from men he wil not Moreouer God through his great goodnes ruleth guideth sins also as they are sins yet not by woorking them but by permitting them and destining and directing them to certain ends and those most good 3 Obiection Of those thinges which are done by Gods prouidence God himselfe is autor and efficient But all euils euen of crimâ—â—ded offence are doone by the prouidence of God Therefore God 〈◊〉 author of all that is euill Aunswere The Maior is to be distinguished Those thinges which are doone by Gods prouidence that is Gods prouidence working them or are done aâ— proceeding from it God worketh them But al euil thinges are doone by gods prouidence yet not all alike Euils of punishment because they haue in them a respect and consideration of good are doone as proceeding from the prouidence of god for god hath from euerlasting decreed them and in time order and maner determined by him woorketh them Euils of crime or sinnes as they are such are not done as from or of the prouidence of God but according vnto the prouidence of god that is they are done by the prouidence of god not working them but permitting determining and directing them to most good endes and most agreeable to his nature and Lawe For god did not decree or wil woorke them but he decreed to permit them and not to hinder them from being done by others from concurring in actions with the holy and sacred word of god The third sophisme of contradictory wils HE that will that to bee done which hee forbiddeth hath in him contradictorie and flat repugnant willes But God will that to be done which he forbiddeth in his law as robberies spoils rapes murthers Therefore hee hath contradictorie wils Aunswere The Maior is to be distinguished He contradicteth or is contrary to himselfe who will and will not the same woorke that is in the same manner and respect GOD will and will not the same but in a diuerse manner and respect Hee will and woorketh it as it is a motion and action and also a punishment of sinne or any thing agreeing with his Lawe and iustice as a triall or exercise or martyrdom of the godly He wil not neither alloweth nor commandeth nor woorketh anie thing as by reason of the corruption of the instrument by which he exerciseth his woork it swarueth from his diuine iustice and Lawe Nowe in a diuerse manner and respect to will and not to wil the same and yet to determine on that part whereof the reasons seeme strongest is not in vs much lesse in GOD absurde or repugnaunt The waste of Israel which the Assyrians wrought GOD wil as a punishment which his iustice of right did require hee wil not but condemneth and afterwardes most grieuouslie reuengeth in the Assyrians in as much as it was not the execution of Gods wrath God will the obedieÌ„ce of all as concerning his commaunding it vnto all but not as concerning his secret working of it in whom hee will but a fulfilling of their owne wrath and lustes against his Lawe So God will that all should obeie his worde and bee saued 1. In respect of his loue towardes al. for he is delited with the death of no man 2. In respect of his commaundement and inuiting of al to repentaunce But he wil not that al be conuerted so be saued in respect of his working or efficacy that is he commaundeth al men indeed to repent and beleeue and promiseth life to all that beleeue but he doth not any where promise that hee will work by his spirit in al that they should beleeue and be saued For if he would this it must needs bee that either all should obey Gods commaundements and be saued or that God should not be omnipotent Reply If god wil one thing in signification or by his commaundement and will effectuallie or by his efficacie and working another God no dissembler he shal be changeable and dissembler Aunswere This doth not thereof followe For euen when he wil
to haue ascended from a lower place into an higher and to remaine in heauen vntill hee come to iudgement Nowe that some except That Christ dooth descend from heauen as oft as the supper is administred it is already refuted 4 We take not awaie the doctrine of the properties of christs humanitie Answere They altogether take it away For they wil haue his humane nature to be such as is not seene nor felt nor limited in place Reply But christ did put off these infirmities reteined the essential properties Answere But these are verie essential properties which being taken away the verity also and truth of his humane nature is taken awaie Austine saith Take awaie from bodies their spaces and they shall be no where 5 We abolish not the Doctrine concerning the communicating of properties of both natures Aunswere Yea but they endeuour it For they apply those properties of his diuine nature which are affirmed of the whole person in the concrete to both natures J wil be with you to the ende of the world This they vnderstand of both natures which is all one as if when it is said Christ God and man was circumcised one should thus conclude Therefore the godhead of Christ was circumcised as wel as his flesh Replie This onelie wee adde That those Articles belong to them Aunswere After this sort all sectes may shift off all testimonies of Scriptures But they belong hither and that by a double right 1. Because they are written of the bodie of Christ But the body of Christ belongeth to the supper Therefoâ—e these Articles also belong hither For they shew how Christs bodie is to be eaâ—en 2 They belong hither because no Article of faith is at variaunce with another So belongeth hither also the Doctrine of iustification because in the â—upper no other iustice or righteousnes must bee sought for but by the bloud of Christ 6 The manner how we eate it is not to bee defined Answere They commit a double fault in so saying 1. When they denie that the maner is to be defined and so contradict and gain saie the Scripture which defineth it and sheweth that it is spiritual that there is wrought an vnion with Christ by faith through the holy Ghost 2. They themselues define the manner as it clearly appeareth by their writings 7 The saieng of Durandus is true We heare the woords we perceiue the motions we know not the manner we beleeue the presence Aunswere Durandus maketh nought either for you or against vs or for himselfe because he was a Papist And againe if his saying be rightly vnderstoode we may admit it We heare the words This is my bodie not that we eate with our mouth the bodie of Christ in the breade Wee perceiue the motions that is we perceiue the bread to enter into our mouth not the bodie of Christ We know not the maner that is not perfectly to wit after what maner the holy Ghost is eueriewhere whole in Christ and in al the Saints and how he vniteth vs in Christ We beleeue the presence namely such as is the eating and as is the vnion of the members and the head 8 We teach this onelie That the bodie and bloud of christ is trulie substantiallie and naturallie exhibited Aunswere Wee grant that we eat the true bodie of Christ So then is their disputation vaine and friuolous First Because they confesse that wee are made partakers of the true bodie of christ and that wee must not question of the manner For this wee graunt Secondly Because the reasons and refutations which they bring are of no weight or moment Certaine reasons whereby is proued That the bodie of Christ is not present either in or vnder or at the bread of the Lords Supper neither is corporallie eaten Vnder With Jn or At the Bread 1 BEcause hee tooke a true humane nature Whereunto wee ad also that wee cannot eate him otherwise than his disciples did in the first Supper 2. He truely ascended out of earth into heauen 3. Such is our eating of him as his abiding is in vs. 4. All the Saints of the old and new Testament haue the same vnion with Christ 5 Christ onely is able to offer himselfe vnto his Father Now it is necessarie in the vse of the Supper to craue of God remission of sinnes Wherefore if he bee present at the bread we must craue of him and so wee offer the bread But in the New testament it is not lawfull to direct our prayer to any certaine place 6. The blessings which are promised vnto the godly onely are spirituall Vnto these and other fore alleaged reasons commeth the consent of the auncient Fathers Ambrose Athanasius Austine Basil Bede Bertram Chrysostome ClemeÌ„s Alexandrinus the councell of Nice Ciprian Cyrill Denis Gelasius Gregorie the Great Gregorie Nazianzene Hezichius Hierom Hilarie Irenaeus Justine Leo Macharius Origen Procopius Gaza Tertullian and so forth THE SECOND APPENDIX OR ADDITION Arguments whereby the opinion of Vbiquitaries is refelled and the truth of sound doctrine confirmed THE FIRST ARGVMENT THE Marcionites and Manichees imagined that Christ had not a true and solid bodie but onely made shew of the shape of a bodie so that hee seemed onely to haue flesh and bones whereas indeed hee had them not And further that the verie incarnation and al the motions and operations of christ did but only seeme so in outward appearaÌ„ce whereas in the truth of the thing there was no such thing done Now the opinion of Vbiquitie and of the reall communicating of the properties of both natures doth raise againe from Hel that phantasticall dotarie and frensie of those heretiques Therefore it is no lesse to bee abandoned and banished out of the church to Hell than that heresie of the Manichees That this opinion of Vbiquitie doth giue life againe to the former wee proue The Vbiquitaries are of opinion and so teach That all the properties of the Godhead were presently from the verie point of Christs conception reallie effused from the Godhead of the woorde into the humane nature which christ tooke Hence these absurdities will folow 1. Christ shall not be truely borne of the Virgine if as touching the nature of his humanitie he was truely and essentiallie without the wombe of his mother before hee was borne and after hee was borne hee remained no lesse truely and substantiallie as touching his humanitie in that selfe-same wombe than before 2. Christ was not truely weake in his humane nature and subiect to passions if hee were then also as touching the same nature partaker of the Diuine maiestie and omnipotencie 3. Hee was not truely dead if also in the time of his death as touching his soule and bodie hee were essentiallie present euerie where together with his Godhead For the soul being euerie where present could not be really separated in distance of places from the bodie which also should be euerie where present and so neither could the body die but onely
