onely not vnderstand those things which belong to true pietie but euen in things belonging to this life is blinde and oft is deceiued 2. That saying of Cicero That a man must aske of God good fortune but wisdome he must take from himselfe 3. Of the Pelagians that man by the proper strength of his nature without the grace of God can turne himselfe to God and by his pure naturall gifts can fulfill the Lawe 4. The errour of those Semipelagians who attribute our conuersion partly to Gods grace partly to the power of free will And that of the Schoolemen who say that a man by doing as much as lyes in his power deserues grace de congruc that free will worketh together with the grace of God and that in motions of the Spirit it is not taken away nor lost but onely weakned and that the will can prepare it selfe to grace 5. Of the fathers of the Counsell of Trent who affirme that the strength and faculties of the soule are indeede bound and entangled in the snares of sinnes so as a man cannot by his owne power winde himselfe out but yet that they are not put out nor extinct but only feeble as a sick man whose strength is impaired by some disease who is refreshed when the physitian commeth to him and layeth his hand vpon him or as a bird which hath abilitie and power to flye but beeing tyed by a thred can not exercise the vse of that facultie 6. That Position of the first vniuersall grace that the Lord openeth all mens eyes that they may see and their eares that they may heare if they will seeing it is required that they haue a power to will 7 The errour of the Enthusiastes who boast of visions speculations conference familiar speech with God inspiration without Gods word and doe imagine that men are compelled haled and pulled to their conuersion and vpon this false ground they contemning the word of God doe expect that drawing and forcing of the spirit The ninteenth common Place Of the Lawe From whence is the Latine name of Lawe to wit Lex taken EITHER of binding Lex a ligando because the Law bindeth those vpon whom it is imposed either to obedience or punishment or else a legendo of reading because Lawes were vsed to bee read publikely or ab eligendo chosing because it is a rule of things to be chosen or refused the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute because it giueth each man his right What significations hath the word Lawe 1. It is in generall vsed for all Doctrine which prescribeth any thing as in Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah of Iarah which signifieth to teach For which cause also the Gospell is called a law Esa 2.3 The Lavv is gone forth of Sion and the cōmandement of the Lord from Ierusalem So Ierem. 31.33 I vvill put my lavv in their invvard parts and in their hearts I vvill vvrite it And Rom. 3.20 The Gospell in that place is called the Law of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by imitation that is a Doctrine which propoundeth saluation vpon this condition If thou beleeue 2. More specially the Law signifieth the Old Testament Rom. 3.19 Wee knovv that vvhatsoeuer the Lavv saith it saith it to them vvhich are vnder the Lavv. 3. When the Law is opposed to the Prophets it signifieth only the bookes of Moses and it is distinguished from the Prophets Psalms Luc. 24.22 Those things vvhich are vvritten in the book of Moses in the Prophets in the Psalmes And Rom. 3.21 The righteousnes of faith hath testimonie in the Law Prophets 4. When it is opposed to the Gospell it is taken for the Law the things thereto belonging as it is in the same Chapter ver 28. VVee are iustified by faith vvithout the workes of the Lavv. 5. When it is opposed to grace it signifieth the wrath of God and damnation and the rigour of Iustice as Rom. 6.14 VVe are not vnder the Lavv but vnder grace So Gal. 3.18 If yee be led by the Spirit yee are not vnder the Lavv. 6. Sometimes it is opposed to the trueth and then it signifieth the shadowes of the Lawe that is the Ceremonies of the Lawe As Iohn 1.17 The Lavve vvas giuen by Moses but grace and truth by Iesus Christ 7. When it is opposite to the time wherein Christ was giuen it signifieth the whole policie gouernment of Moses as Gal. 3.20 Before faith came vve vvere kept vnder the lavv As also it signifieth the ordinance of the Priesthoode Math. 11.13 The lavv and the Prophets prophecied vnto Iohn a Heb. 7 12 10.11 8. The Law is somtime by a Metonimie taken for rule authority soueraignty and commaund or that force which constraineth a man to any thing as when it is said The lavv of the spirit of life the lavv of Sinne and death b Rom. 8.2 the Lavv of the members c Rom. 7.23 But vvhat vnderstand you in this place by the vvord Lavv I vnderstand a law put into mēs hearts by God afterwards repeated by Moses which cōmandeth holy and iust things promiseth eternal life on this condition If thou shalt do all these things Again it threatneth a curse if a man faile but in the least of them d Iam. 2.10 Gal 3 10. What Epithets and titles be giuen to the Lavv in Scripture Diuers but in diuers respectes For when comparison is made betweene the Law and Gospell especially in the article of Iustification then Paule giueth the law such termes and appellations as seeme ignominious but this is by relation 1. By our fault not any fault in the Law For he calleth it a Schoole-maister a prison that shutteth vp a Gal 3.23.24 the yoake of bondage b Gal. 5 1 the povver or force of sinne c 1 Cor 15 56. the operation of vvrath and of death d Rom. 4.15 7.5 vveake and beggerly elements of the vvorld e Gal. 4.9 the ministerie of death and condemnation the killing letter f 2 Cor. 3 6 7.9 the hand vvriting vvhich is against vs g Col 2 14 the Testament vvhich begetteth vnto bondage h Gal. 4 24 But being considered by it self as a Doctrine published by god it is called a holie Lavve and a holy and good commaundement i. a vvord of life a cōmandement vvhich is vnto life i Rom. 7 12 Who is author of the Lavve k Act 7 58 l Rom. 7 10 God himself who in the beginning put it in the minds of men then in Mount Sinah he engraued it in tables of stone and gaue it Moses to be published m Exod 32 16 What ioynt causes Ministers vvere there in publishing the lavv 1. The Angels who were not the authors but messengers and witnesses imployed in the publication of the Lawe which was done by God
end which is common both to the Law and Gospell or in the manner of obtaining righteousnesse for the doctrine of the law is the law of works which preacheth of doing and giueth the reward to him that doeth the law but the Gospell is the law of faith which imputeth faith unto righteousnesse to him that doth not worke but beleeueth in him who iustifieth the vngodly Rom. 3.21 4.5 10.5 Moreouer the law requireth of man a mans owne proper righteousnes and perfect obedience to all the commandements of God which he is bound in his owne behalfe to performe Leuit. 18.5 Mat. 19.17 If thou vvilt enter into life keepe the commaundements but to him that hath not this obedience it threatneth a curse b Deut 7 2. Gal. 3 10 But seeing it is impossible for man to attaine this end by reason of the corruption of the flesh c Rom 8 3.7 the Gospell offereth vs the righteousnes of another namely of Christ to be receiued of vs by faith that they which beleeue the Gospell may haue by imputation that which the law requireth to be in a man by propertie Rom. 5.19 By one mans obedience shall many be made righteous And Christ is the fulfilling of the law vnto righteousnes to euery one that beleueth Rom. 10.4 or which commeth to the same effect we may thus say The law demādeth the sum of our debt the Gospell publisheth the remission of it 3 They differ in the forme or difference of the promises for the promises in the law of eternal life temporall benefits are conditional That is they require the condition of perfect fulfilling the law as a cause as for example If thou do these things thou shalt liue in thē where the particle If for because expresseth the cause for our obediēce is required in the law as a cause But the promises of the gospel are free are not giuē because of fulfilling the law but frely for Christs sake Therfore whē it is said If thou beleeue the particle If is not causal but syllogistical that is it sheweth a consequence neither is there signifyed by it a cause or desert but a mean instrumēt without which applicatiō of Christs benefits cānot be made Therfore the particle freely doth especially make a difference betwixt the gospel the law Rom 3.24 Being iustified freely by his grace through the redemption of Iësus Christ which grace is set forth by many parables in the gospell 4 They differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by the effects adiuncts efficacy office of either of them For first the law teacheth good works neither doth it minister strength to the auditors therof by which they may performe those works neyther changeth the minds of men for of the law Moses speaketh thus Deu. 29.4 Ye haue heard seen but God hath not giuen you an vnderstanding hart But the gospell endoweth the saints with the holy ghost which spirit doth also giue that which the gospell requireth to wit faith Ier. 31.33 I will write my law in their hearts not with inke but vvith my spirit And the Apostle Gal. 3.2 speaketh thus This one thing I vvould knovv of you haue you receiued the spirit by the vvorks of the lavv or by the hearing of faith Therfore Paul 2. Cor. 31.8 calleth the lavv the ministery of death vvritten in the tables of stone but the gospell the spirit planted in the heart and ver 9 he calleth the law the ministery of condemnation but the gospell the ministery of righteousnes 2. Againe the law sheweth the disease accuseth exasperateth and laieth open sins but doth not take them away Rom. 3.20 But the gospell couereth sin and healeth the disease by declaring and pronoūcing free pardon of sins by Christ alone for this cause no man could euer be iustified by the law but by faith of the gospell we are all iustified 3. In the law is reueiled the wrath of God vpon euery man in the gospell without the law is reueiled the righteousnes of God from faith vnto faith Rom. 1.17 3.21 5 Lastly the Law and the Gospell do differ in the application to the obiectes or degrees of men for as the Apostle commaundeth 2. Tim. 2.15 that Doctors should rightly cut the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preaching of the law properly belongeth to the impenitent and they who are not yet conuerted and those who continue in their sinnes hypocrites and secure persons as Christ Mat. 22.37 vseth the threatning of the law against a proud Lawyer Therefore saith the Apostle 1. Tim. 1.9 The law was made for the vniust But the Gospell belongeth to the repentant Therefore Christ in Luke 4.18 out of Isay 61.1 teacheth that the Gospell is to bee preached to them that are poore in spirit and of a contrite heart Therefore also Luke 7.48.50 he preached grace and mercie to the penitent woman Is it necessarie and profitable to know the difference of the Law and Gospell It is for the name it selfe doth cleeeely proue that the law is one kinde of doctrine and the Gospell another 2 Because the not knowing of this difference is a fountaine of error obscuring the light of the doctrine of Christ of the righteousnes of faith of perturbations of conscience On the contrarie by the difference of them both the office and benefits of Christ are better vnderstood 3 The Church is discerned and acknowledged from other sects and true faith and conscience is kept in great and true horrors of conscience What things are repugnant heerto 1 The error of the Papists who make no difference betwixt the Law and the Gospell but transforme rhe Gospell into a law and call it a more perfect law saying also that the old law was a law of feare the new a law of loue and that Christ hath merited and doth giue to vs that grace whereby we may fulfill the commaundements and by them attaine righteousnesse and eternal life 2 Of the Monks who cal those things which Christ Mat. 5 38. 6.31 19.11.12.21 speaketh to expound the lawe to lance the conscience and to stirre them vp to a desire of himselfe counsels onely necessary for them who desire something more perfect then the law of Moses commaundeth of this nature they faine three things chiefly to be deliuered by him 1. of not reuēging 2 of pouerty 3. of virginity but the precepts they say are necessary to al men where as on the cōtrary there is not the least word which Christ spoke which wee must not obey 3 The error of Pelagius and the Schoolemen who haue taught that the Patriarches were iustified and saued by obseruation of the law of nature the Iewes by keeping the law of Moses but Christians by obseruation of the new law of the Gospell The two and twentieth common Place Of the difference of the old and new Testament What signifieth the word Testament PRoperly it signifieth the iust and true meaning of our
Act. 7 53. Ye haue receiued the Lavv by the ordinance of Angels And Gal. 3.19 The Lavv vvas ordained by Angels in the hand of a Mediator or messenger that is it was giuen to Moses his Messenger by the ministerie of Angels 2. Moses who was specially appointed by God Exod. 19.3.20 Iohn 1.17 The Lavv vvas given by Moses which is confirmed Act. 7.38 For Moses being the messenger betwixt God the people n Deut 5 5 comming downe twise from the mount brought to the Israe it es the two tables of the Law which hee had receiued from God by the ministery of Angels What is the matter or argument or obiect of the Lavv The loue of God and of our neighbour Mat. 22.37.39 Thou shalt loue the Lord thy God vvith all thy heart and vvith all thy soule and vvith all thy thought and thy neigbour as thy selfe Of hovv many sorts is the Lavv of Moses Of three sorts Morall Ceremoniall and Iudiciall Deut. 6.1 These are the Precepts and ceremonies and iudgements which the Lord commanded Rom. 9.4 To the Israelites pertaine the couenants and the seruice of God and the giuing of the Lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereof the first sort are common to Iewes and other nations the latter sorts were priuate and proper to the Lawes of that people and bodie What is the Morall Lawe It is a precept and ordinance made by God containing a rule of liuing godly and iustly before God requiring of all men a perfect and perpetuall obedience towards God and such a Lawe it is as promiseth eternall life to them who perfectly obey but threatneth death and damnation to them who performe it not perfectly according to those sayings Hee that doth these things shall line in them Leuit. 18.5 Deut. 27.26 Gal. 3.12 Deut. 21.23 Gal. 3.10 Cursed is he who doth not all the words of the Lawe And it is called Moralis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is a perpetuall rule to liue by by which euery mans manners are to be tried both towards God and towards his neighbour this is summarily comprized in the ten Commandements or Decalogue Exod. 20.10 What difference is there betwixt this morall Law and mens Lawes which concerne manners A very great difference For humane Lawes do onely require or forbid outward workes and a discipline onely for fashion and orders sake and onely require of vs an inward moderation of our affections after the iudgement of our owne minde But the lawe of God doth not onely require outward deedes but a conuersion of mans whole nature vnto God absolute obedience and an orderly framing of all affections to the eternall rule of Gods minde and also spirituall motions agreeing entirely and purely with the law Which thing Paule meaneth when hee saith Rom. 7.14 The Lawe is spirituall And Deut. 6.5 Thou shalt loue the Lord thy God with all thyne heart and thy neighbour as thy selfe Also these words declare so much Thou shalt not couet Exod. 20.17 Besides in mans lavves are denounced temporall in Gods both temporall eternall punishments Is the Morall Law another Lawe then the Lawe of Nature No. What needeth then the promulgation of the ten Commandements 1. Because since Adams fall darknesse hath surprised the mindes of men which maketh the knowledge of the Law of Nature more obscure as also his assent to obey is weake and there is a great obstinacie and resistance of the inferiour partes in him 2. Because God would by this new publication declare and testifie that hee is author of the Lawe of nature and of the naturall notions in man also he signified hereby that hee would not haue his Law to be forsaken 3. He would haue the expresse voice of his iudgements against sinne to bee extant and that it should bee knowne that punishments fell not by chance but by the order and appointment of God 4. That there might appeare a certaine manner and order of worshipping God What is the end of the Law 1. Tim. 1.5 The end of the commaundement is loue out of a pure heart a good conscience and faith vnfained Can we performe that obedience to the Law which it requireth That euen the regenerate can not doe it it is proued not onely by vniuersall experience and testimonies of Scripture as Ecclesiastes 7.21 Prouerb 20.9 1. King 8.46 There is not a iust man vpon the earth which doth good and sinneth not Psalm 14.2.2 In thy sight shall none that liueth be iustified And Rom. 7.21 When I would doe that vvhich is good for hee speaketh in that place of one and the same worke which is good euill is present with me Phil. 3.12 Not as though I had already attained to it or were already perfect but also the new way into heauen shewed vnto vs that is Iesus Christ our Lord doth clearely euict annd manifest it For if righteousnesse be of the lavv saith Paule Gal. 2.21 Christ dyed in vaine Is God therefore vniust because he requireth these things of vs vvhich vve cannot doe Farre be it we should say so for he asketh againe of vs that which is his owne and which before hee had giuen vs for hee gaue to our first parents in their creation a power and ability to performe the Law Euen as if one should lend any man money and the debter should by his negligence and fault spend or lose it and is no more able to pay notwithstanding the creditor can not bee proued to deale vniustly if he demaund the lent money of him his heires But hovv can these tvvo sayings vvhich are thought to bee Ieroms be reconciled Cursed is hee vvho saith that God commanded impossible things and cursed is he vvho saith the Lavv is possible They are to be reconciled by a distinction of times and subiects God did not commaund impossible things namely to our first parents before the fall neither also to the regenerate vnto whom the Law is possible by grace And this is 1. First by imputation of Christs satisfaction and remission of sinnes for Christ is the end or scope the fulfilling or perfection of the Lavve for righteousnesse vnto euerie one that beleeueth Rom. 10.4 And Ambrose saith He hath the fulfilling of the Lavv that beleeueth in Christ 2. Secondly by the beginning of a renouation which is wrought by the holy ghost vnto some degree of a good conscience according to which they are called perfect a Phil. 3.15 1 Cor. 2 6. but are so by an imperfect perfection b Philip. 2 12 In this sense the commandements of God are not grieuous c 1. Iohn 3 5 because they haue the forgiuenesse of sinnes ioyned to them d Rom 6 14 and because the spirit of renouation worketh in the beleeuers such a will that they are delighted in the Law of God e Rom 7 22 But the Law is impossible namely to a man in this corrupt nature in his owne strength and actions and the Scripture feareth not to
afflicted consciences and refresh them whereupon it is called the good word of God e Heb. 6.5 6 To heale them who are sicke in spirit therefore it is called the wholsome word f Tit 2.8.6 7 To quicken them who are dead in their sinnes therefore it is called the word of life g Philip. 1.16 8 To pacifie troubled consciences therefore it is called the Gospell of peace h Ephes 6 5 9 To establish the kingdome of God therefore it is called the Gospell of Gods kingdome 10 To turne vnto death to the vnbeleeuing but vnto life to thē which beleeue i Marc. 1.14 for which cause it is called the sauour of death vnto death 2. Cor. 2.16 but this is accidentall and the Jauour of life vnto life As an oyntment giueth strength to the Done but destroyeth the beetle of life saith Nyssenus Finally to preserue vs vnto eternall life whereupon it is called the Gospell of our saluation l Ephes 1.13 But whence proceedeth this efficacie of the Gospell From God alone by the holy Ghost and hereupon Rom. 1.16 The Gospel is called the power of God to saluation vnto euerie one that beleeueth by a definition taken from the effect So 1. Cor. 1.18 that is it is a liuely and powerfull instrument of Gods power which sheweth it selfe in working in vs the knowledge of our saluation therefore it is named the Scepter◠of Gods power m psal 110 2 and the arme of God n Isac 53.1 But in the 14. of the Reuelation vers 16. it is called the eternall Gospell not in respect of the dispensation which had the originall in Christs time and shall make an end with this world but in regard of the efficacie and vertue which beginning from the creation of the world shal last for all eternity How many parts of the Gospell are there Two 1. Preaching Repentance 2. And promise of Iustification or remission of sinnes Luke 24.47 Is it the proper office of the Law or of the Gospell to preach repentance If by the name of repentance you vnderstand not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not contrition and sorrow for sinne but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a sauing conuersion to God by faith it is the dutie and office of the Gospell being taken for the whole ministerie of the New Testament not of the Law 1 Because that which offereth us grace to that also it belongeth to inuite vnto repentance but the offer of grace is made by the Gospell Therefore Christ will haue repentance to be preached in his name Luke 24.46 2 Because Baptisme which is a visible preaching and marke of repentance which consisteth in mortification of sinne and raysing vp of the new man a Rom. 6.3 is not a Sacrament of the law but of the Gospell b Mark 16.16 3 Because true repentance cannot be without regeneration but no man is regenerated c 1 Pet. 1.23 but by the Gospell the holy Ghost working within him by faith b Mark 16.16 4 Because faith and repentance are vnited by an inseparable coniunction but faith is preached by the Gospell and is infused into men by the meanes thereof and is wrought in our heartes by the holy Ghost d Iohn 17 20. Thererfore also repentance 5 Because the Law worketh death 2. Cor. 7.10 therefore it worketh not that griefe which is according to God and therefore not true repentance neither 6 Because repentance and forgiuenesse of sinnes are ioyned together by an vnseparable bond e Luk. 24.46 7 Because that which Luke 9.6 calleth to preach the Gospell the same is expounded by Marke to preach that men should repent that he may teach vs thus much that the Gospell is the preaching of repentance and of forgiuenesse of sinnes in Christs name Notwithstanding we confesse that the law is a preparation to repentance and that it detecteth the sinnes knowne to it f Rom. 3.20 but the Gospell onely inuiteth vs to the true and sauing repentance for them What opinions are against this doctrine 1 A sinister and peruerse exposition of the words of Augustine De fide operibus cap. 9. That the proper doctrine of the Gospell is not onely concerning faith but also concerning the works of the faithfull Of Ierome in his preface vpon Marke saying that there are foure qualities of the Gospell 1. Precepts commaunding to decline from euill 2. Commaundements enioyning vs to do that is good 3. Testimonies shewing vs what we must beleeue concerning Christ 4. Testimonis of examples which shew perfection as Learne of me for I am lowly and meeke Mat. 11.29 2 The blasphemie of the wicked who say the Gospell is a firebrand of sedition and a foule puddle and sinke fraught with many mischiefes The one and twentieth common Place Of the agreement and difference of the Law and Gospell Are the Law and Gospell doctrines one opposite to another NO but onely diuers and seuerall so as in some things they agree in others there is a great difference In what things doe they agree 1 In the efficient cause For one and the same God is author of the Law and Gospell 2 In their last end for God doth require the verie same thing in the Law and Gospell if we consider the last end namely ful perfect and spirituall righteousnesse which leadeth to eternall life for without perfect righteousnesse that is entire obedience to Gods law no man entereth into life and looke what things the Law requireth namely satisfaction for both the fault and punishment and most perfect obedience these doth the Gospell bring to them which beleeue in Chtist and so by the Gospell the Law is established not destroyed Rom. 3.31 But wherein doe they differ 1 In the manner of knowledge for the Law is knowne in some sort by nature for as it is said Rom. 2.15 The Gentiles shew the worke of the Law vvritten in their hearts But the Gospell is not perceiued by no sharpnes of reason But of it it is said Ioh. 1.18 No man hath seene God at anie time the sonne vvho is in the bosome of the father he hath reuealed him to vs. And Ephes 1.9 a Colos 1.16 2 Tim 1 10 The Gospell is called a Mysterie that is a secret hidden from euerlasting and made manifest by the ministerie of the spirit And 1. Cor. 1 23. We preach Christ crucified foolishnesse to the Gentiles and a stumbling blocke to the Iewes And 2.7 We speake the vvisedome of God in a mysterie euen the hid vvisedome vvhich God hath determined before the vvorld vnto our glorie vvhich none of the Princes of this vvorld hath knowen 2 Againe in order of the manifestation because the law goeth before the Gospell followeth by nature publication and ministerie Also in respect of the minister for the minister of the law was Moses the minister of the Gospell is Christ a Ioh 1 17 7 22 Likewise in the maner of comming to the
that Land when he had receiued it but is aduanced and lifted vp higher by a greater promise For thus he heareth God speake to him I am thy protectour and thine exceeding great reward So Dauid from temporall blessings riseth to that highest and last blessing Ps 73.26 The Lord is my portion for euer And Psal 16.5 The Lord is the portion of mine inheritance and of my cup thou shalt maintaine the lot of mine inheritance As on the contrarie the depriuation of that Land as being a signe of eternall life was acounted a curse But in the new Testament we are led the direct way without any turning vnto meditation of eternal life these earthly and grosse helps being omitted What is the other difference It is takē frō the Doctrin annexed to it or frō the maner of leading men to the fountaine and author of saluation and the knowledge of mercie in Christ for before the comming of Christ the administration was more burthensome troublesome and costly for God brought vp and led the auntient Fathers more straitly by laying vpon them the tuition and gouernment the teaching and obseruance of the Law a Gal. 3.24 4.1 2.3 with hard conditions and laying vpon them the yoake of many seuerall ceremonies b Act. 15.10 and the burden of his curse also But vs he intreateth more kindly and liberally without that hard strict exacting of the performāce of the Law the burthen of the curse being removed from our shoulders that intolerable yoak of ceremonies by the preaching of the Gospel Mat. 11.28 Come vnto mee all yee that are weary and heauie leaden and I will refresh you Take my yoake vpon you for my yoake is easie And from this adiunct doth Ierem. 31.31.32 take a difference betwixt the Old and New Testament by a Metonimie of the Adiunct for the Subiect calling the Lawe of Moses considered by it selfe and in it selfe a Legall and auntient Couenant because it was the law of creation whereby God tooke of vs assurance and full couenant for our perfect obedience to be performed by our owne strength a Gal. 3.12 Math. 19 19 17. Deut. 6.5 Luk. 10.27 But the Gospell couenanteth with vs that perfect obedience shall be giuen vs by him of his free voluntarie fauour is therefore a nevv and free Couenant b Ephes 2.8 Iohn 6.45 So also in respect of this adiunct the Apostle 2. Cor. 3.6.7.8.9.11 and Gal. 4.24 Compareth the Old testament or Law with the New testament or Gospell and the Old hee calleth the Letter the ministerie of death and condemnation consisting in the Letter and ingrauen in stones because the law in respect of them that heare it hath no more power then any writing in it selfe void of all force and can do nothing else but accuse vs of vnrighteousnesse wrap vp all mankind in the curse But the New Testament so farre forth as it is opposed to the law being considered by and in it selfe nakedly hee calleth the Spirit and the ministerie of the Spirit and righteousnesse that is the preaching of the Gospell because it reuealeth the mercie of God by which wee are iustified renewed by the spirit of Christ whom the Gospell hath being ioyned vnto it who also giueth to the elect that faith which he requireth of vs. Againe he calleth the Old testament a testament of bondage because it breedeth a seruile feare in our mindes because the law by adding a most hard and impossible condition can stirre vp nothing in our heatts but the feare of Gods wrath But the new he calleth a Testament of Libertie because it stirreth vp the beleeuers to a sonne-like trust in God Rom. 8.15 Yee haue not receiued the Spirit of bondage again vnto feare but the spirit of adoption by vvhich vve crie Abbafather What is the third difference It is taken from the qualitie and maner of reuelation for in the Old testament all things were set downe more darkly and the Old testament did shadow out Christ to come by promises types figures ceremonies and diuers rites and it was a portraying and sleight shadowing of the New testament for as the high priest himselfe was a type of Christ a Heb 8 1.2 9.7.8.9.11 likewise also the mercie seate b Rom. 3.24 So also were the sacrifices shadowes yea visible Sermons of Christs passion as also the purifications in the Law did shadow forth the only true expiation and pacification for sinnes which was to be made by the bloud of Christ as it is said Heb. 10.1 The Lavv had in it a shadow of good things to come not the very Image of the things But the new is administred more clearely plainely by the preaching of the Gospell by Baptisme and the Supper of the Lord it also giueth vnto vs the present inheritance and solid bodie or it sheweth vnto vs Christ who is giuen c Act. 1.8 Mat 26.28 And in respect also of this adiunct the New testament is opposed to the Old d Heb. 10.1 c. And the Old was confirmed by the slaughter of beasts and the sprinkling of their bloud but this by the bloud of Christ whereupon Christ saith at his Supper Luk. 22.20 This cup is the New Testament in my bloud The Old was temporarie and to be abolished is taken away by the comming of Christ because it had a resemblance of things to come but this because it giueth vs the bodie it selfe and the trueth of the thing it is eternall and shall neuer perish Psal 110.4 The Lord hath sworne and it shall not repent him Thou art a Priest for euer c. Thefore Augustine saith In the Old Testament is a hiding of the New in the new a manifestation of the Old What is the fourth difference It is taken from the measure of the Spirit because now is greater abundance of the Spitit in the New Testament and a greater knowledge then was before vnder the old testament if you consider the bodie it selfe of the Church a Act. 2 17 Iohn 7.38 39 Ierem. 31 34 Isa 11.9 54 13 Iohn 6.45 1 Cor. 2.10 1. Ioh 2 20.27 For although there were many vnder the Old testament who seeme to haue beene endewed by God with greater gifts then any vnder the New yet wee must iudge of the abundance and greater efficacie of the spirit vnder the new Testament not in respect of euery particular man amongst the faithfull but of all in generall or the whole Church together Hereupon Ioel. 2.28 I will poure out of my Spirit vpon all flesh that is I will giue it in great abundance Hence also the old testament is called by Paul a testament of the Letter c 2. Cor. 13.6 But the new is Spirituall because God doth shew more power of the spirit in the preaching of the Gospell then of the Law What is the last difference It is in the largenesse and newnesse of the people of God gathered together out