therefore neither doe we so cheerfullie and perfectlie as we ought perfourme these workes vnto God and our neighbour J see another Law in my members rebelling against the Lawe of my minde And this is the cause why the works of the godly cannot stand in iudgement 4 How our workes though not perfectlie good please God ALbeit our works be not done according vnto the Law but are contrariwise manie waies defiled they please God notwithstanding through faith and for the merit and intercession of Christ our Mediatour remaining now also intercessour for vs with his Father Whence Christ is called our High-Priest by whom our woorks are offered hee is called also the Altar wheron our works being put are pleasing to God whereas otherwise they would stincke in the sight of God The works of the person which pleaseth god so please God as the person himselfe doth Nowe the person pleaseth God by the imputation of the righteousnesse and sanctification or satisfaction of Christ beeing clad namelie with the righteousnes puritie and sanctification of Christ that is the person pleaseth God for the Mediatours sake and therefore the woorks also of the person are for the Mediatours sake pleasing and acceptable vnto god God doth not examine our vnperfect iustice our works as they are in themselues according to the rigour of the Law according to which he should rather condemn them but he regardeth and considereth them in his son Whereof it foloweth that we do as it were supplie and repaire our want defect with the perfection of Christs satisfaction 5 Why we are to doe good works OVT of the doctrine of free satisfaction humane reason reasoneth on this wise He is not bound himselfe to satisfie for whom another hath alreadie satisfied Christ hath satisfied for vs. Therefore there is no neede for vs to doe good woorks Aunswere There is more in the conclusion of this reason than in the premisses For this onely should follow be concluded Therefore we our selues are not bound to satisfie and this wee grant 1 In respect of Gods iustice which doth not exact a double paiment 2 In respect of our own saluation which otherwise should be none at all Reply Satisfaction is perfect obedience we are not bound to satisfaction Therefore neither are we bound to perfect obedience no not in the life to come For whō another hath satisfied for he himselfe is not enforced to satisfie But the obedience of Christ is not a ful satisfaction for our sinnes Therefore the fomer consequence is true Aunswere There is yet more concluded than the premisses would afford For this should followe that obedience is neuer at any time to bee performed of vs as thereby to satisfie for our sins already cōmitted or which shall be committed vntill the end of our life But it followeth not hereof that wee must not bee perfect in the life to come For then also wee shall bee bound to perfect obedience we shall be like vnto the Angels and our worke shall be perfectly good although that perfect obedience then due neither shall nor can be a satisfaction or ransome for our sinnes to wit for that obedience which we omitted in this life and yet was due to be performed of vs. For he that oweth twenty florens doth not pay his debt if he repay ten florens Wherefore the Maior proposition hath a double meaning and is true if it be taken in this sense whom an other hath satisfied for hee himselfe is not bound to satisfie to wit for those thinges for which satisfaction was made before So we are not bound to satisfie for our sinnes which we now commit For Christ hath fully perfectly satisfied his Father for all our sinnes and hath performed perfect obedience vnto the Lawe in our behalfe which otherwise wee shoulde haue performed in this life vnto the lawe and which we in this life omit and are no way able to perfourme Now for this end hath Christ satisfied for vs and redeemed vs by his bloud that at length we might in the life to come cease from sinne and performe that obedience vnto him which then we are to performe Neither dooth it for all this hereof followe that God requireth a double obedience or satisfaction of vs. For God excteth obedience hence-forward of vs as thereby to shewe our thankefulnesse and not to satisfie for those sins which we commit in this life For wee are neuer able to satisfie by that obedience which we owe for that obedience which we doe not performe neither is there any other besides Christs satisfaction required for that obedience which is not performed by vs in this life this satisfaction of christ is sufficient to expiate and doe away all our sinnes God notwithstanding doth in this life also require of vs this our obedience though yet it be but begun and vnperfect For seeing God so greatly hated sinne that satisfaction could not be made vnto him for sinne but by the death of his only begotten Sonne wee verily must also hate it euen as himselfe also cōmandeth vs to fly abhor it from our hart and soule And Christ hath not therefore freely redeemed vs that it might hence forwarde be lawful for vs to giue our selues ouer vnto sinne but that being freed from sinne wee should hereafter begin to liue to him onely This end of our redemption which Christ himselfe respected is cause sufficient for which al of vs should necessarily doe good workes because namelie they are testimonies and effectes of that new life which is at length after this life to be accōplished Besides this cause there are manie others also in like sort most weightie which we wil in few words declare We are to doe good woorkes in respect of God our selues and our neighbour In respect of God 1. Because of the commandement of God Let your light so shine before men that they maie see your good workes and glorifie your Father which is in heauen God requireth the beginning of obedience in this life and the perfection thereof in the life to come Wherefore we are necessarilie to giue our selues to good workes that wee maie perfourme due obedience vnto God who requireth it of vs. Joh. 15·12 This is my commaundement that yee loue one another Rom. 6.18 Beeing made free from sinne yee are made the seruantes of righteousnes 1. Thess 4.3 This is the wil of God euen your sanctification 2. For the glorie of God The setting foorth of Gods glorie is the chiefe end why God commaundeth and wil haue good works to be don of vs that both by them we maie worship and magnifie god and others seeing the same maie glorifie our heauenly father like as that saying of christ before alleadged out of S. Matthew doth teach vs. 3 Because of that thankefulnes which the regenerat ow. It is right and iust that by whom we are redeemed and from whom we receiue exceeding great benefites and those of al sorts we should also loue magnifie worship
which are written in the booke of the Law to doe them Now that the Law dooth not take away the intercession of Christ is apparant out of the gospell which teacheth that it is correspondent and agreeable vnto the iustice and Lawe of God that sinners should be receiued into fauour a sufficient satisfaction and their conuersion being interposed and comming between For god is not at variance with himselfe in the doctrine of the Law and the gospel The Ceremonial or lawes deliuered of god by Moses concerning Ceremonies binding the Iewes vntill the comming of the Messias that they should distinguish this people the church from others and should be signes symboles types or shadowes of spirituall thinges to be fulfilled in the New Testament by Christ That this definition may be vnderstood we must know what ceremonies are to wit solemne externall actions that is often to bee after the same maner with the same circumstances reiterated ordained of God or of men also to be vsed in the seruice and woorshippe of God for order or signification sake But the Ceremonies which are ordained of God are simple absolutely diuine worship The ceremonies which are ordained and instituted of men if they be good are a woorship onely seruing for diuiuine worship The Judicial or Lawes concerning the ciuill order or ciuil gouernement that is of the offices of Magistrates iudgementes punishments contractes and of the distinguishing and bounding of dominions deliuered of God by Moses for the settling and preseruing of the Jewes common wealth binding al Abrahams posteritie vntil the comming of the Messias and furder that they should be the bond of the preseruation and gouernment of this Mosaicall common wealth vntill the Messias was manifested and certaine markes whereby this people which was bound vnto them should be discerned from al others and should withall bee kept in honest discipline and good order lastlie that they might be types of that order which should be in Christs kingdome that is of the spiritual regiment of the Messias Ceremoniall and ciuill Lawes whether they be diuine or humane so that they be good are verily agreeable vnto the Decalogue But yet are they deduced thence onely by a necessary consequence and serue thereto as certaine prescriptions of circumstances Hereby plainly appeareth the difference of these Lawes which yet is diuerse because there is not one and the same gouernement of the common-wealth and of the church neither is there the same end of al these Lawes neither are al these Lawes after the same maner abrogated But the chiefe and especiall difference of these lawes is drawen frō the binding time knowledge or manifestation 1. The Moral ordinances are knowen by nature The ceremonial and ciuil are not knowen by nature but are instituted according to the diuersity of causes and circumstaunces 2. The Moral bind al men and euen the Angels also The ceremonial and ciuill were onely prescribed vnto the people of Israel And therefore Iob Iethro Naaman the Cyrian and others who are recounted for religious men that is such as were borne of Paynims and liued amongest them but yet worshipped the God which was manifested among the people of Israell they did not obserue the Leuiticall ceremonies and yet did neuerthelesse please God And the verie ordinaunces themselues concerning the ceremonies and the forme of ciuill gouernement shewe that they bind Abrahams posteritie onelie whom God woulde by this fourme of gouernment and worshippe distinguish from other nations 3. The Lawes of the Decalogue are perpetual in this life and after this life The ceremonial and ciuill were deliuered of God at a certaine time and againe abolished 4. The Moral Lawes speak of both internall and external obedience The ceremoniall and ciuil speak of externall obedience only albeit neither doth this please God without the internall and morall obedience 5. The moral Lawes are not limited by certain circumstances but are general as that there is a time to bee granted for the ministery and seruice of God and that the ministery is to be preserued that adulterers and theeues are to be punished But the ceremonial and ciuil Lawes are special or a limitation of circumstances which are to be obserued in external rites or actions both ecclesiastical and ciuil as that the seuenth daie is to be alotted for the ministery and seruice of God that the Tenths and first-fruits are to bee giuen to the Priestes that adulterers are to be stoned that theeues are to be amerced with a four-fold restitution 6. The ceremonial and the ciuil Lawes also are types or figures of other things for whose cause they were ordained The moral signifie or prefigure nothing but are signified by the rites and ceremonies 7. The morall are the end for which other causes are to bee made or they are the principal seruice and worshippe of god The ceremonial and ciuil serue for the moral ordinances that to them obedience might be rightly and duely perfourmed that a certain time and certain rites may be obserued in the publique ministery of the church that the ministery it selfe maie bee maintained and preserued 8. The ceremoniall giue place vnto the Morall The Morall giue not place vnto the Ceremoniall The Morall Lawe the Naturall and the Decalogue differ The Decalogue is the summe of the morall Lawes which are scattered throughout the whole Scripture of the olde and new Testament The Naturall lawe dooth not differ from the Morall in nature not corrupted but in nature corrupted a good part of the natural law is darkened by sins and but a little part only concerning the obedience due to god was left remaining after the fall For which cause also God hath in his church repeated againe and declared the whole sentence and doctrine of his Lawe The distinctions of these Lawes are to bee knowen both in respect of the differences of the same and also in respect of their aborgating and lastly for the knowing and vnderstanding of their vse 3 What the vse of the Lawe is THE first and principall vse of the ceremoniall and iudiciall Lawes of Moses was to serue as a schoolemaster vnto Christ and his kingdome that is to bee a signification of spirituall and Heauenly things in Christs kingdome namely the benefites of Christ towardes his Church and the duty of the Church towardes God and christ Gal. 3.24 The Law was our Schoolmaster to bring vs vnto Christ This S. Paul prouounceth of the whole Lawe of Moses But that it is true concerning the forme of ceremoniall worshippe and ciuill gouernment for a type and signification of christs kingdome the Epistle to the Hebrues doth purposely teach from the beginning of the fourth chapter to the end of the tenth all places of Scripture which referre the ceremonies and kingdome of the old people vnto Christ as Coloss 2.11 Wee are circumcised with circumcision made without hands 1. Cor. 5.7 Christ our passeouer is sacrificed for vs. Psal 110. Thou art a Priest for euer Dan. 9. The
most holy shal be annointed And of the ciuill Lawes it is saide Ezech. 44 24. Jn controuersie shall the Priest stand to iudge and they shall iudge it according to my iudgements Ierem 23.5 Behold the daies come saith the Lorde that I will raise vnto Dauid a righteous branch and a king shall raign and prosper and shall execute iudgement and iustice in the earth Wherefore that forme of woorshippe and ciuill gouernment was ordained of god principally vnto this that thereby the old people might be aduertised of the thinges signified and to be performed by the Messias Now whereas the allegories or figuratiue speeches of all the Lawes are not in speciall expressed and expounded in the woorde of god First we are to make or receiue none but such as reteineth an analogy with faith and loue againe these onlie are to be accounted and held for true and certaine which can bee prooued by Scripture But those which are not declared either by plain expositiō or by the maners of speaking in the scripture the same may be verily tolerated as orher similitudes which are brought by way of example but may not be admitted as certain and as proofes of doctrine And in those which are not declared in speciall it is sufficient to rest in the general signification Secondly by these as by visible markes and eminent differences God would haue his people with whom the true worship of god and the promise of the Messias was left to bee discerned and sorted out from al other nations that both for his own glorie that the true god and true religion might be discerned from Idoles and the inuentions of men and also for mens saluation that they seeking after the church in the world might find and behold it Deut. 4.6 Keepe them therefore and doe them for that is your wisedome and your vnderstanding in the sight of the people c. And chapter 12.30 Beware that thou aske not after their gods saieng How did these nations serue their gods that I may do so likewise Thou shalt not doe so vnto to the Lord thy God for all abomination which the Lorde hateth haue they done vnto their gods Eph. 2.14 Which hath made of both one and hath broken the stop of the participation wall In abrogating through his flesh the hatred that is the Law of commandementes which standeth in ordinances The third vse is obedience or the obseruing performāce of the moral ordināces For because the moral law requireth not only internal obedience but also external whereof the vse of the ministerie of the church and ciuil order are not the lowest parts that these two therfore may be maintained preserued a defining or limitation of many circūstances is necessarie without the equable form obseruatiō wherof order cannot bee maintained in the church and common wealth As therfore in the new testamēt god hath left free in the ministery cōmonwealth such constitutions ordinances as may be necessarie for the maintaining of this order so in the old Testament what he would haue obserued himselfe did constitute and ordaine For this is Moral That there be a publique and solemne inuocation and seruing of God The furtherance and forme hereof god would haue the ceremonies to bee which himselfe prescribed Againe this is Moral that there be a iust and vpright ordering of iudgementes contractes punishmentes in the common wealth This order God prescribed vnto the Iews by Iudicial Lawes Wherefore the ceremonies are an adherent of the first table and the iudiciall lawes are an adherent of the second because those informe concerning the outwarde and externall forme of the ministery of the church or diuine seruice and worship these concerning the functions and duties of the Magistrates and of the citizens of that common wealth towardes their Magistrates and towardes one another Fourthly that manifold obseruation of rites and ceremonies was also an exercise and a testification of their obedience towardes God For he that dooth willingly and diligently perfourme burdensome and vnpleasaunt thinges if he know the same to be pleasing to God he then dooth shew himselfe to loue God and to obey him with a readie mind Therefore saith god to Abraham beeing now ready to sacrifice his Sonne Now I know that thou fearest God seeing for my sake thou hast not spared thine onlie Sonne So the ceremonial and iudicial ordinances of the old Testament are called a yoke Acts 15. and seruitude Galat. 4. Fiftly vnto most of the ceremonies namelie such as signified Christes benefites was proper and peculiar the sealing of Gods couenaunt or the confirmation of faith For this is meant when they are said to be the signes of the couenant Gen. 17. Rom. 4. Exod. 31. Ezech. 20. namely to signifie and testifie what benefites God would giue by the Messias vnto beleeuers Sixtly the iudiciall or ciuill Lawes in asmuch as they were the verie forme of the Mosaical common wealth serued for the preseruation of that regiment kingdom vntil the comming of the Messias Seuenthly Albeit now the ceremonial and iudicial Lawes are so abolished that the obseruation of them is not required as concerning the types yet those things are perpetual which are signified by them And therefore they are a confirmation of the newe Testament as well as the oracles and prophecies of the ould Testament concerning the Messias and his kingdome For types are visible promises Wherefore when as wee see those thinges to be fulfilled in Christ which were foretold of him by the prophecies and shadowed or prefigured by the old types it is also cōfirmed vnto vs that both he is exhibited that this Iesus in whom wee beleeue is that Messias which of oulde was promised And although also we are not bound to keep and obserue the same rites yet notwithstanding out of those ould pictures wee learne and vnderstand what spirituall obedience holynesse and worship god continuallie requireth in his church Whence it is said Hosea 14.2 We wil render the calues of our lyps Hebr. 13.15 Let vs by him offer the Sacrifice of praise alwaies to God that is the fruite of the lyps which confesse his name 1. Pet. 2.5 And yee as liuely stones be made a spiritual house and holy Priesthoode to offer vp spirituall sacrifices acceptable to God by Jesus Christ These maie suffice for the refuting of Anabaptistes and such like who shut the old testament out of the church of Christ Furdermore of the Morall Lawe there are other and greater vses because the worshippe of God dooth properly consist therein and other Lawes were made for this About these chiefely doe mens mindes dispute when they heare mankind so to bee plunged into sin that the reprobate cannot so much as begin any obedience acceptable to god neither the Elect in this life attain by any means to the perfectiō thereof yet notwithstanding god wil haue the Lawe preached both to the regenerate and vnregenerate For they maruel to what vse or end the Law