plainely appertaining to law For by being iustified the Apostle meaneth that a man is accompted iust being by the sentence of the heauenly Iudge acquited from condemnation and guiltines Which appeareth by the opposition of Iustification and Condemnation which Paule setteth downe Rom. 8.33 VVho shall lay any thing to the charge of Gods children It is God that iustifieth who shall condemne Iustification therefore according to the meaning of Saint Paule is a certaine pronouncing of sentence and as I may so say indeed rather a pronouncing iust then a making iust How many waies is a man said by Saint Paule to be iustified Onely two waies a Rom. 10.3 4.5 eyther by his owne righteousnesse that is to say by works or by the law as Rom. 2.13 The doers of the law if there be anie must bee vnderstood shall be iustified which is called Legall iustice or the righteousnes of the law Or else by faith or by the righteousnesse of another namely Christ that is to say by faith Rom. 5.19 VVe are iustified by faith which is called Euangelicall iustice or the righteousnesse of the Gospell VVhat doth this signifie to be iustified by workes Not as some thinke to get a habit of righteousnesse by iust works or to be made iust by workes but to be iudged and pronounced iust by reason of obedience yeelded vnto the lawe Or he is said to be iustifyed in whose life there is found that puritie and holinesse which deserueth the testimonie of righteousnesse before the throne of God after which sort Paule teacheth that no mortall man is iustified Rom. 3.20 By the workes of the law no flesh is iustified that is to say By the act whereby the law is performed or by the performance of the law no flesh shall be iustified Which sentence though in Greeke and Latine it be particuler yet in Hebrew it is vniuersall because the negatiue particle doth not agree with the Note or vniuersall signe none but with the verbe VVhat doth this signifie to be iustifyed by faith To be iustified by faith is to be acquited from sinne for Christs sake apprehended by faith Or he is said to be iustified by faith who being excluded in regard of his owne righteousnesse that is the righteousnesse of works doth by faith apprehend another righteousnesse that is the righteousnesse of Christ wherewithall being cloathed he doth appeare before God not as a sinner but as a iust and righteous man a Gal. 3.27 Ephes 5.17 Apoc. 7.14 What is iustification It is not the giuing of the holy Ghost regeneration or the infusion of a new qualitie or the preaching of Iustice or if wee shall speake Philosophically not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutation or a motion toward the attayning of righteousnesse but it is the sentence of the heauenly Iudge whereby he doth in respect of the merit of Christ of his owne meere grace and fauour not impute vnto the sinner his sinne vnto death but imputeth the righteousnesse of Christ offered in the Gospell to his owne glorie and life eternall Or it is a free discharge from sinne and death both at once and an imputation of righteousnesse vnto life eternall and to the glorie of God and that for Christs sake and his righteousnes with both which being clothed wee appeare before the tribunall seat of God holy and vnblameable What be the parts of Iustification Two The former part is Remisson or Absolution and that twofold first from sinne secondly from death For first God from his tribunall seate pronounceth vs free from sinne for although sinne be in vs in deed yet because all that sinne how much soeuer it be is couered with the righteousnesse of Christ and therefore is not set before the eyes of God the Iudge God doth pronounce vs to be so freed from the same as if there were none at all in vs. And then secondly after he hath acquitted vs from the cause of death namely sin he doth also acquite vs from the punishment and death it selfe which is the wages of sinne Rom. 6.23 The later part of Iustification is Imputation whereby the heauenly Iudge doth iudge vs to be iust by the merite of another and doth adiudge vs vnto life eternall for th merit of another And this later is a kinde of effect of the former for hee that is iudged iust it must of necessitie follow that he be adiudged vnto life The Prophet Dauid 9.24 Seuentie weeks are determined vpon thy people and vpon thine holy Citie to finish the wickednesse to seale vp the sinnes to reconcile the iniquitie and to bring in euerlasting righteousnesse And Paule Romanes 3.4.5 By the first parte our debt is taken away and by the later our want is prouided for Also Remission healeth the guilt of sin the imputation of the righousnesse of Christ healeth the corruption and euill it selfe wherewithall the nature of mankinde laboureth and is laden VVhat is the efficient cause of Iustification Not man eyther from himselfe or from any other conferring any thing for that in the act of iustification man doth only behaue himselfe as a subiect and sufferer but God is the efficient cause who accompteth the obedience of Christ as if it were receiued from vs. For that saying of the Lord standeth firme Esa 43.25 I euen I am he that take away thy iniquities for mine owne sake I wil remember thy sinnes no more Which principle of Diuinitie the Iewish Scribes did also acknowledge as true Marke 2.7 VVho can forgiue sinnes but God alone and Rom. 4.5 But beleeueth in God that iustifieth the vngodly that is to say him that in himselfe is wicked he accompteth righteous in Christ And Rom. 8 33. God is he that iustifieth who is it that condemneth And hereupon it is that it is called the righteousnesse of God Rom. 1.17 3.21.22 Not that essentiall iustice of God whereby he is iust in himselfe neyther yet that communicatiue iustich which he doth communicate to his elect by the holy spirit but it is so called of the efficient cause namely because God doth freely impute or accompt the same vnto vs and partly also from the obiect because it alone is able to beare the rigour of Gods iudgement and to stand before his tribunall seat and therefore it is called euerlasting Dan. 9.24 because it was decreed by him from euerlasting VVhat is the cause of iustification working together with God Christ who by his merit and obedience hath purchased Iustification for vs. Rom. 5 9. VVe are iustified by his bloud and 2. Cor. 5.18 VVe are reconciled by Christ VVhat is the precedent cause Not the foreseeing of good works to come or of faith nor the estimation of works present but onely the grace of God not that which is freely giuen or infused whither it be faith or whether it be charitie but grace freely giuing that is to say the good will of God or the good pleasure of God a Ephes 1 9 and his loue toward vs men
perfect obedience of Christ but our sanctification hath the Lawe for his obiect 4. In the nearest efficient cause Iustification hath not the cause in vs because it dwelleth not in vs Sanctification hath the will which is the beginning of all humane actions for the beginning of action is deliberation of deliberation will and reason And in respect of the persons efficient for Tit. 3.5 Regeneration and Renouation are attributed vnto the Holy Ghost as to the efficient But iustification is wholy ascribed vnto Christ In thy seede shall all nations be blessed Gen. 22.18 5. In effects Iustification absolueth and acquiteth vs beefore Gods Iudgement Seate Sanctification doth not so 6. Iustification is an act vnseparable but Regeneration is an act separable because it is not perfected in an instant but by a certaine order or successiuely and by degrees according to the good pleasure of God and it is here begunne and shall be perfectted in the life to come Moreouer Iustification is a matter of meere gift but regeneration is a matter of our obedience 7. Paule doth notably expresse the difference of him that is to bee iustified and him that is to bee regenerate for hee that is to be iustified lamentably crieth out of his inherent righteousnesse Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death But flying to imputed righteousnesse which is grounded only vpon mercie hee doth exceedingly reioyce and with a ful confidence tryumpheth ouer life death and al aduersities whatsoeuer Rom. 8.33.34 c. What are the instruments or meanes of iustification The instrumentall cause outwardly shewing and offering the benefit of iustification is the voice of the Gospell Rom. 1.16 The Gospell is the power of God to saluation to all that beleeue that is to say it is the instrument of God truely powerfull and effectuall to saue For the righteousnesse of God is thereby reuealed from faith to faith Hereupon it is called the word of beleefe a Act. 5.20 the vvorde of saluation b Act. 13.26 the word and ministerie of reconciliation c 2. Cor. 5.19 The administring causes and witnesses of this blessing but not the sellers thereof are the ministers of the Gospell according to that Iohn 20.23 Whose sinnes yee remit they shall bee remitted and whose sinnes yee retaine they shall bee retained And 1. Tim. 4.16 Take heede vnto thy selfe and vnto Doctrine continue therein for in doing this thou shalt both saue thy selfe those that heare thee namely because faith is by hearing and hearing is by preaching The instrumentall cause inwardly is also twofold 1. The instrument giuen by God or the hand apprehending and receiuing the grace of Iustifycation offered is sauing faith infused into the beleeuers by the Holy Ghost Rom. 3.28 Therfore vvee conclude that a man is iustified by faith without the workes of the lawe So euery where By faith d Gal. 2,6 Through faith e Eph 2.8 of faith f Rom 3 28 for these are all of one signifycation but in no place are we said to be iustified or saued for faith Rom. 10.8 This is the vvord of faith which we preach And hereupon it is called righteousnesse of faith in regard it is apprehended by faith when the Gospell is beleeued 2. The inward sealing cause is the holy ghost who sealeth Iustification in our hearts so as wee cannot doubt therof Eph. 1.13 Wherein also after that ye beleeued ye were sealed with the Holie spirit of promise which is the earnest of our inheritāce And 1. Cor. 6.11 You are iustified by the spirit of God in the name of our Lord Iesus Christ 3. The outward sealing causes are the Sacraments the one of initiation or entrance the other of Redemption Rom. 4.11 He receiued the Circumcision as the seale of righteousnesse which is by Faith Also 1. Cor. 11.23 and Tit. 3.5 He hath saued vs by the washing of the new birth and renewing of the holy Ghost In what sence then are we said to be iustified by faith Not by any inward dignitie or merit of faith it selfe not as it is a worke or new quality in vs not by any force or efficacie of Iustifying taken from Charitie nor because it hath charitie adioyned to it or worketh by it not because faith doth participate of the spirit of Christ to the end the beleeuer may be made righteous for that wee are commaunded to seeke righteousnesse not in our selues but in Christ a 2. Cor 5 2◠But wee are iustified by faith in regard it doth receiue and embrace the righteousnes that is offered in the Gospell Rom. 1.16.17 The righteousnesse of Christ is reueiled from faith to faith For as to iustification faith is a thing meerely passiue bringing nothing of our owne to procure vs fauour with God but receiuing that from Christ which is wanting in and toe our selues How then is faith said to be imputed for Righteousnesse Not absolutely but by Relation namely when it is vnderstood not to be alone but with his obiect Christ crucified as Rom. 3.22 The righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And verse 25. through faith in Christes bloud In which places by the word faith by a metonymie of the thing cōtaining for the thing cōtained Christ crucifyed is vnderstood but as he is apprehēded by faith In this sence Faith was imputed to Abraham vnto righteousnes or for righteousnes Rom. 4.9 And faith is imputed for righteousnesse vnto euerie one that beleeueth that is to say Christ crucifyed apprehended by faith is accounted our righteousnesse It is accoūted I say of god pronouncing from his tribunal seat the sentence of righteousnesse Euen as therfore the hand that receiueth a treasure that is giuen doth not enrich vs but the treasure that is it that enricheth so neither doth the work or action of faith iustify vs but Christ himself whom we apprehend by faith And this is that that the sound Diuines say that we are iustifyed by faith Correlatiuely that faith is imputed for righteousnes by reason of the obiect which assertion is plainly proued by that of Paul Rom. 3.27.28 Gal. 2.16 Where this sentence We are made righteous by faith is opposed vnto this proposition Wee are iustified by vvorkes as beeing contradictories Wherefore it is manifest by the nature of contradiction that no man is iustified by faith as it is a worke either our worke or Gods worke in vs but as it includeth the merit of Christ To speake properly and simply incredulitie is repugnant vnto faith and to the workes of the Lawe not working or the intermission of good workes is opposite but in respect of Iustification faith which resteth vpon the merit of Christ and workes which rest vpon the merits of Christ are contraries Hereupon also it is that Paule doth oppose the righteousnesse of the lawe and the righteousnesse of faith as contraries betweene themselues when Phil. 3.9
He renounceth his owne righteousnesse which is by the Law resteth vpon the righteousnesse which is by the faith of Iesus Christ or from God by faith Why is the exclusiue particle alone added in this proposition We are iustified by faith alone That it might be vnderstood that the promise of saluation is receiued by faith alone and doth not depend vpon any worthinesse or merit of our worke Can this exclusiue particle alone bee prooued by Scripture Yes it may for Mar. 5.36 it is in expresse words where Christ comforting Iairus saith vnto him Feare not only beleeue In which words Christ doth plainely declare that hee looketh for nothing but faith alone without which it is impossible to please God Heb. 11.6 2. There is asmuch in effect Gal. 2.16 Where Paul saith that men are not iustified but by faith adding expresly not by works R◠3.28 without works for he that taketh away righteousnesse from works doth soundly enough ascribe it vnto faith alone The same thing the word freely Rom. 3.24 confirmeth For this word excludeth all maner of merit and desert from him to whome is done either good or euill as Ps 35.19 They hated mee freely vvithout a cause that is without any cause of hatred proceeding from me 3. The Apostle Rom. 10.3 pronounceth that the Iewes were therefore not subiect to the righteousnesse a Gal. 3 2. of God because they would establish their owne righteousnes together with the righteousnesse of faith And Phil. 3.7.8 hee affirmeth that although hee were vnrebukeable concerning the Lawe before men yet he did account it as dung that hee might obtaine that righteousnesse which is of God through faith shewing that it is not posible that faith and workes should be set together as parts or causes of righteousnesse 4. The necessitie of maintaining the honour of Christ and of comforting an afflicted conscience in the combat doth require the exclusiue particle onely 5. To the Scripture may bee added the opinion of the fathers for Gennadius the interpreter of Paule saith In his exposition vpon the 3. chapter of the Epistle to the Rom. For righteousnesse is euen to beleeue onely And Ambrose They are iustified freely because working nothing neither doing asmuch againe they are iustified by faith alone VVhat then is it that the particle onely or alone doth exclude in that sentence wherein wee are said to be iustified only by faith or by faith alone Not the causes concurring which are without vs but onely the causes of the same kinde and rancke with it selfe which are within vs that is to say not the grace or mercie of God that iustifieth nor the merit of Christs death which is imputed vnto vs for righteousnesse but only the workes or qualities of vs our selues and of the saints Wel therfore is it said that faith alone iustifieth because it is the onely instrument sole facultie in vs by which we receiue the righteousnesse of Christ So God iustifieth as the efficient cause Christ by his obedience as the meritorious cause faith alone as the instrumentall cause But vvhy doth Paule adde Rom. 4.6 VVithout the vvorkes of the Lavve Not because hee would not haue them perswaded but as denying them to be causes of mans Iustification But what vvorkes are they that Paule doth here exclude 1. Not onely ceremoniall workes as our aduersaries would haue it but euen morall workes also as appeareth by those sentences which hee alledgeth for the proofe of his assertion By the workes of the Lavv shall no flesh be iustified because by the Law came the knowledge of sinne Rom. 3.20 and therefore not righteousnesse And. Rom. 4.15 The Law causeth wrath inasmuch as no man is able to performe it and therefore it causeth not righteousnesse And Rom. 7.7 out of the Decalogue or morall Law hee citeth the tenth commaundement I had not knowne lust to be sinne if the Law had not said Thou shalt not lust Gal. 3.10 Cursed is euery one that abideth not in all things that are written in the booke of the Law to doe them And vers 12. The man which doth these things shall liue in them 2. The Apostle doth not only exclude those morall workes as the same our aduersaries would make vs beleeue which men as yet not regenerate do performe literally or by the meere light of nature without the grace of Christ inasmuch as the man vnregenerate being out of Christ can neuer do any thing well but the Apostle excludeth also euen the good works of the very regenerate men or the works of grace or those that proceed from faith For Abraham who is registred as an vniuersall patterne of all Iustified men was both iustified and regenerate when he performed those good workes for the which he obtained praise with men But with God he was not iustified but when he had many yeares excelled in holinesse of life God imputed only his faith vnto him for righteousnes Rom. 4.2.3 Neither doth the Prophet Habacuck speake of the faithles but of the faithful when he saith Chap. 2. vers 4. The iust shall liue by his faith And Dauid after he was regenerate cryeth out of himselfe and of other godly men Psal 32.1 Blessed are they whose iniquities are forgiuen And Psal 143.2 Enter not into iudgement vvith thy seruant O Lord for in thy sight shall no man liuing be iustified Yea and the Apostle himselfe 1. Cor. 4.4 I know nothing by my selfe yet am I not thereby iustified And no maruell for that indeede good workes are the effectes of Iustification and not the causes thereof 3. Our good workes are fewe imperfect and alwaies polluted and stained with some blemishes and spots that they receiue from vs. Esay 64.6 And 1. King 8.46 There is no iust man vvhich doth good and sinneth not For seing the forme of inherent righteousnesse is not thoroughly let in because after the sence of our aduersaries Iustification consisteth in motion it followeth that the contrarie qualitie which is sinne is not thoroughly let out and shaken off and so in that which is imperfect the reliques of sin do stil remaine And whereas Bellarmine maketh inherent righteousnesse to be perfect in respect of the habite and imperfect in respect of the action it is but a fond deuise of his owne braine for in truthe the perfection and imperfection of the action dependeth vpon the perfection and imperfection of the habite according to that of the Philosopher The best habit hath the best action Yea euen our former righteousnesse is put out of remembrance by our later sinnes Ezek. 18.24 4 Saint Iames saith Chap. 2. verse 10. He that faileth in one point is guiltie of all that is to say he is iustlie and worthily condēned of the breach of the lawe in generall for that he that breaketh one title hath offended against the Maiestie of the law giuer Whereupon commeth this rule The whole law is one copulatiue and that the breach of one commaundement draweth with it the