is vrged when obedience cannot possibly bee performed But here it is necessarie that we distinguish and discerne the nature of men corrupted from it selfe being vncorrupted For in nature beeing not as yet depraued or corrupted through sinne there were and shal be againe also in nature perfectly restored these two vses of gods lawe especially The first is the whole and entire conformity of man with god For there did shine and againe shall shine in the minde of man the perfect knowledge of god and his will and the same did woorke againe shal worke the correspondence and congruity of all our inclinations and motions with this diuine order that is perfect iustice and righteousnesse before god For the mind iudging aright doth rightlie also gouern guide the hart wil not being through stubburnesse peruerted depraued Nowe that both there was perfect knowledge of the law in mans nature not yet fallē and did woorke also in it perfect conformity with god the doctrine concerning the image of god doth testify whereunto man was created which is by Christ in vs restored The other vse of the Law in nature vncorrupted is a good conscience or a certaine perswasion of gods fauour and a certaine hope of eternall life For when as the Lawe both commandeth perfect obedience and promiseth eternall life to those that perfourme it Therfore it worketh in nature vncorrupted as perfect obedience so also certaine expectation of the reward according as it is saide Leuit. 18. Rom. 10. Gal. 3. He that doth them shall liue in them Mat. 19. If thou wilt enter into life keepe the commaundements But in nature now corrupted there are other effects or vses of the Law those partly accidental partly the remaines of those proper effectes which it hath in nature vncorrupted partly in the regenerate partly in the vnregenerate As therefore the whole Law is a Schoolemaster to Christ so likewise is the Morall whereof the first vse is both in the regenerate and vnregenerate the preseruing and mantaining of discipline both in the church and without also For the Lawe both being by god himselfe engrauen in the mindes of all men and speaking by the voice of teachers magistrats doth by binding of the conscience and by denouncing ordaining of punishments by shame bridle restraine the vnregenerate also so that they shunne open and manifest wickednesse and some order is thereby kept in the world amiddest the furies of Diuels and wicked men that mankinde may be preserued and the church thence collected and gathered 1. Tim. 1.9 The Law is giuen to the lawlesse and disobedient But albeit this vse of the law doth chiefely belong vnto the vnregenerate who are not bridled by the loue of god and righteousnesse but by the feare of punishment onely shame not to make open profession of wickednesse yet hath it place also in the godly For they indeede haue another bridle whereby they are guided euen the holy ghost illightening and inclining their harts vnto obedience but yet by reason of the weakenes and corruption of the flesh prone to sinne experience teacheth that this chaine and bonde also is profitable and necessary for them for the shunning and auoiding of transgressions Many places also of Scripture witnesse this which threaten euen vnto the saintes if they run into grieuous offences grieuous punishments As Ezech. 18. If the righteous turne away from his righteousnesse and commit iniquity hee shall die for it And the examples of punishmentes as of Eli of Dauid and many others For therefore both threatnings and examples are set before the godly to keepe them in good order The second vse is the acknowledgement and accusing of sinne in the regenerate and vnregenerate Rom. 3.20 By the Law commeth the knowledge of sinne Rom. 7.7 J knew nothing but by the Lawe for neither had I knowen lust except the Law had said Thou shalt not lust This vse of the Law belongeth vnto all men because all haue so much knowledge of the Lawe as is sufficient to breede in them a pricke and remorse of conscience But there is a double effect hereof For in the vnregenerate the knowledge of sin of the iudgement of God against sin engendereth an hatred of god an increase of sinne For so much the more doth nature not yet regenerated desire to commit and excuse sinne and murmureth against gods iudgemēt how much the more the law vrgeth and presseth the prohibition and condemnation of sinne Rom. 4.15 The Law causeth wrath Rom. 7. Sinne took an occasion by the commandement and wrought in mee al manner of concupiscence Moreouer if those vnregenerate be also reprobate then woorketh it at length in them despaire and blasphemy Therefore 2. Cor. 3. it is called the ministery of death But in the elect the knowledge of sinne is a preparing of them vnto conuersion For it woorketh in them a desire of Gods fauour and of deliuerance from sinne enforceth them despairing of their own righteousnesse to seeke for righteousnesse and life in Christ their Mediatour And after they are once conuerted it continually instructeth them with due contrition truely to humble themselues in the sight of God and maketh them to profit and goe forwarde daily in true conuersion vnto God and in the dread fear of God Now although many wicked men beeing blinded with security doe not acknowledge their sinne for a time yet the Law accuseth all and the terrours and torments of conscience doe at length oppresse them Vnto the regenerate also although they neither are subiect to damnation neither liue without the acknowledgement and bewailing of their sinne yet necessary is the preaching meditation of the Law that thereby they more and more knowing the remnants of sinne which are in them may continue and go foreward in true repentance and amendment of life Moreouer concerning both these vses namely the maintenance of Discipline and acknowledgement of sinne it is said that the Lawe is a Schoolemaster vnto Christ For neither can men be instructed concerning god neither doth the holy ghost woorke faith and conuersion in their heartes except open and manifest transgressions be eschewed and they persist not in sinnes against their conscience Jsai 66. J will regard the poore and contrite in spirite Rom. 8.13 If yee mortifie the deedes of the bodie by the spirite ye shall liue but if yee liue after the fleshe ye shall die Neither do they indeede seeke for desire earnestly deliueraunce from sinne and death who doe not truely knowe and agnise the greatnesse of sinne Joh. 9.41 If yee were blind yee should not haue sinne but now yee say Wee see Therefore your sinne remaineth The third vse of the moral Law is proper vnto the regenerate to witte an instructing and informing of them concerning the true seruice and woorship of God This is done by the doctrine of the Lawe in teaching and exhorting For seeing there are yet remaining manifold ignorāces
enchanters request 4 Superstition which is to attribute such effectes to certaine things or obseruations of gestures or woordes as depend not ether on natural or moral reason or on the word of God and either doe not at all follow and fall out or are wrought by the Diuels and other causes than those wherby they were thought to haue bin done Vnder this vice of superstition are comprehended South-saieng Leuit. 19.26 Isay 44.25 47 13. obseruations of dreames diuinations signes and predictions or foretellings of Wyzardes all which are by expresse wordes condemned in the Scriptures 5 Al trust and confidence which is reposed in creatures For this is manifestly repugnant to the true knowledge of one god to faith hope For trust and confidence is an honour due vnto god alone which who so translateth vnto creatures dooth in very deede imagine moe gods Wherefore god in his word doth vtterly condemne those Psal 46.2 Ier 17 5. Mat. 6.24 Eph. 5 5. who repose trust and confidence in things created as in men And also hee condemneth those which put their trust in their owne workes and in riches which al couetous men do and so vnder the name of this vice is couetousnes also comprehended 6 Jdolatrie which is most of all repugnaunt vnto the true knowledge of god and to faith Now there are two kinds of Jdolatrie 1. When another is woorshipped than that one true God This kinde of Idolatrie doth properly belong vnto the first commandement 2. When albeit the true God is worshipped yet neuerthelesse he is worshipped after another manner than God himselfe hath in the second commaundement and also commonlie in his word prescribed either by internal worship or by external worship or external rites and ceremonies This other kind of Idolatrie is forbidden in the second commaundement 7 The contempt of God which is to know those thinges of God which are true but not to bee moued thereby to loue him Vnto faith are repugnaunt of one side which offendeth in the defect of faith 1. Vnbeliefe which assenteth to such doctrine as is heard known concerning God 2. Doutfulnes which neither assenteth stedfastly to the doctrine of God neither dooth altogether gainsay it but beeing floting and wauering hath a weake inclination nowe to one part and now to another 3. Distrust which applieth not vnto it selfe the knowledge which it hath of God and his promises and doth through feare of Gods forsaking vs surcease the dooing of that it should doe 4. A dissembling or hypocritical faith 5. Temporarie faith or a reuolting from faith which is to yeeld an assent to the doctrine of the Church and to reioice in the knowledge thereof and to embrace it for a season but without any applying or full persuasion of the promise of Gods grace and without regeneration and therefore to be ouercome through temptations or other causes and so to cast away againe that assent and profession of godlines Mat. 13.20 He that receiued seed in the stonie ground is he which heareth the woorde and incontinentlie with ioy receiueth it Yet hath he no roote in himselfe and dureth but a season for as soone as tribulation or persecution commeth because of the word by and by hee is offended Acts. 8. Simon also beleeued and was baptized Heb. 6.4 Jt is impossible that they which were once lightened and haue tasted of the heauenlie gift c. Nowe amongest those which are repugnaunt vnto faith of the other side which offendeth in the excesse are 1. Tempting of God which is through an vnbeliefe or distrust or contempt of God and a trust or loue of our owne wisedome iustice or power and glorie to depart from gods woord or order and so to make trial of gods truth or power and stubbornly and proudly to prouoke god vnto anger Deut. 6 Mat 4. Thou shalt not tempt the Lord thy god Exod. 17.2 Moses saide vnto them why contend yee with me Wherefore doe ye tempt the Lord 1. Cor. 10.22 Do we prouoke the Lord to anger 2. Carnal securitie which is to liue without thinking of god and his will or of our owne infirmitie and daungers and without acknowledging or bewailing of our sinnes and without the feare of god and yet to promise vnto our selues an indemnitie from the anger of god and from punishment without faith or repentance This is often and most grieuously accused in the scripture Mat. 24. Christ speaketh of that securitie and carelesnes which shal bee at his second comming Psalm 36. Wickednes saith vnto the wicked man euen in mine heart that there is no feare of god before his eies For hee flattereth himselfe in his owne eies Psal 94.7 They saie the Lord shall not see neither wil the god of Jacob regarde it But this carnal securitie differeth from spiritual securitie because the carnal persisteth in sinnes and feareth not the anger of god and punishment because either it knoweth not mans weakenes and sinne and gods wrath or contemneth it But the spiritual securitie is a faith and hope which being ioined with true repentance without sinne and in feare of gods chastisements doth not yet fear gods forsaking because it is assured of gods vnchāgeable fauour towardes it Whereof it is spoken Rom. 8.31 Jf god be on our side who can be against vs Vnto Humilitie is opposed in the extremitie of excesse Pride or arrogancie which is to ascribe his giftes not to god but to his owne worthines or abilitie and therefore to stand in admiration of himselfe and his gifts not truely to feare god neither to acknowledge and bewaile his defects and so further to be aspiring to higher place and calling standing not vpon god but vpon his owne giftes to attribute also to himselfe those thinges which hee hath not to attempt thinges aboue his power and not belonging vnto his calling to contemne and debase others in respect of himselfe to beleeue none but to couet to excel and be eminent aboue others to referre his gifts and counsels principallie to his owne glorie to be angrie with god and men to fret and sume against god when his desires and counsels are hindered and also to accuse God of errour and vniustice if Gods counsels agree not with the iudgements and affections of men Vnto humility is opposed in the extremity of defect A faigned modestie or humility which is a double pride and it is to hunt after the praise and commendation of humility by denying of those thinges outwardly which yet a man dooth in his minde attribute vnto himselfe either truely or falsly and by refusing of those thinges which he most of all desireth and couertly laboreth to compasse Vnto patience in the extremity of defect impatience is contrary which is through the not knowing and distrust of Gods wisedome prouidence iustice and goodnes not to bee willing to obey God in suffering such aduersitie as he willeth vs to suffer and through griefe to fret against God or to do somewhat against
his commandement neither to desire or expect from god any help deliuerance neither by the knowledge and trust or perswasion of gods will to moderate the griefe but to yeeld vnto it and being broken therewith to be driuen and solicited vnto despaire Vnto Patience in the excesse Temeritie or rashenesse is opposed which is through foolishnesse not knowing or not considering the dangers or his owne calling or the will of God or else through a confidence in himself to aduenture dangers without any neede or necessity He that loueth danger shall perish therein Vnto hope is opposed 1 Despaire which is to esteeme his sinnes to be greater than the merite of the Sonne of God and to refuse the mercy of God offered in his Sonne the Mediatour and therefore not to looke for those blessings which are promised vnto the godly but to bee tormented with an horrible sense and feeling of gods wrath and with a feare of being hereafter cast away into euerlasting pains and to stand in horrour of God and to hate him as beeing cruell a tyrant 2. A doubting of the blessings to come which are expressed in the woorde as of euerlasting life and of finall perseuerance These two vices are contrary to hope in the defect But the doubting of the present blessings of God is contrary vnto faith 3 Vnto hope also as before vnto faith is Carnall security opposed Vnto the loue of God are repugnant 1 The casting awaie of gods loue or the contempt and hatred of God which is through the alienation of our nature from God and Gods iustice and by reason of an inclination thereof to sinne therefore to flee and shunne God accusing and punishng sin 2 Inordinate loue of himselfe and of other creatures which is to preferre his lustes or pleasures or life or glory or any other thing before God and his wil and glory and to be willing rather to neglect and offend him than to part from those thinges which wee loue 3 A fained loue of God whereby also wee may heere offend But heere we cannot offend in the excesse because we neuer loue God so much as we should Vnto the feare of God are repugnant 1 In the defect Prophanenes Carnal security Not to fear God 2 In the excesse Seruile feare which is to shun punishment without faith without a desire of chaunging amending his life with a despair shunning of God with a separation from him Heere is to be noted and obserued that oftentimes the same vices are opposed to sundry diuers vertues So vnto faith hope and the feare of God is opposed carnall securitie vnto hope patience to the loue fear of God is opposed despaire The same may be seen also in the vertues vices of other commandements in like maner also in this commandement vnto faith hope the loue of God humility patiēce is opposed the Tempting of god which was before numbred among the particular vices opposite vnto faith THE SECOND COMMANDEMENT THOV shalt make to thee no grauen Jmage nor the likenesse of anie thing that is in heauen aboue or in the earth beneath or in the water vnder the earth Thou shalt not bowe downe to them nor woorship them For I the Lord thy God am a mightie and ielous God visit the sins of the Fathers vpon the children vnto the third fourth generation of them that hate mee and shewe mercie vnto thousands in them that loue mee keepe my commaundements Two things are heere contained a Commaundement and an Exhortation to obedience The Exhortation which is annexed vnto the commaundement consisteth of fiue properties of God which ought to stir vs vp to obay GOD. 1 He calleth himselfe our God that is our maker and Sauior and the author of all good things Heereby then he aduertiseth vs what execrable vnthankefulnesse it is to reuolt from the true worshiping of him vnto Idolatrie 2 He calleth himselfe a mightie God that is who is mighty in power as well to punish the obstinate as to reward the obedient 3 He termeth himselfe a ielous God that is a most sharp defender of his owne honour woonderfully displeased with such as reuolt from him or violate and impaire his honour and worship Now seeing ielousie or indignation conceiued for any iniury or dishonesty ariseth from his loue which is hurt God dooth hereby withall signifie that hee doth ardently and entirely loue those who are his 4 Hee calleth himselfe a god which visiteth the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate him Whereby he exaggerateth or encreaseth the grieuousnesse of his anger and their punishments when he threatneth also and denounceth vnto the children and to the childrens children and to the childrens childrens children of his enimies euen to the fourth degree and discent to take vengeaunce on the sinnes of their auncestours in them if namely they also partake with the sinnes of their ancestours But to this cōmination or denouncement the saying of Ezechiel cap. 18. seemeth to be repugnaunt The soule that sinneth it shal die The Sonne shal not beare the iniquitie of the Father neither shall the Father bear the iniquitie of the Sonne But in the same place is added a reconcilement of these two places of Scripture Jf a wicked man beget a Sonne that seeth al his fathers sinnes which he hath done and feareth neither doth the like he shal not die in the iniquitie of his father but shal surelie liue Hee threatneth then that he wil punish the sins of the auncestours in their posterity that is such as persist in the sinnes of their auncestors whom it is meete and iust to be partakers also of their punishments If any man reply That by this means the posteritie rue onlie their owne sinnes and not the sinnes also of their auncestours this replie is false and of no consequence For there may be and are oftentimes moe impellent and motiue causes of one effect and the cause of one punishment are mo sinnes as wel of diuerse as of the same men If further it bee vrged that vengeance is not taken on the auncestours sinnes in the posteritie because the sense and feeling of those paines which the posteritie suffer reacheth not to the auncestours we aunswere first that the posteritie are a part of their ancestours of whom they came And therefore that is felt of them as it were in some part of them which their posterity suffer Secondly we say that the auncestours are tormented and vexed when they vnderstand or see their ofspring in this life and in the life to come to bee afflicted Thirdly wee saie that besides the feeling or fellowship of griefe the punishment of their posteritie doth belong vnto them by a relation in as much as god pronounceth that hee therefore dooth inflict this on the posteritie that thereby he maie testifie how greatly he is angrie and offended both with the◠sinnes and with the sinnes
Justice which is a vertue in purchasing of goods not coueting after an other mans goods and keeping an equalitie by number in bargaines and in the common trade of life in the purchasing and exchaunging of thinges according to iust lawes between the ware and the price the desert and the reward whether it bee in purchase and buying or in exchaunge of thinges All thinges either are no mans or some mans Therefore those things are translated to another Owner which are either no mans or are belonging to other men Those thinges that are no mans become theirs who get them And if thou sease vpon that which is no mans thou shalt iniurie no man Those thinges that belong to another man are passed from him either by violence the Owner beeing vnwilling thereto or by grant according to the Owners wil liking Those things are passed from the Owner against his wil which are either by right of warre or by captiuity taken away from an enimie Those thinges are passed awaie with the owners liking which are passed vnto another either by enheritance or by contract bargain By inheritance things are passed ouer to another either by Testament or without any Testamēt A contract or bargaine is a consent and agreement betweene any of passing ouer any things or of the communicating or exchanging of them according to iust honest Lawes Al contractes are comprehended vnder commutatiue iustice Now there are tenne sortes of contractes 1. Bying and selling when a thing is passed from the buier vnto the seller so that the buier pay the seller a iust equiualent price for it This is sometimes either with a condition of selling it againe or with a condition of not selling it againe so that the buier cannot sell that which hee bought vnto others Vnto buying belongeth the buying of reuennues for that is no vsury as neither is the setting out of ground to farme at a certainey rate yearelie to bee paed 2. Loane which is a contract wherin the vse of a thing is passed to another so that