neglect and contempt of both tables yea and of the lawgiuer himselfe because there is but one and the same lawgiuer of all the precepts and the bodie of the law is entire and vnseperable 5 The person is not accepted and taken into Gods fauour for the workes sake but on the contrarie the works doe then please god when the person hath firste found grace and fauour in Gods sight And for this cause it is that it is written Gen. 4.4 that god had respect vnto Abell and his sacrifice And Hebrevv 11.4 By faith Abell offered vnto God a greater Sacrifice then Cain 6 Saint Paul 2. Cor. 5.18 testifieth that the preaching of free reconciliation with god is perpetuall in the Church so that the faithfull to the end of this life haue no other righteousnesse then that which is there described VVhy then doth Saint Iames Chap. 2 verse 21. say that Abraham vvas Iustified by vvorkes Because he speaketh not there of the cause but of the effect whereby iustification may be discerned For when Abraham had offered Isack his sonne vpon the alter he was Iustified through workes saith he that is he was found to be iustified euen before that time by faith that by his works as testimonies of his iustification And so a man is iustified by workes that is by the holinesse of his life he is approued to be such a person as is iustified by the obediēce of Christ which holinesse doth follow iustificatiō as an effect therfore is also a testimonie witnesse of the same After this sort also god is said at the latter day that he wil iustifie his elect by their workes For whereas there are two beginnings of things one of existence the other of knowledge Faith as the beginning of Existence causeth vs to bee iust and workes as the beginning of knovvledge make vs to be knowne to bee iust And therefore the Lord at the last day will propound the beginning of knowledge of the righteousnesse by faith which shall appeare in the eyes of all creatures Mat. 25.34 Come yee blessed of my father c. For I was an hungred and yee gaue mee meat c. VVhat vvas the state of the Question concerning Iustification in Saint Paules time or vvhereof was the controuersie in old time Of the efficient and meritorious cause of Iustification namely whether it were the satisfaction of Christ apprehended by faith or else our workes And the reliques of that controuersie remaine yet in poperie For although the subtiller sort of Papists doe ascribe the beginning of iustification that is the first iustification as they call it onely to the merit of Christ yet the progresse and proceeding in iustification which they call the second iustification that they attribute to the merit of workes But now by the subtiltie of the diuill the whole nature of iustification is called into question For indeede in the Apostles time the question was not whether iustification were a naturall motion as it were from inherent vnrighteousnesse to inheren◠righteousnesse or whether iustifycation were seated in the sentence of the Iudge pronounced which is the question at this day but the state of the question thē was whether iustifycation placed in the sentence of the iudge pronounced vpon the guiltie person were in regard of workes or by reason of Christ By vvhat arguments or reasons doth the Apostle Paule take avvay from workes the cause of Iustification 1. Because wee are all sinners and from an impure nature it cannot be that there should proceede pure and perfect obedience toward God to whom nothing is acceptable vnlesse it be euery way sound absolute not spotted or stained with any corruption which neuer yet could nor euer shal be found in any man 2. Because the Scripture pronounceth that there is no man righteous by the works of the Law no not one And this sentence remaineth euer firme and stedfast Cursed is euerie one that abideth not in all things that are vvritten in the booke of the Law to doe them Gal. 3.10 But there is no man no not the holiest man that euer was that could satisfie the whole law of God as appeareth by the complaint of the Apostle Paule Rom. 7. 3. Because if righteousnesse be by the Law then Christ dyed in vaine Gal. 2.21 and. 5.2 4. Because God will haue no man to glorie in himselfe Least anie man should boast Eph. 2.8.9 Rom. 3.26.27 5. Because by the Law came the knowledge of sinne and the Law causeth wrath that is to say it denounceth death and Iudgement against them that doe not performe perfect obedience in their works and actions a Rom. 4.15 6. Bec use the law was giuen after the promise of iustification and life eternall b Gal. 3.17 7. Because the inheritance or life euerlasting is of free gift and not of merit c Ro. 6 23 Gal. 3.18 Eph. 2 8 8. Because all our sufferings are not worthy of the glorie which shal be reuealed shewed vnto vs therfore our actions are not worthy of it Rom. 8.18 And 2. Cor. 4.20 Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glorie By what arguments doth the Apostle confirme the righousnesse of faith 1. Because it alone hath the witnesse of the Law Prophets d Ro. 3 21 Gen 3.15 22 28 the end of the Law was Christ Ro. 10.4 Circumcision was the Seale of the righteousnes of Faith Ro 4.11 The Sacrifices Ceremonies did prefigure Christ the righteousnesse which is by faith Haba 2.4 The iust shall liue by his Faith Psa 32.1 Blessed are they vvhose iniquities are forgiuen And on the contrarie Psal 132.2 In thy sight shall no flesh be iustified namely by the obedience of the Law Act. 10.43 To Christ giue all the Prophets vvitnesse that through his name all that beleeue in him shall receiue remission of sinnes 2. From the comparison of like and equall things because Abraham the father of the faithfull in the example and excellencie of faith was iustified by faith e Gen 15 6. Ro. 4.13 14. and not by the Law Now God is alwaies like himself and the case is alwaies alike of the beleeuing father and the beleeuing children 3. Because saluation is not promised vnto him that fulfilleth the Law for that were a vaine promise and so our saluation alwaies doubtfull and vncertaine because no man doth fulfill the law and wee our selues should be also vncertaine whether wee had sufficient good workes for the attaining of this righteousnesse but it is promised to the beleeuer Therefore the inheritance is by faith that it might come by grace and the promise might be sure as relying wholy vpon mercie for that which proceedeth from the grace and fauour of God through Christ is firme and stedfast but so is not that which proceedeth from vs and from our workes Rom. 4.16 4. By an argument of the like
them which dwell in houses of clay 3. In the multitude and greatnesse of his owne sins Psal 130.3 If thou Lord straightly markest our iniquities who shall bee able to abide it For being thus seriously cast downe and humbled with the sence and feeling of our owne miserie and want and beeing deiected and discomforted in our selues wee doe then thirst after the grace of Christ and fly thereunto for succour For to this end he saith he was sent Esay 61.1 That he might preach glad tidings to the poore binde vp the broken hearted preach libertie to the captiues and to them that are bound the opening of the prison Comfort to those that mourne that hee might giue beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse and he calleth none to bee partakers of his bounty but onely those that labour and are heauie loaden Mat. 11.28 And chap. 9.13 I came not saith hee to call the righteous but sinners to repentance Examples whereof wee haue in the Publicane and the Pharisee Luk. 18.10 and so forward What things are there repugnant and contrarie to this Doctrine of iustification by faith 1. The error of the Papists who first teach that workes of congruitie that is workes preparatorie are the efficient impulsiue cause of Iustification Secondly that Sacraments doe iustifie ex opere operato by the verie worke wrought Thirdly that we are not iustified by faith alone because say they it is common to many wicked men but yet it doth iustifie as it it guided by charitie and that onely as in respect of the beginning of Iustification 4. that charitie is the forme of righteousnesse 5. That the doctrine of free iustification by faith giueth libertie to sinne and weakeneth the desire of well doing 6. That we must stand in doubt of the forgiuenesse of our sinnes 7. That men may satisfie the Iustice of God by gay shews of there owne works 8. Distrusting the merites of Christ they flie vnto the merits of good works and the helpe and succor of the saints 9. They attribute vnto the virgine Marie the aucthoritie and power of iustifieng .. 10. They ascribe vnto the Pope power to sell forgiuenesse of sinnes 11. the gift of the righteousnesse of Christ imputed through faith they make a mocke of 12. They teach that a man is iustifyed principally for Christs sake and lesse principally for euery mans owne workes and merits 13 that wee are iustified by an Euangelicall faith which commaundeth doe this and ye shall liue Luk. 10.28 by the fulfilling of the lawe the ministery and absolution of the Priests and the obseruation of mens traditions 14. That christian righteousnesse consisteth of faith and workes together 15. That Christ hath satisfied onely for the fault and offence and not for the punishment due vnto our sinnes 16. that men regenerate doe in this life by their owne obedience fully satisfie the law that they may oppose their workes before Gods Iudgment seat and that they may doe many workes of supererogation more then duety more then the law requireth of them 2 The error also of the iustitiaries who hold 1. that Iustification is not onely the pardoning and forgiuing of sinnes but also the sanctifying and renewing of the inner man 2. that Iustification according to Aristotle is a motion toward the atteyning of righteousnesse 3. that to Iustifie is nothing els but to powre into a man inherent righteousnesse or newnesse of life the former whereby beleeuers are indued with charitie and other vertues the later whereby a man being furnished with these qualities doth merite and deserue more and more righteousnesse and euerlasting life and that iustification is consummated and perfected by good works 4. that Christ by his death oâ—â—ained this of his father that wee should be indued with inherent righteousnesse and charitie by the merite whereof we do obtaine life and saluation Fiftly they confound as one sanctification with iustification 3. The error of Osiander who affirmeth that men are made iust by the essentiall iustice of God that is by that iustice which is the vâ—rie diuine essence 4. The error of the Libertines who teach carnall securitie as if any thing were lawful for a man to doe who is iustified freely by grace The two and thirtieth common place Of good workes What are workes properly EIther the accomplishing of actions that is the effects of actions ordained for some speciall end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an house is the worke of him that buildeth it or else the verie actions themselues as the building of the house calling vpon god loue of our neighbour giuing of almes c. To omit sundry distinctions of workes what is a good worke To speake according to the word of god not Philosophically or ciuilie it is an action whether outward or inward conformable to the law and will of god Mat. 19.17 If you will enter into life keepe the commaundements And Rom. 12.2 Proue ye what that good acceptable and perfect will of God is By what names are they called Of the efficient or working cause the fruites of the Spirit of the instrumentall the fruites of faith from the fourme the workes of the lawe of their qualities good works good fruites Why doth the Scripture oftener vse the title of good workes then of vertue Because the name of vertue is verie glorious amonge the Philosophers whereby they vnderstand a voluntarie habite and a great and strong inclination and a naturall disposition to doe well but the name of good workes is more cleare because it signifieth not onely externall actions but also the inward of the will agreable to the word of god although the inclinatioÌ„s be very weak How many kindes of good workes are there Two one which requireth our duetie towards God Another which requireth our duety towards our neighbour What is the efficient cause of good workes The proper efficient cause of them is the Holie Ghost in respect of Christ laid hold on by faith working in vs vnderstanding and will and by the word illuminating changing renewing bowing our members which are cleane turned away from God to the end that we may obey the will of God made knowne vnto vs. For he worketh in vs both to wil to doe Philip. 2.13 And without me ye can doe nothing saith Christ Iohn 15.5 whereupon Dauid Psalm 51.12 Saith create in me a cleane heart o God and renue a coÌ„stant spirit in my bowels heÌ„ce they are called the fruites of the spirit not of free will vnlesse it be so farr forth as it is made free by grace a Gal. 5.22 The nearest efficient or the immediate cause and the beginning of good workes are the humane and naturall powers of the soule the vnderstanding will and affections but yet so farre as they are in parte or in some measure regenerate or become spirituall For neither the spirit that is the new qualitie begunne by the inspiration of
shining in a darke place and obeyeth the chiefe rule of the holy spirit 2. Pet. 1.19 She can neuer erre in points absolutely necessarie vnto saluation or from the truth simply necessarie and that because truth dwelleth no where else in the world but in her onely For which cause so considered Paule calleth the Church The pillar and ground of truth namely in respect of other congregations who are buried in falshood 1. Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then not simply but in some certaine manner and condition the Church erreth not in matters necessarie vnto saluation but in vnnecessarie things it may erre Iohn 16.13 The holy Ghost will teach you all truth that is all that is necessarie vnto saluation And in this sense Christ prayed for his Church that it might bee sanctified in the truth not that it might not erre in no point but that it might not erre in necessary points b Iohn 17 17 And surely the Church is to be heard according to that saying of Christ a Mat. 244 Luk. 10.16 He which heareth you heareth me but yet so that she heare Christ before she require that her selfe be heard of others But if the Church be not considered vniuersally or totally but particulerly or according to the members thereof surely it may doth come to passe that some particuler visible Churches yea many in number by not vnderstanding a right or by not firmely beleeuing those things which are prescribed by God may erre from the truth eyther in part while they fall into most grieuous errours or else vtterly may depart for euer And this I grant doth happen so much the rather if the bodies of particuler Churches be respected seuerally by reason of the weakenesse of mans disposition men consisting of flesh and bloud of whom it is said Rom. 3.4 Euerie man is a lier sinne also being still inherent in the Godly during this life and God likewise often giuing an efficacie to the Spirit of errour men so deseruing yet so as the Elect may not alwaies persist in errour but being better instructed may returne into the way againe a Mat. 24.24 Isay 42.19 The Lord saith Who is blinde but my seruant and deafe but my messenger whom I sent Dan. 9.12 Speaking of the Church of the people of God saith All Israell haue transgressed thy law 1. Cor. 13.9 We know in part and we prophesie in part The Prophet Dauid Psal 25.7 saith Remember not O Lord mine ignorance The Church of the Iewes erred and the Apostles themselues about the calling of the Gentiles Therefore was Peter warned that he should goe vnto Cornelius and doubt nothing b Act. 10.20 11.2 19. Peter himselfe erred concerning the obseruation of the ceremoniall law while he still beleeued some meats to be vncleane c Act. 10.14 15. he erred also in playing the hypocrite with some other Iewes d Gal 11 13. And againe the Iewish Church erred in being zealous for Moses lawe e Act. 21.20 So did the Church of the Galathians which receiued Circumcision And the Corinthians in the abuse of the Lords Supper and because there were schismes among them f Gal. 1 16 And the Church at Constantinople erred g 1. Cor. 11.18 therefore why might not the Church of Rome erre also For Paule saith that Antichrist shall shall sit in the Temple of God and shall accomplish the mysterie of iniquitie 2. Thes 2.4 In Lib. ad Solitariam vitā agentes And Liberius the Romane Bishop subscribed vnto Arrianisme as Athanasius witnesseth For that which Christ spake vnto Peter Luk 22.32 I haue praied for thee that thy faith should not faile .1 It belongeth onely vnto Peter who was to be assailed with a most perilous tentation in regard of the rest and not vnto his successours And he meaneth a iustifying faith of the heart not of the mouth not an historicall faith which holdeth onely a true opinion of Doctrine For if Christ requested this for al the Romane Bishops namely that they might not erre then hath he not obtained that which he asked for it is manifest that many Romane Bishops haue erred 2. Also that saying nothing appertaineth to the church of Rome but that happely we say that heerein it agreeth with Peter in that it hath denied Christ vnlesse it imitate Peters teares and repentance Neither is it a fitt reasoning from the faith of Peter which was a personall gift to the faith of the church of Rome Neither did Christ himselfe pray for the Apostles onely but for all them who through their wordes shall belieue on Christ Iohn 17 20. Although the Papists affirme The law shall not perish from the Priest nor councell from the wise nor the word from the Prophet Ier. 18.18 yet Ieremiah 7.4 heard the voice of the lord saying Trust not in lying wordes saying the Temple of the lord the Temple of the lord for this is the Nation which hath not heard the voice of their Lord nor receiued his discipline Zeph. 3.2 May the Godly by reason of some mens vices and euill manners seuer themselues from the outward congregation of those that professe the doctrine of Christ No vnlesse they be cast out of the greater part by force for the Prophets haue euer had amongst their auditours some euill ones yet haue they not departed from them And Christ suffered Iudas to the very vttermost in his owne company Math. 13.29 The goodman of the house doth not suffer the darnell or cockell to be pulled vp least it hurt the wheat and it is certaine that there will neuer be in this world so syncere and perfect a church but there may be found chaff and tares mingled with the wheat Verse 24.47 What are the conditions of the church 1 The crosse is a certaine marke or token by which the Lord will haue all those that are his to be marked that they may be conformeable to the Image of his sonne a Rom 8 28 2 Tim. 3 12 yet is it not a perpetuall marke of the church but is rather to be termed a condition thereof then a note or marke 2 That as long as it soiourneth in this world it hath some euill mingled among manie good and sincere men which thing Christ teacheth in the parables of the tares and the drag-net b Math. 13 24.47 3 That although it be clensed by the blood of Christ so that it is without spott or wrincle c Ephes 5 27 both by the imputation of Christs merit as also for the endeauour whereby it aspireth vnto that state yet is it still subiect to many vices and infirmities of the flesh remaining whereunto all the faithfull are apt and prone so that they haue need perpetually of this praier Forgiue vs our trespasses What Epithites are attributed to the church on earth 1 It is called by a metaphor and similitude the Mother of the faithfull Gal. 4.26 bicause the church bringeth forth sonnes vnto
INSTITVTIONS OF CHRISTIAN REligion framed out of Gods word and the writings of the best Diuines methodically handled by Questions and Answers fit for all such as desire to know or practise the will of God Written in Latin by WILLIAM BVCANVS Professor of Diuinitie in the Vniuersitie of LAVSANNA And published in English by ROBERT HILL Bachelor in Diuinitie and Fellow of Saint Iohns Colledge in Cambridge for the benefit of our English Nation to which is added in the end the practise of Papists against Protestant Princes PROV 16.16 How much better is it to get wisedome than gold and to get vnderstanding is more to be desired than siluer Printed at London by George Snowdon and Leonell Snowdon 1606. King Dauids Testament to his sonne Salomon ANd thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and with a willing mind for the Lord searcheth al hearts and vnderstandeth all imaginations of thoughts If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1. Chron. 28.9 TO THE RIGHT HONORABLE AND hopefull young Lords Robert Deuoreux Earle of Essex sonne in Lawe to the most Honourable Thomas Earle of Suffolke and to Sir William Cecill Knight of the Bathe Lord of Cranborne sonne and heyre to the most worthy Lord Robert Earle of Salisbury grace and Peace RIght Honorable It hath pleased God to giue vs in this Church verie many remarkeable testimonies of his mercie whether we looke to the heauens aboue vs the earth beneath vs our Princes who rule vs our Pastors who teach vs our lawes which command vs or the singular mercies which we haue receiued or the fearefull iudgements which we haue escaped Our heauen is not brasse as it was in Achabs time a 1 K. 17 1 â— our earth is not barren as it was in Pharaohs time b Gen. 41 55 our Princes are not Lions as the princes of Iudah c Zeph 3.3 our Pastors are not wolues as were the shepheards of Israell d Math 7 15 our Lawes which commaund vs are not as the Lawes of Draco and our mercies receiued are Gods mercies our iudgements escaped are mens cruelties Yet of all the testimonies of Gods loue vnto vs this is and ought to be esteemed the greatest that we are come out of Babylon know God in Christ may read the scriptures heare Gods word be partakers of the sacraments pray in a knowne tongue worship the true God and that of mortall and sinfull men we are made the immortal and righteous children of God But because wee are so blinded with the loue of this world that we see not or perceiue not this note of Gods loue therefore the Apostle Iohn setteth an Ecce vpon it and saith behold what loue the father hath giuen vs that we should be called the sons of God e 1 Ioh. 3. â— Behold we therefore not the loue of Sampson to Delila f Iudg. 14.3 for that was a wanton loue nor the loue of Iaakob to Rahel g Gen 29.17 for that was a carnall loue nor the loue of Dauid to Ionathan h 1 Sam 18.3 for that was an humane loue but the loue of God to man the Creator to his Creature a good father to a multitude of prodigall and rebellious children Hee loued vs in our creation for he made vs men but more in our redemption for he mad vs saints he created vs with a word of his mouth he redeemed vs by the bloud of his sonne he created vs wheÌ„ we were nothing hee redeemed vs when we were worse then nothing he created vs to liue before him on earth he redeemed vs to liue with him in heauen He created vs and so did he others he redeemed vs but did not redeeme others He hath not dealt so with euery nation neither haue the heathen knowledge of his lawes i Psal 147 â—â— If there were in vs eyther Nobility of birth or comelines of beautie or correspondence of vertue or aboundance of riches our God might loue like vs for these as men doe affect and follow vs for these But since by discent we are Cananites k, EZ 16.3 by deformitie polluted in our owne bloud l. v. 6 by sin there is none that doth good no not one m Rom. 3 12 that our pouerty is such that we are poore naked and miserable creatures n Reuel 3 1â— it is not our old birth but the new birth not our owne beautie but Gods bountie not our vertue but Gods grace not our goods but Gods goodnes by which we become Gods children If I were Right honorable as profound as Paule as eloquent as Apollos as deuout as Dauid and as zealous as the Prophet Elias was I could neither expresse the quantity of this loue it is so great nor the quality of this loue it is of such efficacy By this fauor of God we of seruants become sons o Gal. 4.4 of enemies frinds p Rom. 5.10 of diuorced espoused q Hos 2 20 of prophan priests r Reuel 1.6 of captiues kings Å¿ Reuel 5.8 of Cananites Israelites t Acts. 11.26 of heathens christians of inheritors of hell heires nay felow heires with Iesus Christ u Rom. 8 17. By this fauor we enioy the forgiuenes of sins peace of conscience ioy in the holy ghost protection of angels the communion of saints audience in praying acceptance in obeying security in life comfort in death and eternal glory after we be dead By this fauor we are written in Gods book receiue a new name incorporated into Christs body clothed with Christs righteousnes indued with Christs spirit and one day shall be partakers of his glory But as Augustine was swallowed vp by the admiration of Gods Maiesty so am I with the consideration of this mercy I say of this mercy which is giuen vs by the father purchased by the son assured by the holy ghost offered in the word sealed in the sacraments apprehended by faith tried by tribulation and though not deserued by vs yet reserued for vs in the highest heauens Is God our father behold our dignity are we his children learne we our duty The consideration of this dignity made Theodosius to thanke God more that he was a christiaÌ„ then a King Moses to refuse the crowne of Aegypt x Heb. 11.24 Dauid to desire the place of gods doorekeeper y Psal 84.10 and Paul to make a base account of all things in this world z Philip. 3.9 The consideration of this duty made Abell to sacrifice his sheep a Gen. 4.4 b Gen 26. Abraham to sacrifice his son and the Romans to sacrifice theÌ„selues c Rom 12.1 Ioseph to flie adultery d Gen 39.9 the three children to flie idolatry e Dan 3 16 Nehemiah to fly tyranny f Neh 5 15 and all Gods children to abandon impietie
happen to returne againe which was thought dead The later mariage contracted by meere ignorance shal be dissolued the fault being thus fouÌ„d to haue bin eithers shal not be imputed vnto either of them Doth barrennesse breake off Matrimonie No for that defect is commonly hidden vnknowne God hath often holpen it when as it hath bin couÌ„ted desperate a. 2. Seeing that God giueth children who shutteth openeth the womb according to his own good pleasure he seemeth after a sorr to lay violent hands vpon God who reiecteth the wife giuen him by God because she beareth him no children Is diuorcement to be permitted for offences or for ciuil death as to be condemned to the Gallies or mines or banishment or els perpetuall imprisonmeÌ„t or els by reason of some disease fallen into after the consummation of mariage or for any other the like causes Herein the iudgements of Doctors do differ for some denie DiuorcemeÌ„t for any such cause because god hath said Whom god hath conioyned let no man separate b Mat. 6. but man separateth when he doth it without Gods word But God hath not granted Diuâ—rcement in his word for such causes But this question were superfluous if the magistrate did his dutie for he should cut off such offendors and so should the innocent party be prouided for Now as concerning ciuill death the Canons teach that the wife is to follow the husband either in banishment or imprisonment As touching diseases caught after lawfull mariage the rule is to be obserued Ill accidents are patiently to bee borne in mariage where there is no fault committed But yet Leprosie is wont to be reckoned amongst the causes of Diuorce for seeing there is a law concerning the Leprous that they dwel apart by themselues that it is incurable that the clean person ought not to be infected with that disease yea the law hath also a caution for the children that contagious children be not procreated of infected parents to the certaine destruction of the whole common weale it is very conuenient that the sound person be not compelled to coÌ„pany with the infected yoak-fellow Hitherto belongeth madnesse which breaketh out into manifest and incurable rage which is to be restrained with bonds least they hurt their owne children or wise or else whomsoeuer they can come by Concerning crueltie ill vsage of one toward the other Theodosius his law the Canon law also the iudgement of the best Diuines do permit in such cases after reconciliation hath bin often tryed in vaine and domesticall separation for a time diuorcement to be made least the innocent party being too much broken with griefe attempt some vnlawful thing For patience being too much hurt turneth into furie But let the innocent party c 1 Cor. 10.13 Mat. 19.8 in the meane time make account that he is called to single life in faith craue victorie of him who suffereth not his to be tempted aboue their strength Therefore as Christ accused not but excused Moses for granting Diuorcement for the hardnesse of their hearts so many at this day thinke that the Christian Magistrate is to be excused in helping by diuorcemeÌ„t those who are miserably vniustly tyrannously and cruelly oppressed for they thinke it better for them to liue apart angelically than together diuelishly but yet if both of them doe one rage against another with words or stripes they thinke separation ought so to be made so as that all hope of new mariage againe be taken from them that yet by this meanes whatsoeuer before this be admitted they may bee reconciled Cod. l. 8. de repud But our consistorie laws do very wel appoint to try al means whatsoeuer before this be admitted Wherein they agree with Iustinian who saith Euen as wee forbid the dissolution of mariage without iust cause so we desire to haue those that are oppressed with aduerse necessitie to bee freed with a necessarie though an vnhappie helpe What is to be done thinke you if either of them being become an vngodly Apostate or obstinate heretike endeuour to draw and compell the other into the same Apostacie and impietie or into any other crime Heere the Magistrate is to make diuorcement with the sword according to Gods commaundement That whosoeuer teacheth Apostasie or turning away from the Lord God he should be slaine and so euill might be taken from the midst of the people a Deut. 13 6 VVhat if the Magistrate neglect his dutie Let the Apostles precept bee of force Auoid an Hereticke after once or twice admonition b Tit. 3.16 Luke 14.26 And so also the Atheist Apostate and Blasphemer Also that of our Sauiour If any come vnto me and hateth not his father mother wife c. is not worthy of me And againe If thine eye offend thee plucke it out c Math. 5.29 And againe whosoeuer forsaketh house field or wife c. shall receiue an hundred fold d 19.29 Hath the wife the like right against her husband that he hath against her in suing for diuorcement If you respect the right which the one hath in the others bodie the bond is equall Wherefore e Cor 7 4 in an equall Obligation it is meet that the same right be granted vnto the one as to the other prouided that modestie be obserued which becommeth the woman towards her husband being agent By whome ought the diuorcement to be made By no priuate person or by the innocent partie or of their owne priuate authority for no man may bee iudge in his owne cause but by lawfull Iudges as well Ecclesiasticall as ciuill if they may be had because mariage consisteth of the Diuine f Mat. 18.15 16 17. humane law mixt not rashly but after reconcilement hath beene sought and the cause lawfully knowne and iudged by alleaging and prouing on both sides For Abrahaam did not put away Hugar vpon his owne priuate iudgement but by the manifest commandement of God g Gen. 21.12 What contrarieth this Doctrine The errour of the Romanists who affirme that there may bee a lawfull separation of mariages for the attaining of Euangelicall perfection as they call it expounding that place of Mathew amisse e Mat 19.12 For they are said to castrate themselues for the Kingdome of Heauen which abstaine from mariage and by the gift of God liue continently that they may serue God more freely as if they wanted their virill parts such as is the cutting off the foote hand and the pulling out of the eye Secondly that it may be broken for the profession of a monasticall life yea though one of the maried couple be against it and that only by the Popes authoritie 3. Lastly this is against the peruerse opinion of such which thinke that that law of Moses concerning Diuorce which is Deu. 24.2 ought now to be of force in the Church of Christ The fourteenth common place of the gouernment of the world or Gods