there bee repaired as much againe In loane a thing is giuen not that the same thing shoulde bee restored but the like or that which is of the same value 3. There is another loane which is called Commodation when the vse of a thing is graunted a man for a certaine time so that without anie price or valuation the selfe same thing be preciselie restored whole and sound 4. Donation or by deed of gift when a thing is passed from the right owner who hath the right of giuing it by free grant and wil vnto another without anie recompence conditioned Obiection Justice requireth that wee giue like for like but this is not doone in donation Therefore this is repugnaunt vnto iustice Aunswere Iustice requireth it if they be giuen with that mind and purpose as to haue recompence 5. Exchange when a thing is exchaunged by the lawefull owners consent or when one thing of like value is giuen for another 6. A letting to hire which is a contract whereby the vse not the right or possession of a thing is passed by the right owners to another vpon a certaine price and for a certaine time so that the same thing be restored safe sound 7. Pledging or gaging when a thing passed to another as being bound to be his for vse till such time as other thinges which are owed him are repaied vnto him or when a thing is deliuered a man for a certaine time that if in the meane season it be not redeemed the other maie haue the right of vsing it at his pleasure 8. Committing on trust when a thing is deliuered to another to keepe so that neither the vse nor the possession but only the keeping custodie of the thing is committed vnto him 9. Partnership which is a certaine contract vsed by them who trafique together wherein one emploieth his mony the other his woorke or labour with this condition that part of the gain may come to each of them 10. A certaine contract wherein the vse of a ground or the possession of a ground to vse is passed by the owner vnto an husbandman with a certaine condition as namely that hee til and labour the ground deliuered vnto him and be bound vnto the Master to performe certaine dutie or some certaine seruice These diuerse kinds of contracts are to bee obserued for the better vnderstanding of commutatiue iustice The extremes or vices contrarie to commutatiue iustice are these 1. Vnto commutatiue iustice are repugnaunt all vnlawfull conueiaunces of things which are done either by violence as robberies or by guile and deceite as thefts Theft is the taking away of that which belongeth vnto another besides the owners knowledge and wil with mind and purpose to depriue him thereof The special sorts of theft are Robbery of a common treasurie Counterfeiting of merchandize when one vseth sleights and guiles in contractes Sacrilege cousinages and al corruptions of contractes among which vsury hath not the lowest place Vsurie is that which is taken aboue the principall in regarde of the loane onely From vsurie are exempted iust contracts Partnership Buying contractes of paying rents iust recompence of any dammage or losse There are many Questions of vsury concerning which wee maie iudge according to that saying Doe as thou wilt be done vnto and what thou wilt not haue done vnto thee that doe not thou vnto another 2 Autarchie or Contentednesse which is a vertue whereby we are contented with those things which we presentlie enioy and haue iustlie gotten and meeklie suffer pouertie and other discommodities neither are broken through want and penury nor gape after other mens goods or substance nor couet things needlesse and vnnecessary The extremes of this vertue In the defect are Theft and Couetousnes In the Excesse a faigned refusall when one maketh wise as if he were vnwilling to receiue such things which yet he could and greatlie would receiue Likewise Inhumanitie which is to refuse all things 3 Fidelitie or faithfulnes which is a vertue that heedeth anothers harmes and endeuoureth to auert them gladlie and diligentlie perfourmeth all the partes of his calling in doing his duty to this end that God may be honoured and we susteine our life and that there may bee sufficient of things necessarie for vs and ours and also that we may yeeld succor and make supplie of necessaries vnto others He that vndergoeth not those labours which he is able ought to vndergoe committeth theft Obiection There is mention made of fidelitie in the fift commaundement Therefore it hath no place here Answere It is no absurd thing that one and the same vertue should be placed in diuerse commandements for diuerse ends respectes For the ends of actions make the actions differ Fidelitie is placed in this commandement as it is a diligence and endeuour employed in the with-standing of others discommodities and in doing such works and labousr whereby we may get vs food
beleeuing yeelding to those that teach or shew better things that vpon certaine reason framing his will ready to assent vnto true or probable reasons to leaue those thinges which before he held embraced The same are the extremes of Docilitie which are of constaÌ„cie wherunto also this Docilitie is necessarie For Constancie without Docilitie degenerateth into Pertinacie and Docilitie without Constancie degenerateth into Leuitie Now al these vertues which haue beene numbered agree and are linked verie well one with another For Trueth must bee tempered with Fairenesse of minde and Simplicitie perceiued and knowen by Docilitie preserued and maintained by Constancie And so these former vertues are required to the being of truth Now the three vertues following are required to the profitable beeing of the trueth in the world 6 Taciturnitie or silentnesse which is a vertue withholding in silence thinges secret vnnecessarie to bee spoken where when as far as is needful auoiding ouer-much babling talkatiuenes Or it is such a maner of professing the truth whereby secret thinges whether true or false are kept close speeches vnnecessarie vnprofitable are auoided especially vntimely pernicious speeches such as giue offence The extremes hereof in the defect are Pratling foolish prating and treacherie Pratling is not to be able to keepe close any thing Foolish Prating or futilitie follie of speech is to speake vnseasonably immoderatelie foolishly In the excesse Haughtinesse Peeuishnesse dissembling of the trueth where are necessarie or probable causes Peeuishnesse or morositie is an ouer-much silentnesse burying of the truth where gods glorie the safety of our neighbour or our owne or others cause or the loue of our friendes requireth vs to speake Silentnesse without affability becommeth Morositie or peeuishnesse and Affabilitie without Silentnesse becommeth pratling and foolish prating babling out thinges hurtfull vnnecessarie vaine or secret 7 Affability or readines of speaking which is a vertu gladly with signification of good wil hearing answering speaking where need is vpon a necessarie probable cause or it is a vertue easilie entertaining the mutual talkes of others giuing signification of the good wil in conferences speech gestures Or Gentlenes facility affabilitie consist in giuing care making answere vnto others with some signification of good wil. The same are the extremes of Affabilitie which are of Taciturnitie or Silentnesse likewise leuitie Assentation or affectated labored affabilitie 8 Vrbanitie or pleasantnesse which is a vertue of speaking the trueth with a certain grace elegancie to teach comfort exhilarate nip or touch or it is a certain sauce of trueth speech to wit the trueth figuratiuely vttered either to mooue or delight others without bitternesses keeping the circumstances of place time persons The Extremes are 1 Scurrilitie and Dicacitie Scurrilitie is obscene homly iesting especially in serious matters Scurra that is a scurrulous person is so called from the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth dung because he speaketh filthinesse dung Dicacitie or scoffing is a vice of iâ—sting bitterly of deriding bourding and exagitating others but especially such as are miserable 2 Stoliditie or Foolishnesse Sottishnesse or vnsauorinesse Foolishinesse is an vntimely affectation of vrbanitie Sottishnesse is an absurd vnsauorie affectation of vrbanitie Now Vrbanitie is an especial gift of the wit but may notwithstanding bee gotten by experience in matters 3 Backbyting which spreadeth false slaunders of others constereth doubtfull speeches in the worse part with a desire of reuenge an endeuor to hurt or to raise enuie THE TENTH COMMANDEMENT THOV shalt not couet thy neighbours house nor his wife nor his seruant nor his maid nor his Oxe nor his Asse not any thing that is his The scope and ende of this commandement is a rightnesse and inward obedience of all our Affections towardes God and our neighbour which must also be obserued in the other coÌ„mandements Neither yet is this commandement superfluous because it is added to the former commandments to be a declaration of them that vniuersall because this is spoken of the whole in generall and furder it is also added to be as a rule leuill according to which wee must take and measure the inwarde obedience of all the other commaundements For in this commaundement is commanded originall iustice or righteousnesse towardes God our neighbour which is the true knowledge of God in our mind a power inclination desire in our will heart in all our parts to obay God his knowen will and to performe vnto our neighbour for gods sake al duties required to regard maintaine his safety welfare Vnto orinall iustice originall sinne or concupiscence is repugnaunt which is an inordinate appetite or a corrupt inclination pronenesse in the minde will heart contrarie to God and desiring those thinges that God forbiddeth in his Law which ensued vpon the fall of our first parents and was from theÌ„ deriued to all their posteritie so deprauing and corrupting their whole nature that all by reason of this corruption are become obnoxious to the euerlasting wrath of God neither are able to doe ought that is pleasing to God except pardon be graunted for the sonne of God the Mediator and our nature be renued by the holy Ghost Of originall iustice towardes our neighbour there are two extremes 1. In the defect Original sinne towardes our neighbour which is a desire and wishing of those thinges which hurt our neighbour 2. In the excesse Jnordinate loue of our neighbour when for his sake we neglect God We are heere to obserue that not onelie corrupt inclinations are sinnes but also the thinking of euil is sinne to wit as the thinking of euill ioined with a desire of doing it Now that concupiscence is euil and sinne albeit it be borne with vs there is no doubt For we are not to iudge according to nature but according to the lawe whether a thing bee sinne or no be it or be it not borne with vs. The Pelagians denied concupiscence to be sin But Paul saith the contrarie Roman 7.7 J had not knowen concupiscence or lust except the law had said Thou shalt not lust Their obiections are these 1 Obiect Natural things are not sins Concupiscence is a natural thing Therefore it is no sin Ans There is a fallacy of the accident in the Minor For concupiscence was not before the fal but ensued after the fal Againe this word Naturall hath a diuers construction For in the Maior it signifieth a good thing created of God in nature to wit mans appetite before the fall which was not contrarie to the Lawe In the Minor it signifieth a thing which wee haue not of nature but which we purchased vnto vs after the fall Replie An affection or appetite euen in nature now corrupted to desire good things and eschue hurtfull things is not sin But such is