will be thy God and of thy seede after thee Gen. 17.7 Is Originall sinne the sinne of another or is it euery mans proper sinne It is another mans sinne because being committed by Adam it is deriued to vs from the same author and yet is not lesse proper to any one of vs then it was to Adam First because Adam sinned not as a priuate man but as head of all mankind 2. Because as mans nature communicated by him becomes euery mans owne nature so also his sin communicated by propagation and death vvhich entred by sin becomes euery mans ovvne sinne 3. Because the opposition betwixt the obedience of Christ the disobedience of Adam requireth it to be so d Rom. 5.18.19 As therefore the obedience of Christ is so communicated to his members that euery faithfull person may call it his owne so the vnrighteousnes of Adam is so made common to all men that euery man is punished for his owne fault May the sinnes of other parents be said to be conueyed into their children as the sinne of Adam is said to be The case differeth because that first sinne was not so much personall and proper to Adam as natural that is common to al mens nature which originally and naturally was in his Loynes therfore truely originall But other sinnes of Adam and of other men were truely personall Of which Ezech. 18.20 The sonne shall not beare the iniquitie of the father but the soule that sinneth shall die Yet it shall be no absurditie if wee say that the sinnes of our next parents and auncestors are communicated to their children by corrupt seed their bodie being first stained with sinne and after the soule being infected by the bodie whence is is said Exod. 20.5 I will visite the iniquitie of the fathers vpon the children But that children are not alwaies borne like to their wicked parents it proceedeth from the speciall grace of God Is Originall sinne a Substance or an Accident It is no substance for then it should be either a soule or a bodie but the bodie and soule in respect of the substance are the good creatures of God which are also as yet created by God wherefore they are not sinne Neither is it a substantiall propertie or any thing substantiall in man but it is an outward and accidentall qualitie which notwithstanding is called natural not that it hath proceeded from nature insomuch as it is created but because it seizeth vpon men and possesseth them as by right of inheritance and cleaueth to the nature of man his strength and naturall faculties and is naturally bred in man Ephes 2.3 By nature wee are the sonnes of wrath Rom 7.17.20.21 The Sinne that dwelleth in me the euil which is present with mee saith the Apostle Is it an accident which may be separated from man Augustines words may serue for answere hereunto Lib. 1. de Concupiscentia c. 25. Originall sin is remitted not so as it is no longer originall sinne but so that now it is not imputed the guilt thereof is past and gone the actuall being of it remaineth therefore also doth death it selfe remaine What is the subiect of Originall sinne The whole man both in bodie and soule from head to foote with all his powers and faculties of bodie and soule as well the higher as lower as vnderstanding will sense Whereupon the Apostle Ephes 4.17.18 affirmeth the minde is addicted to vanitie the thought to blindnesse and the heart to wickednesse Rom. 8.7 The wisdome of the flesh is enmitie against God The same thing is manifest by our renewing which the Apostle attributeth to spirit soule and bodie a Rom. 12.1 Ephes. 4.33 1 Thessa 5.23 How many parts are there of this corruption Two A defect and concupiscence or a peruerse and inordinate inclination to euill The defect is a wanting of Originall righteousnesse as there are in the minde of man blindnesse and ignorance of heauenly things in the will and heart a turning away from God or a depriuation of the loue of God and men b Rom. 3.23 1. Cor. 2.14 The naturall man perceiueth not the things of Gods spirit Concupiscence is not a naturall desire of meat drinke generation and delight in the senses neither motions of the heart such as affections are neither onely a disorder of appetites and desires but it is a readie inclination of all our strength to doe those things which are forbiddeâ— in the lawe of God of which nature is darknesse of our vnderstanding doubting in our mindes of God and of his prouidence in our will and heart contumacie and stubbornnesse against God Because Paule saith Rom. 7.18 I know that in me that is in my flesh there dwelleth no good and vers 23. I see another Lawe in my members resisting the Lawe of my minde doth it therfore follow hence that the highter part of the soule is not the subiect of concupiscence but onely the sensitiue part No for he doth not oppose flesh and members to the minde that is reason such as it is without the light of the holy Ghost but he opposeth the flesh to the spirit that is to spirituall gifts or regeneration in as much as it is begunne in man by the Holie Ghost But are that priuation of Originall righteousnesse and concupiscence sinnes They are 1. Because that priuation is transgression of the law 2. Because it is a sin not to be such a one as God commands thee to be But concupiscence it selfe also is a sinne because Deut. 10.16 we are commanded to circumcise the foreskins of our hearts and in the law it is said Thou shalt not couet Exod. 20.17 3. Because Rom. 7.7 the Apostle teacheth that concupiscence remaineth euen in the regenerate which constantly hee calleth a sinne against which we must without ceasing fight and he plainly affirmeth that it disagreeth with Gods Law I had not knowne saith hee that concupiscence is sinne except the Lawe had said Thou shalt not couet Whosoeuer looketh vpon a woman to lust after her hath already committed adultery with her in his heart Mat. 5.28 And 1. Iohn 2.16 The concupiscence of the flesh is not of the father And the Apostle calleth euen that euil which he willeth not that is to which hee yeeldeth not consent Rom. 7.19 I do not that good I would but that euill which I would not Lib. 3. contra Iul. Therefore Augustine ascribeth three things to concupiscence that it is sinne and the cause of sinne the punishment of sinne What is Originall sinne therefore Anselmus thus describeth Originall sinne It is a wanting of originall righteousnesse which ought to be in man We describe it in this maner It is not onely a priuation of Originall righteousnes but both a deprauing and corruption of mans nature spread vpon al parts of the soule propagated from Adam to his posteritie and it is a guiltinesse wherby euen the newe borne infants are also corrupt by Adams fall and are therefore
actuall sinne that is a fruit of the same nature and qualitie How is it deuided Into two parts 1. As it is considered in it selfe without anie relation for of the sinnes produced and arising from Originall sinne some are onely inward namely doubtings of God the inflaming and kindling of euill affections euill thoughtes wicked wils whether those willes be informes without forme or full and resolute as the Schoole-men speake Other are externall which shew and manifest themselues by their outward workes and vse in their committing some outward helpe and seruice of the bodie 2 As it is considered before or after the Doctrine of the Gospell was deliuered concerning Christ Iustification and Regeneration Of how many kindes is sinne considered in it selfe before or without the doctrine of Christ Of two kindes Of omission and Commission a Iacob 4.17 The first is when wee doe not euill but omit that good which God commaunds vs to doe The second when we commit that euill which he forbids vs to doe The first proceedeth from thence for that wee are vnfitt for good things the latter from this ground because we are prone to all euill 2 In respect also of the obiect some sinne is said to be committed against God some against our neighbour 3 In respect of the law some sinne is dead some liuing The dead sinne is which though it be in vs yet is not acknowledged for sinne neyther doth it so rage as it vseth after the knowledge of the lawe a Rom. 7.9 The liuing sinne is that which is acknowledged to be such and outrageth in vs after the knowledge of the law 4 In respect of the inward beginning or originall of sinne some sinne is of infirmitie which through our weaknesse stealeth vpon vs against our wils and conceits as sodaine anger vaine thoughts desire of things vnlawfull Another sinne is of ignorance of which it is spoken Psal 19.13 Leuit. 5.27 And Christ sayeth Luc. 23.34 Father forgiue them for they know not what they doe Another sinne is of Malice which is of two sortes one directly opposing grace is blasphemie against the holy Ghost of which we will speake in proper place the other not directly resisting grace and the holy Ghost such are the particular fals against the precepts of the ten commaundements as Idolatry adultery c. In respect of the complement of Christs redemption those sinnes are called past which were done in all that time before he suffered and present committed since the manifestation of the Gospell by which through the bloud of Christ free pardon of all sinnes both past and present is offered to mankind Rom. 3.24 How is sinne deuided being considered after the Doctrine deliuered by Christ Three waies The first wherby one sinne is called the sinne which reigneth or the sin which sinneth another kind of sin which reigneth not or sinneth not The sin reigning is when a man not regenerate serueth as it were looseth the bridle to sinne and with whole hart and determinate purpose is caried and rusheth forward to sinne This also is called voluntarie because it is done of set purpose and entent wittingly with the whole will and against the conscience to which sinne he is said to liue whosoeuer is in the flesh and is said also to be dead in his sinnes b Eph. 2.5 Col. 2.13 who is entangled more in his sinnes is drowned and dead in them The Sinne which raigneth nâ—t is when a man regenerate being drawne backe and reclaymed by Gods spirit is not caried with all his force to sinne and it is called Inuoluntarium that which is not with the will because the godly doe wrestle against it Rom. 7.19 That euill which I would not that I doe To which also they d Rom. 6.2 are said to be dead in which the vigor and power of sinne which by a borrowed speech is called the life of sinne is extinguished by the power of Christ with whom they are vnited and incoporated by faith and contrarily they are said to liue to God or to righteousnes or to Christ who labour to attaine innocency and righteousnes e Rom. 6.10.11 1. pet 2 24. Whence is their diuision taken From the Epistle to the Romans 6.12 Let not sinne raigne in your mortall bodie that you should obey sinne in the lusts of the bodie AndVerse 14. Let not sinne raigne ouer you for you are not vnder the law but vnder grace and out of 1. Iohn 3 6. Whosoeuer remaineth in him sinneth not Whosoeuer sinneth hath not seene him nor knowen him and vers 9. Whosoeuer is borne of God committeth not sinne because his seed remaineth in him And yet notwithstanding in the same Epistle cap. 1.8 If we say that we haue no sinne we deceiue our selues and the truth is not in vs. VVhat is the second diuision Sinne eyther Mortall or Veniall VVhat doe the Papists say eyther of these to be They say that Mortall sinne is the works of the flesh reigning But Veniall sinne say they is the concupiscence or desire of the flesh which doth not long tarie in the heart And therefore they scarce acknowledge originall sinne to be a sinne which they will haue to be washed away with light sprinkling of water ex opere operato as they say by the worke wrought Is this diuision to be receiued Not simply 1. Because euerie sinne whether great or little maketh a man guiltie of eternall death a Rom. 5.14 6.13 2 Because Concupiscence it selfe is by the nature thereof a sinne for it is against the law of God Thou shalt not couet Exod. 20 17. And Gen. 6.5 8.21 Euerie thought of mans heart from his childhood is onely euill 3 Because Iames. 2.10 saith Whosoeuer shall keepe all the law and shall offend in one is become guiltie of all Namely because though he hath not broken totum legis the whole entire law in euerie part yet he hath broken totam legem the whole lawe and the effect thereof by violating the Maiestie of the Lawgiuer 4 This is also manifest both by the consideration of the nature of God and also of the nature of sinne for no man can violate the infinite Maiesty of God venially but he shall be guiltie of infinite punishment and that infinite puritie of God cannot endure so much as the least spot or stayne in a sinner Therefore he is deceiued who thinketh there is any sinne before God Which draweth not with it the weight of his eternall anger Are therefore all sinnes equall Thus farre they are equall that euen the least thought of the least sinne doth a thousand times deserue eternall death according to that saying Gal. 3.10 Cursed is euerie one that abideth not in all things which are written in the booke of the law that he may doe them And Rom. 6.23 The wages of sinne is death Yet notwithstanding in comparison of one with another some sinnes are more grieuous then other as they goe astray more
will when a man disposeth of his goods how they shall be ordered after his death The Grecians doe properly and peculiarly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 According to the vse of Scripture it is vnderstood to be a couenant or agreement betwixt God and men who before were at variance in which couenant God doth promise to man those benefits which himselfe hath namely saluation and eternall life and man on the other part doth relie vpon God by confidence in his promises and doth confirme his faith nourish it by the testimonie of the couenant a Heb. 7.22 And for this cause is called of the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith which properly signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke that is a couenant betwixt them which liue 3 Metonymically with addition of Old or New it signifieth the bookes and distinct parts of the Bible The old Testament signifieth the writings of Moses and the Prophets and the new containeth the writings of the Euangelists and Apostles 2. Cor. 3 6. God hath made vs able Ministers of the Nevv Testament And verse 14. Euen vntill this day the same veile remayneth in the reading of the Old Testament Seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith doth not signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a couenant amongst them who liue 1. Reg. 5.12 why doe the Greeke interpreters of the Bible call the couenant made by God with men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a testament Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a generall word signifieth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a bargaine or couenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which generally signinifieth to couenant and agree vpon a bargaine Luc. 23.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. I make a couenant with you as the father couenanted or gaue order to me 2 Againe because this couenant of God with men hath some thing common with a testament and differing from other couenants for in other couenants nothing is lesse required then the death of them who enter couenant heere on the contrarie it behooued that the couenant made betwixt God and men should be confirmed by the death of Christ For these causes also the Apostle Hebr. 9.15.16.17 Doth keepe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and draweth an argument from the proper signification thereof And it is called a testament because it is a certaine testimonie of the will of God Of what parts consisteth the Testament betwixt God and men Of three 1. A free promise on Gods part 2 Faith in the promise on mans part 3 The outward testification or marke of the same euery of which parts by a Synecdoche a part for the whole receiue the name of Testament as Gal. 3.17 The law doth not make void the couenant confirmed before by God where the word Testament is vsed for a promise made by God to Abraham a Gen. 17.7 2. God said to Abraham b v. â— Thou therfore keep my Testament Psal 44.18 All these things are come vpon vs yet doe wee not forget thee neyther deale falsely concerning thy Testament where the word Testament is vsed to signifie the faith of man towards God 3. Gen. 17.18 This is my Testament that euerie male among you be circumcised and Luke 22 20. This cup is the new testament in my bloud and Act. 7.8 God hath giuen to Abraham the testament of circumcision It is vsed Metaphorically for an outward signe or testimonie and badge of the testament Gen. 17.11 Hath God made more or onely one couenant with men As since the time of the fall of our first parents hath beene and is the same way to attaine saluation by Christ so there is one perpetuall couenant or testament of God whereby God bindeth himselfe to giue saluation to all those who beleeue in Christ But doth not the scripture mention two couenants It doth indeed because of the dispensation of the same couenaÌ„t which at diuers times was diuersly appointed by god wherof the one is called the Old Testament the other the New Yet we must note that the old Couenant is vnderstood and called two waies somtimes in respect onely of Moses his lawgiuing and it is called the couenant of the law the sanction and establishing whereof is described Exod. 24. and sometimes to signifie the couenant of grace or free couenant in what manner it was made with Abraham and his posteritie Gen. 17.7 But by the appellation of the new couenant is vndestoode no more then the free couenant Of both these Ierem. 31.31.32 speaketh thus Bebold the daies shall come saith the Lord and I will make with the house of Israell and with the hovse of Iuda my couenant not according to that couenant which I made with their fathers in the day when I tooke them by the hand to lead them out of the land of Aegypt but this is my couenant which I will make with the house of Israell After those daiet saith the Lord I will giue my law in the middest of them and I will write in their heart and I will bee their God and they shall be my people and I will be mercifull to their iniquities After which words the Apostle addeth Hebr. 8.13 VVhen he saith a newe one he hath abrogated the former And Galat. 4.24 He teacheth that Agar the seruant was a shadow of mount Sinai from which was giuen the Law and that Sarai the free woman was a fâ—gure of the heauenly Ierusalem from which sprung the Gospell and he addeth that by these are signified the two Testaments the one bringing forth children vnto bondage that is slaues and the other to libertie or free men and in the ninth Chapter to the Hebrewes he maketh a comparison of the Old and New Testament the summe whereof commeth to this purpose that the Old testament was a shadowe of the New and the New a fulfilling of the Old the new was folded vp in the Olde and the New enfolded in the Newe But in this place where the question is concerning the likenes and difference of the Old and New Couenaunt we by the name of old vnderstand onely the free Couenant in such sorte as it was made with our fiâ—st parents straight after the fall and was confirmed to Abraham of which the law of Moses was an helpe and at length it was renued in Christ Dan. 9.27 How are these two testimonies one which are so diuers In substance or in respect of all the causes thereof to wit Efficient Matter Forme and End How do they agree in the efficient cause Because the antecedent cause of both the couenants was the wonderfull descending and as it were abasing of God whereby he stooped so low as to binde men in league and couenant vnto him which thing Moses testifyeth Deut. 8.17 9.5 Offering the pure mercie of God against the merits of the Iewes and Iosua 24.2.3 But the antecedent and meritoriovs cause is the death of
the Mediatour a Apoc 13.8 Dan. 9.27 How are they all one in matter Because the foundation and substance thâ—reof is onely Christ the Mediator without whom God cannot receiue men into fauor and this is he who is that blessed seed in whom all the nations of the earth were to be blessed b Gen. 12.2 So Paul 2. Cor. 5.19 God was in Christ not imputing their sinnes and Heb. 13.8 Christ remaineth the same to day and yesterday and for euer 2 Because both the Sacraments haue one signification yea the Sacraments of both couenants are the same I say the same in signification and vse that is testimonies of the same grace as Paulo testifieth that the Israelites had the same Baptisme and the same supper which we haue 1. Cor. 10.2.3 for although there appeare some diuersitie in the matter of the signes and the number therof yet here is no matter to be made therof as in the mariage ring vsed to make contracts there is no regard made whether it be of gold or of siluer whether it be one or more but only the end and promise made to the confirmation of that wherof it is made How doe they agree in the forme Because the mean or maner whereby we cleaue to God was one alwaies namely faith as the Apostle sheweth Heb. 11. and Christ Iohn 8.56 Abraham reioyced to see my day and he saw it namely by the eyes of faith and Paul Rom. 3.21 that the righteousnes Which is of Faith hath testimonie from the Law the Prophets And Gen. 15.6 Ahraham belieued God and it was imputed vnto him for righteousnesse which was written for vs c. How agre they in the end or marke whereat they driue Because the old testament as also the new doth did stirre vp the elect not vnto a carnall or earthly felicitie and the benefits of this present life but much more vnto hope of blessed immortality How prooue you this 1. By the forme of the couenant it selfe which was one both before and after Christs manifestation in the flesh for God alwaies made such a couenant with his seruants as he did with Abraham Gen. 17.1.7 I am Schaddai that is God all sufficient thy God and the GOD of thy seede after thee keepe thou my couenant walke before me and be vpright Leu. 26.12 I will bee your God and you shall bee my people in which words euen the Prophets themselues declared that life saluation and all blessednesse yea euen heauenly blessednesse is coÌ„prehended For he declareth to theÌ„ that hee will not bee the God of their bodies onely but especially of their soules but the soules vnlesse they bee ioyned vnto God by righteousnesse are separated from him and remaine in death Yea moreouer God hath professed himselfe to bee the God of them who are alreadie deceased namely Abraham Isaac and Iacob a Exo. 3.6 Mat. 22.32 2. By the examples of the fathers Adam Abell Noah Abraham Isaac and Iacob who neglected this present life amidst the many temptations sorrowes which happen in the whole course of their life did with all their hearts labour to come vnto the habitation of eternall felicitie so as both they and they also who belieued vnder the new testament did aime at the same marke Which thing the Apostle confirmeth Heb. 11.9.10 By faith Abraham tarried in the Land of promise as in astrange country as one that dwelled in tents vvith Isaac and Iacob who were partakers of the same inheritance For hee looked for a citie hauing a good foundation vvhose builder and maker is God And vers 13. All these dyed in faith and receiued not the promises but savv them a farre off and beleeued and receiued them thankfullie and confessed that they vvere strangers and pilgrimes in the earth Gen. 47.9 Whereupon wee necessarily gather that the promise of that land made vnto them by God is not principally and properly to bee vnderstoode of that very land it selfe and of an earthly felicitie but of eternall life signified by it Therefore also they desired to bee buried in that land as being a pledge of eternall life giuen them by God a Gen. 47.29.30 50.25 And Iacob being readie to die professed that hee waited for the saluation of the Lord b Gen. 45.18 3 By the testimonie of Balaam himselfe who was not void of the knowledge of this end when as he said Numb 23.10 Let my soule die the death of the iust and let my last end be like his The same thing Dauid afterwards expounded Ps 116.15 when hee saith that the death of the Saints is pretious in the sight of the Lord but the death of the wicked is very euill 4. By the testimonie of the Prophets who in a most full perfect light did beholde and expect eternall life and the Kingdome of Christ as Dauid psalm 39.13.14 I am a soiourner and a stranger as all my fathers And v. 6.7.8 Euery man liuing is vanitie euery man walketh like a shadow and now O Lord what is my expectation my hope is euen in thee But aboue all others most notable is the saying of Iob. cap. 19.25 I know that my Redeemer liueth and I shall see God in my flesh My hope is vvithin me The Prophets also do testifie that this couenant made by God with the fathers was spirituall eternall and heauenly c Isa. 51.6 66.22 Dan. 12.2 5. Because Christ promising heauenly felicitie to his Disciples saith that they shall sit downe with Arbraham Isaac and Iacob in the Kingdom of Heauen Mat. 8.11 6. Because the holy fathers were endewed with the same spirit of faith wherwith we are a Gen. 15.6 2. Cor. 4.13 Heb. 11 Out of which and other like places that is euicted which we were to proue namely that in the old testament the same end was proposed to the faithfull which is proposed to the beleeuers in the new testament Seing that in substance there is one onely Testament why is it called 2. Testaments namelie the Old and the New By a diuision not of the Genus into Species but of the subiect into accidents that is the substance is not diuided but the diuerse accidents which are without the essence of it make things seeme diuerse which in it selfe remaineth one the same in substance Therefore in what doth the diuersitie of the couenant consist It is wholy in the adiuncts which are outward and accessarie things or in the maner of administration and circumstances of the dispensation thereof VVhat is the first difference It is taken from the maner of leading vnto the end propounded to both testaments namely to eternall life for vnder the old testament the Church which was yet in her nonage and tender yeares was led as it were by the hand vnto the heauenly inheritance by the helpe of earthly benefits especially by that grosser and plainer type of the Land of Canaan Therfore Abraham is not suffered to rest in the promise of
of the Iewes and Gentiles or the whole company of them who are receiued into the couenant for the Old couenant properly belonged to Abraham and the Israelites his posteritie Deut. 32.8 VVhen the most high God diuided to the nations their inheritance when he separated the sons of Adam he appointed the borders of the people according to the number of the children of Israell d Gen. 15.18 17.7 for the Lords portion is his people Iacob is the lot of his inheritance But the new couenant belongeth to all nations to whome God hath vouchsafed the light of the Gospell Mark 16.15 Go yee into all the world and preach the Gospell to euerie creature Hee that shall beleeue and be baptized shall be saued c. Act. 10.15.34.35.43 Rom. 1.16 3.29 As in many other places But may not God seeme mutable or vnlike himselfe seeing hee hath changed that which once hee purposed No in no case for neither hath hee changed his purpose nor done any thing disagreeing with it but hee sheweth himselfe most wise because in diuerse ages he knoweth how to vse diuerse meanes to bring his elect to the knowledge of their saluation in Christ according as hee saw the estate of both that is as both old and latter times required Euen as the Physition taketh one course of cure in a childe another in a man of ripe age according to the diuersitie of their constitutions and yet can hee not therefore bee tearmed inconstant or vnlike himselfe Therefore Paule Ephes 3.10 calleth this dispensation of the couenant the manifolde and diuerse wisdom of God because God in his wisdome doth in other maner call the Gentiles then in old time he did the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat therefore is the Old Testament It is a solemne maner of confirming the Couenant comprehended in the Morall Law the ceremonies and Sacrifices ordained to this end that the promise of grace and eternall life for Christes sake might bee kept with condition of faith obedience through faith on mans part to be performed What is the new Testament It is a full manifestation of Gods grace which hath shined to the world since Christs comming into the world which is effected without the strict and hard exacting of the Law and the administration of the ceremonies VVhen was this ordained In Paradise straight after the fall of our first parents for at that time was vttered the first promise pertaining to the Gospell concerning Christ to come a Gen. 3.15 and afterwards it was made to a certaine familie namely of Abraham b Gen. 12.3 17 4 5 19. 22 18 It was performed at the time when Christ was exhibited and confirmed by his bloud and death But why is one and the same Testament called Old and New c Luk 22 20 It is Old in regard of the promise New in regard of Christ alreadie exhibited Also it is Old in respect of the adiunct For the publishing of the Lawe did in time goe before the sending of Christ and that ample declaration of the Gospell or new as it were renewed as Iohn 13.34 The Lord there calleth the commaundement of Loue a new commaundemen wholy renewed or which must be euer new Besides because it was confirmed by Christs death For a Testament is confirmed and in force when the testator is dead otherwise it is not of force whilst he liueth who made it Heb. 9.17 Who made this will or Testament The sonne of God VVho are the hearers All that beleeue VVhat is the inheritance All the benefits which the death of Christ hath procured vs. VVhat are the tables of the Testament The holy Bible or holy Scripture VVhat seales are there to this Testament The Sacraments which in the Old testament were circumcision and the Passeouer but in the new Baptisme the Lords Supper What is the vse of this Doctrine It sheweth that there was alwaies one way to attaine saluation namely by faith in the free promise of Christ and that there was one and the same Church in the old and new Testament What opinions are against this Doctrine 1. The errour of Sernetus and certaine Anabaptists who faine that the people of Israell was fatted pampered in this life without any hope of heauenly immortalitie euen as swine or beasts are for the slaughter 2 The madnes of them who falsely imagined a threefold way of saluation namely the Law of Nature the Law of Moses and the Law of Christ as if there had beene three seuerall couenants of God differing in substance The three and twentieth common place Of the passion and death of Chist What vnderstand you by this terme of the passion of Christ 1 I vnderstand by a Synecdoche a part for the whole whatsoeuer Christ suffered from the first moment of his conception as for example his lying in the maunger when hee was newely borne when there was no roome for his mother in the Inne Luk. 2.7 And afterwards when vpon the eight day after his natiuitie hee shed his bloud in the circumcision the same Chap. vers 22. and from thence vntil the time wherein hee was offered a sacrifice for vs vpon the Altar of the crosse but especially all kinde of iniuries and that horrible punishment which was executed vpon him vnder Pilate 2. The passions of Christ are called the crosses or calamities of Christes mysticall bodie which is the Church or of his members which must bee heere accomplished vntill all the members in their certaine manner and measure become conformable to Christ by the crosse Whereupon the Apost Colos 1.24 saith thus I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that is for the comfort of the Church a for as Leo the first saith The iust hau◠receiued not giuen crownes and from the fortitude of the faithfull are sprung examples of patience not gifts of righteousnesse 3. Metonimically the adiunct for the subiect by passion is vnderstoode the Historie describing Christ passion VVhat is the Lords passion or suffering It is a part of Christs obedience whereby he himselfe beeing innocēt became a sacrifice for the guilty or thus It is a propitiatory sacrifice wherby the son of God being made man offered himselfe to the father that hee might merit for all that beleeue in him eternall iustification sanctification deliuerance from sinne and eternall death and in the end eternall life as Christ himselfe doth expound the matter Ioh. 17.19 I sanctifie my selfe that is I offer my selfe to the Father for them to be an holy and pacifying sacrifice that they also may be sanctified for euer VVhat are the efficient causes of Christs passion There are three efficient causes thereof God Sathan and men and all these in diuerse respects 1. The Counsel and determination of God the most absolute and high will of God that is his ordinance whereby from eternitie he hath so disposed of this businesse that therein he