Prouerb 30.8 Giue me not pouerty nor riches by which wordes the spirite of god also by Salomon teacheth vs to pray against riches that is aboundance aboue things necessarie Hither belongeth also that of Paul 1. Tim 6.9 They that will be rich fall into tentations and snares and into manie foolish and noysome lustes which drowne men in perdition and destruction for which cause riches are called Thornes by Christ But contrariwise Godlinesse is great gaine if a man be content with that he hath But notwithstanding if god hath giuen vs any thing beside those things which are necessarie for vs let vs doe our diligence to vse them well And to this end first we must take heede that we repose not our confidence in them Secondly Wee must consider that wee are Gods stewards who hath committed these riches vnto vs to employ and bestowe well and that by this means he hath laide a burden vpon vs and therefore shall wee one day render an account to god of our stewardship and administration 8 Whether it be lawfull to put vp anie thing for heereafter IT is doubtles lawfull for to put vp some thing for time to come according to this cōmandement of Christ Gather vp the broken meat which remaineth that nothing be lost Hither belōg all such precepts and commandements as speake of parsimony and frugalitie And here further wee are to obserue these three things 1 That those things which are stored vp bee lawfullie gotten purchased by lawful honest labor industry 2 That we repose no confidence in them 3 That they may be emploied on lawfull and necessarie vses both of our owne and others as to the maintenance either of our life or of our family or of our friendes Likewise to the preseruation of the Church to aide the common wealth when neede shall require and to bestow somewhat on the poore and our needy brethren Hereof saith Paul Ephes 4.28 Let him that stole steale no more but let him rather labour and worke with his hands the thing which is good that he may haue to giue vnto him which needeth Now shal aunswere easily be made to such obiections as may be opposed against this petition 1 Obiection That which we desire is not ours Bread is ours Wherefore we neede not to desire bread Aunswere There is a diuerse signification in the woorde ours For in the Maior proposition it signifieth a thing which we haue in our own power but after a farre other manner is Bread ours as hath bin before declared 2 Obiection Christ willeth vs to desire Daily Bread Therfore it is not lawful to put vp any thing against the Morrow but we are to care only for the present day Againe he willeth vs not to desire Bread against the morrow but to desire Bread for This daie therefore they doe ill who gather any thing for future vses Aunswere This is a fallacie putting that for a cause which is no cause Christ willeth vs to desire daily bread This day and therefore wee must also desire thinges necessarie of him for our life for euerie day this day to morrow and so long as wee liue but hee meaneth not hereby as if hee would not haue vs labour for the morrow or not to put vp any thing for the morrow or to cast away those blessings which he hath already giuen vs sufficing for the morrowe Christ indeed otherwhere commandeth That wee care not for the morrow but so he forbiddeth vs to thinke of the morrowe with distrustfulnesse but not with praiers labours Wherefore the Lord will not that wee put vp nothing for hereafter but first that we be content with things present all distrust couetousnesse vnlawfull getting disobedience being set apart and banished 2 That we place not our trust in things necessarie giuen vs of God but knowe and certainlie perswade our selues that those benefits which haue beene and are giuen come vnto vs from the hande of God and that they are not otherwise good and profitable vnto vs except his blessing come to them 3 That wee consider our selues alwaies to stand in neede of Gods blessing And wee must withall beware that wee prescribe not to god what he is to giue vs. THE FIFT PETITION AND forgiue vs our debts as we forgiue our debtors This petition is a notable confession of the church wherein she acknowledgeth and bewaileth her sins it is withal a consolation that the Church shall receiue remission of sinnes according to Christs promise Now Christ in this petition will 1 That we acknowledge our sinne 2 That we thirst after remission of our sinnes because it is granted to them onlie that desire it and who do not tread vnder foot the bloud of the Son of god 3. That our faith bee exercised because this petition confirmeth our faith and again this petition floweth from faith For faith is the cause of praier and praier is the cause of faith as concerning the encreasing of faith The special Questions 1 What Christ here calleth debts 2 What is remission of sinnes 3 Why we are to desire remission of sinnes 4 How sinnes are remitted vnto vs. 1 WHAT CHRIST HERE CALLETH DEBTS CHrist calleth al our sins debtes both originall actuall and those both of fact and omission And they are called debts because they make vs debters to god either of obedience or punishment which we are to pay For when we sin we doe not giue nor perfourme vnto god what we owe vnto him as long as we giue not this vnto him so long we remaine debters 2 What is remission of sinnes THE creditor is said to Remit the debter when he neither requireth the debt of him nor punisheth him Remission of sinnes is That god wil not impute any sinne vnto vs but doth receiue vs into fauour pronounceth vs iust and righteous and accounteth vs for his sons of his meere and free mercy for Christs satisfaction performed by him for vs imputed vnto vs apprehended of vs by faith And that therefore hee wil not punish vs for our sin but endoweth vs with iustice and euerlasting life because the remission of sinne taketh away the punishment thereof For sin and punishment are correlatiues put sin and you put punishment take away sinne and punishment is also taken away Obiection When we desire that god will remit vs our sins we desire that god wil inuert the order of his iustice Answer The consequence of this reason is false For we desire remission of sinnes for the satisfaction of Christ for which they are remitted vnto vs and therefore our sins are not remitted vs with any breach of gods iustice because they are remitted vs with recompence made for them Reply If they be remitted with recompence made for them Then god dooth not remit vs our sinnes freely Answere They are remitted with recompence therefore not freely in respect of Christ but they are remitted freely in respect of vs because hee receiueth not satisfaction of vs
repentance Obiection 4. Paul obtained remission neither yet did he forgiue al of them their trespasser because he saith 2. Tim. 4.14 Alexander the Copper-smith hath done me much euil the Lord rewarde him according to his woorkes Therefore it is not necessarie that we shoulde forgiue Answere There is a threefold remission or forgiuing 1. Of reuenge This belongeth to all men because all men ought to remit and forgiue reuenge Hereof speaketh this petition and this Paul did forgiue Alexander 2. Of punishment This as all can not inflict so neither can all remit but neither they also vnto whom yet the same otherwise is committed ought alwaies to remit this but onely for certaine causes For God will haue the execution of his iustice and Lawe But Paul forgaue Alexander the punishment also as much as concerned himselfe yet hee will notwithstanding haue him punished of God but with a condition that is if hee persist in sinne 3. Of iudgement This is not alwaies remitted because it is written Mat. 10.16 Bee yee simple as Doues and wise as Serpents that is let vs not call him good who is euil or contrarily Wherefore we are also to reteine a true iudgement concerning others For God who forbiddeth lying will not haue vs to iudge of knaues that they are honest men but hee will haue vs to discerne the good from the bad THE SIXT PETITION AND leade vs not into temptation But deliuer vs from euill Here some make one some two petitions but we are not to striue so that nothing of the doctrine be taken away but that this be made plaine Now they are rather two partes of one petition Leade vs not into temptation is a petition of deliuerie from future euil Deliuer vs from euil is a petition of deliuerie froÌ„ present euil The special questions 1 What temptation is THERE are two causes of temptations The one is from God the other from the Diuel and the flesh The temptation wherby God tempteth vs is a tryal of our faith godlines and obedience by the Crosse and other encumbrances which are opposed to euery one that our faith patience and constancie may be manifested and made knowen both to our selues and others So God is said to haue tempted Abraham Ioseph Job Dauid The temptation whereby the Diuel and our flesh and the wicked also tempt vs is euerie soliciting to sinne which soliciting it selfe also is sinne So the Diuel tempted Iob that hee might seduce and withdrawe him from God whom hee had before loued and serued albeit the matter fell out otherwise than the Diuel would haue it Here is vnderstood by the name of temptation that temptation of God that is the trial of our faith godlines and patience which God worketh by whatsoeuer lets or hinderances of our saluation as by all euils by the Diuel the flesh our lusts the world afflictions calamities the crosse that our faith constancie and hope may bee made knowen vnto our selues others Obiection But God tempteth no man Aunswere God tempteth no man that is by soliciting him to sinne or euil but hee tempteth by proouing and trying vs. The Diuels the woorld our flesh tempt vs that is solicite vs to euils and withdrawe vs from God But God as he tempteth no man and yet is said to haue tempted Abraham Iob Dauid that is to haue tried their faith and constaâ—â—ie by afflictions the crosse so by the same he trieth our faith hope patience loue inuocation constancy whether we wil or no worship serue him also in afflictions Hereby we easily vnderstand seeing temptation is attributed vnto the Diuel to the corrupt lusts and inclinations of men in what sense God maie bee saide to tempt or not to tempt men For Satan tempteth both offering occasions of sinning without and instigating within to sinne thereby to drawe men headlong into destruction and to reproch God Corrupt inclinations tempt because they bend and are prone to actions by god forbidden But god tempteth not to destroy vs nor to cause vs to sin but to trie exercise vs when either hee sendeth calamity vpon vs or permitteth the Diuel or men or our flesh to prouoke inuite vs to sin hiding for a while his grace efficacy in preseruing ruling vs that our faith constaÌ„cy may be made more known apparant not verily vnto god himself as who froÌ„ euerlasting knoweth what how much it is and how much also hereafter it shall bee by his fauour and blessing but vnto our selues and others that so also a trust full persuasion of gods presence protection may be confirmed in vs by the examples of our deliueraunce and in others a desire of folowing our example may be kindled through the beholding of our perseuerance and that in al of vs maie be raised and stirred vp true gratitude and thankefulnes towards god who deliuereth his out of temptations So Gen. 22. God tempteth Abraham commaunding him to sacrifice his sonne Jsaack Exod. 15. He is said to haue tempted the people with want of water Exod. 16. Hee commandeth Manna to be gathered as much as was sufficient for euery daie that hee might tempt or prooue the people whether they woulde walk according to his Lawe or no. Deutr. 13. Hee is said to tempt the people by false Prophetes that he might know whether they loued him with al their heart and with al their soule 2. Chron. 32. Jn the embassage of the Princes of Babel god left Hezechia to tempt or try him and to know al that was in his heart Wherefore this praier which christ taught vs Lead vs not into temptation but deliuer vs from euil speaketh not simply of al trial manifestation of our faith and godlinesse vnto which also Dauid offereth himselfe of his owne accord Psal 26. saying Proue me O Lord and trie me examine my reines and mine heart And Saint Iames speaketh not of our triall but of our incitement to sinne cap. 1.13 Let no man saie when hee is tempted J am tempted of God for God cannot be tempted with euil neither tempteth he anie man But euery man is tempted when he is drawn awaie by his owne concupiscense and is entised Then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth forth death It is also hereby manifest how god punisheth the wicked or chastiseth or tempteth the godlie by euil spirites neither yet is hee the cause or partaker of those sinnes which the diuels commit For that by the wicked the wicked are punished or the good chastised or exercised it is the righteous and holy work of Gods diuine will but that the wicked execute the iudgement of God by sinning that commeth not so to passe by any fault of god himself but through the proper corruptioÌ„ of the wicked and such as themselues haue purchased god neither willing nor allowing nor working nor furthering their sinne but in his most iust iudgement only permitting it when exequuting
their duties and functions The duties and functions of parents are 1 To cherish and nourish their children 2 To defend and protect theÌ„ from iniuries 3 To instruct them or to commit them to be instructed of others 4 To rule and gouerne them by domesticall discipline For the parents must not only instruct their children but also preserue instruction and knowledge in them not Scholastical knowledge and instruction but domesticall nurture The duties of Schoolemasters or teachers are 1 To teach faithfullie seeing they are in the place of parents 2 To rule and gouern by Scholasticall discipline The duties of Magistrates may bee brought and reduced to these heads To commaund the obseruing and keeping of the Decalogue to wit that their subiects liue according to both tables of the Decalogue that is according to the whole Decalogue as concerning externall Discipline 2 To exequute the Decalogue or the commandements of the Decalogue that is to obserue maintain the obedience thereof by punishing them that transgresse against discipline other in goods or in name or in body or in life 3 To enact some positiue Lawes for maintenance of ciuill order which otherwise would not stand Now positiue lawes are a determining and defining of such circumstances as are necessarie or as serue for the keeping or obedience of the Decalogue 4 To put also these their own Lawes in execution The duties of Masters and Lordes are 1 To commaund such things vnto their familie as are iust and possible to prescribe iust and lawfull labours not vnlawfull not vnpossible not too burdensome and vnnecessarie 2 To giue them their wages for their labours 3 To gouern them by domestical Discipline Syra 33.23 The fodder the whip and the burden belong vnto the Asse and meate correction and worke vnto the seruant The dutie of Elders is who are superior in age wisedome and authority to gouerne and further others by the example of their life by their counsels and admonitions The proper duties of inferiours are expressed by the name of Honour For Honour signifieth and comprehendeth first the Reuerence of the inferiours towardes the superiours which is 1 An acknowledgement of Gods will who will haue such an order to be in the calling and degree of superiours and dooth ordaine the same adorne furnish it with gifts necessary 2 An approbation of this order these gifts of god For if we do not know acknowlege this order to be good we will not honour it 3 A subiection and submission vnto this order euen for the will and pleasure of God 4 An outward declaration of this their iudgement and mind in woordes and deedes and in ceremonies and gestures which differ according to places But Reuerence is also in the minde doth not consist only in outward gestures And Subiection here comprehendeth such obedience as is not constrained but readie willing Secondlie Honour signifieth a Loue which wee must beare vnto them in respect of their calling and office this cannot be seuered from reuerence For whom we loue not them we cannot reuerence Thirdlie Honour signifieth obedience in all things lawfull and possible which the Superiours according to their office and calling command and this obedience must be voluntarie euen as children reioice to doe those thinges which are gratefull and acceptable vnto their parents Fourthlie it signifieth Thankefulnesse towardes Superiours which requireth that euerie one according to his calling and abilitie and as occasion serueth aide and furder them Fiftlie it signifieth lenitie and equabilitie towards Superiours which is to beare with those vices of Parents and Superiours which may be borne with and tolerated without any reproch vnto gods name or which are not fâ—at repugnant vnto his Lawe Hereby is easily gathered what duties are enioyned to inferiours and what thinges agreeable to their duties and callings they owe to euerie sort and order of Superiours The vices contrarie to the peculiar and proper vertues of this fift commaundement THE first are those sinnes which are repugnaunt to those partes or vertues of that obedience which is proper to superiours Vnto the duty of Parentes is opposed 1. Not to prouide and minister necessarie susteinaunce vnto the children or to bring them vp in riot 2. Not to defend their children against iniuries or to offend through a foolish ouer-render loue for some small or no iniuries done vnto them 3. Not to accustome their children to patience and gentlenesse or to bring them vp in idlenes and licentiousnesse of sinning 4. Not to instruct their children according to their ability or to corrupt them by their euill examples 5. Not to chastise their children as necessitie requireth or to bee too fierce and cruel vnto them beyond their dutie or the degree of the fault committed Vnto the School-masters and teachers instruction and discipline the same vices are contrary which are vnto Parents Vnto the Magistrates dutie two extremes are opposed slacknesse and tyranny Slacknes or slothfulnes in the Magistrate is either not to require of his subiectes the discipline of the whole Decalogue or not to ordaine those thinges which are required to the preseruation and order of ciuil societie or not to defend the innocent against iniurie or not to restrain or to punish too lightlie such as offend against the discipline of the Decalogue or against the positiue Laws Tyrannie is either to command his subiectes thinges that are vniust or to punish that which is no sinne or to punish more grieuouslie than the degree of the fault dooth deserue Likewise Lordes and Maisters maie transgresse either by permitting of idle slothfulnesse and licentiousnesse or by vniust commaundementes and exactions or by defrauding their seruants of their wages or through too much rigor and seueritie Now they that are superiours in age or in anie other autoritie transgresse against their duty and calling through follie or corrupt counsel or through lightnes of maners and by their euil examples or by neglect of the younger sort or other inferiours whom they see to offend and might by their counsel authority correct and amend The inferiours sinne and transgresse against that honour which they owe vnto their superiours either not accounting of them as beeing in that place where God hath placed them or yeelding more vnto them than maie agree vnto men or louing them more than God or denying obedience to their iust and lawful commaundementes or obeying them in shewe or when they commaund thinges vniust and impious or harming them with iniuries or not aiding them in what things and by what meanes they maie or gratifieng them flatteringlie and vnrighteouslie or exagitating their infirmities or by flatterie commending their errours and vices or not aduising them according to their place with due reuerence of enormous and pernicious faults committed by them The common vertues of this fift commandement THE common duties vnto all or those vertues which are prescribed to al degrees both of superiours and inferiours are 1. That general iustice which