planted deepe enough in processe of time doth wither away so Symon Magus is said to haue beleeued after this maner Act 8.13 and the Apostates which had in some sort tasted of the sweetnesse of the Doctrine of the Gospell but had not swallowed it downe nor disgested it as being destitute of the liuely heate of the holy Ghost Heb. 6.4.5.6 which faith proceedeth indeede from the inward working of the holy Ghost but not from the spirit of adoption And this is called a temporarie faith 6. It signifieth sometimes a certaine perswasion of some miraculous effect to come the same perswasion being conceiued by Reuelation or some speciall promise or by the motion of the holy Ghost the obiect of which faith and perswasion is the power of God a Mat. 7.22 17 19.20 able to worke miracles 1. Cor. 12.9 To one is giuen faith by the same spirit And 1. Cor. 13.2 If I had all faith that is to say If I had a kinde of perfection of this faith of working miracles so that I could remooue mountaines c. It signifieth also the confidence of obteyning some particuler obiect As Act. 14.9 A certaine man at Lystra beeing impotent in his feete had faith to be healed of saint Paul Which faith they call the faith of miracles particuler faith the one actiue the other passiue And to this faith of miracles is opposed also a doubting which was foūd in great measure euen in Moses himselfe b Num. 20.12 and in Aaron in the Disciples a Mat. 7.22 17 19.20 and in Peter b Num. 20.12 7. It signifieth sauing faith which is common to all the true members of Christ of which in this place we are purposed to speake Is the name of faith spoken absolutely or by relation By relation especially in Paul because there is therein a respect to the obiect neither can faith be defined but by making mentition of the correlatiue .i. of mercie promised for Christs sake What is the obiect of Faith The obiect of faith leuell is they call it that is to say beyond which faith doth not extend it selfe is euery word of GOD in generall set downe in the bookes of the Prophets and Apostles Hence it is that that is called generall faith whereby wee are perswaded that those things which are reuealed vnto vs in the word of God are true not by reason but because we are assured inwardly in our hearts by the holy Ghost that they are deliuered and set out by God who is true and almightie By this faith we vnderstand that the world was made by the word of God Heb. 11.3 of nothing Contrarie to the Axiome of all the Philosophers that of nothing nothing is made whereas otherwise by the very testimonie of nature it might bee acknowledged that the world was made this faith Iustifying faith doth necessarily presuppose and yet of it selfe it doth not iustifie Of this faith the Lord speaketh Esa 55.3 Heare mee .i. Beleeue mee and your soule shall liue And Iohn 20.31 These things are vvritten that yee should beleeue And the word of God is not only the obiect whereat alone faith must aime but it is also the Basis and foundation whereby it is vnderpropped sustained from whence if it doe neuer so little decline it by and by fals to the ground And therefore Paul saith Rom. 10.14 Faith is by hearnig hearing by the vvord of God frō whence we gather that nothing is to be accoumpted for the Doctrine of Faith religion which is not deriued out of the word of God But the principall chiefe immediate and proper obiect of faith by the apprehension whereof it doth iustifie is Christ crucified with al his benefits so farre forth as is offered vnto vs in the word and Sacraments and in him God the father 1. Pet. 1.21 By Christ his meanes you doe beleeue in God which raised him from the dead gaue him glorie that your faith and hope might bee in God or the promise proper vnto the gospell for the free mercie of God forgiuing sinnes for his sonnes sake and accepting and receiuing beleeuers vnto life eternal He that beleeueth in me hath life eternall Ioh. 6.47 The Law is not of faith Gal. 3.12 And this faith is properly and specially called Sauing and iustifying faith And by this obiect Christian faith is discerned distinguished from all sectes which indeede doe professe themselues to beleeue in God but not in Christ How many integrall parts are there that doe make faith Three 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination or knowledge in the minde of Christ crucified his benefits not such knowledge as commeth by the beholding of him with bodily eyes but by the a 1. Tim. ◠4 offering of him vnto vs in the word and Sacraments which knowledge may be common also to others besides those that are iustified Heb. 10.26 If vve sinne vvillingly that is to say of set purpose generally flying from Christ after vvee haue receiued the knovvledge of the trueth there remaineth no more sacrifice for sinnes 2. A consent and iudgement likewise in the minde allowing that as true yea as the verie trueth of God which is taught in the word concerning Christ and his benefits Of which consent and iudgement Paul speaketh Rom. 7.16 I consent vnto the law that it is good And. 1. Cor. 2.15 Hee that is spirituall discerneth all things But yet this generall iudgement is not enough vnlesse there bee also a speciall iudgement whereby the beleeuer doth apply vnto himselfe those good wholsome things which are offered in the word that is to say the generall promise of life eternall purchased vnto all beleeuers by the bloud of Christ this he must applie to belong vnto himselfe And of this iudgement ariseth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is assurance of faith which is spoken of Hebrewes 10.22 3. The apprehension of the heart in the will and affection whereby it commeth to passe that with our heart and will as with a hand wee doe apprehend and with both our armes wee doe embrace that which our minde hath iudged and discerned not onely to bee true but also good holie and to saluation and withall to belong peculierly vnto our selues Rom. 10.10 VVith the heart man beleeueth vnto righteousnesse VVhat is faith It is a knowledge consent and longing for grace promised in the word of God and so also a stedfast confidence apprehension of the obtaining of saluation for Christs sake or faith is a firme certaine knowledge of the goodwill of God towards vs which being grounded vpon the free promise of God in Christ is reuealed vnto our mindes sealed in our hearts by the holy Ghost or faith is the desire apprehension of the heart arising out of the knowledge and approbation of the minde and from a speciall iudgement and discerning whereby we do apply euery one particulerly to himselfe Christ crucified with his benefits offered vnto vs
Iron of sinne and being affrighted with the terrour of Gods wrath sticketh so fast in that trouble of mind that he cannot winde himselfe out of it This they call the accusation of sinne which commeth by the lawe Rom. 3.20 The Apostle 2. Cor. 17.7 calleth it worldly sorrow and sorrow vnto death whereby a man grieueth and sorroweth for his sinnes and being terrified with the feare of the punishment hanging ouer his head which is the certaine and direct way to desperation vnlesse the Lord put to his helping hand Examples hereof are Cain a Gen. 4.13 Saule b 1 Sam. 15 30. 31.4 Achitophell 2. Sam. 17.23 and Iudas c Mat. 27.3 4.5 But in the elect it is a kinde of preparation to the repentance of the Gospell Now the contrition of the Gospell is that whereby the sinner being grieuously afflicted within himselfe yet riseth higher and through the preaching of the Gospell doth apprehend Christ the salue for his sore the comfor of his feare and the hauen for his miserie This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow according to God or godly sorrow which proceedeth from the spirit of God and is acceptable vnto God and proper vnto that man that sorroweth for his sinnes not for feare of any punishment but in that he taketh this exceeding grieuously that he hath offended God a most gentle father and it causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentaunce as the Apostle declareth 2 Cor. 7.10 Examples there are of Ezekiah Esa 38.13 Hee brake all my bones like a Lion of Dauid d 2. Sam. 12 13. 24.10 of Peter who wept bitterly but left not of hoping Mathew 26.75 And of them that were pricked in their heart at the preaching of Peter but yet trusting in the goodnesse of God they added further Men and brethren what shall we doe Act. 2.37 of this Repentance the Psalmist Psal 51.8 saith Let the bones which thou hast broken reioyce and verse 17. The Sacrifice of God is a contrite Spirit a broken heart O God thou wilt not despise And Esay 57 15. God dwelleth with the contrite and humble spirit also chap. 66.2 To whom should I looke but to him that is poore and of a contrite spirit and trembleth at my words And Christ saith Math. 5.3 Blessed are the poore in spirit i. the humble who doe of their owne accord submit themselues vnto God being touched with a feeling of their sinnes and voide of all pride in themselues VVhat signifieth this word Repentance secundarily It signifieth generally the whole conuersion of man vnto God as Luke 15.7 There is more ioy in heauen among the Angels for one sinner that repenteth then for 99. iust men which neede not amendment of life Which must be vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely in respect of them that are vtterly turned away from God And Act. 2.38 Repent and be baptised euerie one of you c. And thus they define it Repentance is a true sorrow for our offence toward God with a desire and hope of pardon and a will and especiall endeuour from henceforth to auoid all sinne and to approue all our life vnto God How many are the parts of this generall Repentance Three 1 Contrition whereby a man acknowledgeth his sinne and that he hath deserued the iust wrath of God and his curse for sinne and doth earnestly lament for the sinne committed and loatheth the same vnder which are comprehended Humilitie Modestie such as was in Peter who being touched with a consideration of the diuine power in Christ fell at his knees crying Go from me Lord for I am a sinfull man Luk. 5.8 And in Dauid who vsing daily to shed teares made account that he had need of a multitude of mercies Psal 6.7 and 51.3 2 Faith which acknowledgeth Christ the mediator and intercessor with his father and holdeth that sinne is forgiuen for the mediators sake and that the righteousnesse of the mediator is imputed vnto him 3 New obedience which consisteth of iust dealing toward our neighbour holinesse and puritie in the whole course of our liues and diligence in performing the duties of our calling Of which parts we haue an example Luk. 7.37 In the woman that was a sinner whose teares were a witnesse of her contrition i. of her feare and griefe of conscience according to God in regard of sinne her comming to Christ was a testimonie of the confidence which she had conceiued of him and her obedience that she yeeldes vnto Christ in washing his feete with her teares wiping them with the haires of her head and kissing them did testifie her new obedience which is a fruit of faith What thinke you of this Diuision I hold it to be true but to speake properly faith is no part of Repentance but the mother and fountaine thereof For faith must needes shine before Repentance and such faith such repentance For no man saith Ambrose can repent but hee that hopeth for pardon And therefore the cause of Repenting is drawne from the verie promise of saluation Mat. 3.2 Repent for the kingdome of God is at hand as if he should say Because the kingdome of God is at hand therefore repent And Psal 130.4 With thee is mercie that thou maist be feared Moreouer the Scripture doth not make mention of faith as vnder Repentance that is to say not as if repentance should bee the genus or generall and Faith the Species or speciall but reckoneth them as two diuers things Repentance and Faith Mark 1.15 Repent and beleeue the Gospell Luk. 24.47 Preach in my name repentance and forgiuenesse of sinnes And Paul Act. 20.21 saith That hee had witnessed both to Iewes and Graecians the repentance toward God and faith toward our Lord Iesus Christ Not that true repentance can stand without faith for they are vnseparable in the saints but because although they cannot bee separated yet they ought to be distinguished as hope and faith are as in the sinfull woman the theefe Dauid Manasseh and other repentant sinners Finally new life or new obedience to speake properly is not a part of repentance but an effect and fruite thereof Mat. 3.8 Iohn Baptist saith Bring forth fruites worthy repentance So Act. 26.20 Paule shewed vnto the Gentiles That they should repent and turne to God and do workes worthy amendment of life which are called the fruites and works of sanctification Whether of these goeth before Faith or repentance Whereas we haue saide before that repentance is sometimes vsed by a Synecdoche for that which they call Contrition and haue shewed that contrition is legall or euangelicall wee haue placed faith as it were in the middle betweene the former of those sorrowes which commeth of the acknowledgement of our sinnes and the accusations of the conscience or which proceedeth from the Law and the latter which proceedeth from the Gospell For godly sorrow is an effect of faith aswell as ioy and gladnesse of conscience Which is the third signification of
not referred to a qualitie but to the relation which consisteth in a flowing out and respect rather then in the place of abode And besides it is now so imputed vnto vs as hereafter liuing with Christ in heauen wee shall really be clothed with the righteousnes of Christ and shall liue by that life of Christ which is now onely begunne in vs and shall be perfected hereafter How doth the righteousnesse of the law and the righteousnesse of the Gospell differ Not in matter or forme but in the efficient the subiect and the end Not in matter because both of them are obedience performed vnto God Not in forme because the rule of both is the law of God for God acknowledgeth no other righteousnesse but that that agreeth with this law And therfore Rom. 3.30 The law is established by faith both because the righteousnes of Christ is the full performance of the law as also because we are by faith clothed with the spirit of Christ which working in vs we doe begin to will and to doe things appertaining to God and so by him the obedience of the law is begun in vs and Rom. 8.3.4 God sent his sonne in the flesh that the righteousnesse of the law i. that verie thing which the law requireth namely the fulfilling of righteousnesse and the perfect integritie of our abilitie all which we doe freely attaine by Christ apprehended by faith might be fulfilled in vs that is to say indeed in himselfe and as I may so say by application for by faith he and his righteousnesse are made ours and Gal. 4.4 Christ was made vnder the law that is subiect vnto the law both by doing and suffering that hee might redeeme those that were vnder the law i. which were subiect vnto the lawe But they differ in the subiect and efficient because the righteousnesse of the law is performed in and by that man who by the same is accompted righteous of which sort there is none but Christ himselfe The righteousnesse of the Gospell is a perfect fullfilling of the lawe performed not in or by that man who is thereby accompted righteous but by another namely Christ which performance notwithstanding is accompted to come from the man himselfe And therefore Rom 10.5 c. The righteousnesse which is by the Lawe standeth thus The man that doth these things shall liue in them Leuit. 18.5 But the righteousnes that is of faith promiseth free saluation If thou shalt beleeue in thy heart and confesse with thy mouth the Lord Iesus and that the Father hath raised him from the deade thou shalt bee saued They differ also in the end for the end of the righteousnesse of the Gospell is the glory of the mercie and iustice of God but the end of the righteousnesse of the Lawe is rather the glory of men a Rom. 3.26 27 4.12 Ephes 1.6 because man should haue whereof to boast himselfe VVhat thing is there agreeable vnto Iustification or of the like nature with it Regeneration or the giuing of the holy Ghost or Sanctification Viuification Renouation or the infusion of grace by little and little decaying and altering our corrupt nature eyther also inherent righteousnes which being communicated vnto vs by the holy Ghost doth shew it selfe outwardly by workes and whereby wee are iust not before God but before men and are by him acknowledged and accompted for iust and it appeareth by the mortification of sinne or the olde man and renouation of the new i. by the hatred of sinne and loue of righteousnesse and zeale of good works and it is vsually called inchoated or begunne obedience Whereof 1. Iohn 3.7 He that doth righteousnes is righteous and Apoc. 22.11 He that is righteous let him be more righteous Can Regeneration be separated from Iustification No but yet they may be distinguished neyther are the two benefits of Iustification and Sanctification euer to be confounded as of Iustification he saith Psalm 32.2 Blessed is he to vvhom the Lord imputeth not sinne and of renouation he addeth And in vvhose spirit there is no guile For as in orignall sinne which we haue from Adam there are two things namely the guilt and imputation of that sinne and disobedience as it is said Rom. 5.12 In vvhom namely in Adam vve haue all sinned and that which followed that namely the priuation of righteousnesse So if the opposition be true betweene Christ Adam as contrarie causes and then betweene sinne and righteousnesse as contrarie effectes for after the like and selfe same manner righteousnesse is by Christ as sinne was by Adam it must needes be that we must haue both the imputed and the inherent righteousnesse But in the former consisteth the true Iustification of vs before God because that onely is perfect and maketh a quiet conscience a Rom. 5.1 in the other consisteth our Innouation wherein we must of necessity daily profit but yet not rest vpon it before God seeing it is but imperfect b Rom. 7.18 Doe Iustification and sanctification agree in nothing They agree 1. in the efficient cause For God is the authour of both through the merit of Iesus Christ 2. in the instrumentall cause which is faith the instrument of Iustification by receiuing it the instrument of sanctification not by effecting it c 1. Tim. 1.5 3 In the scope and end for they both tend to one end Iustification as the cause sanctification as the waye Ephes 2.10 vve are created in Christ to good vvorkes vvhich God hath prepared that vve should vvalke in them Is there any difference betweene Iustification and the giuing of the holy Ghost Yes euen as Luk. 15.20 the prodigall sonne is reconciled to his father onely of his meere mercie wherewithall his Fatherly heart is inflamed not for all the ornaments which are bestowed vpon the partie reconciled Which is the difference betweene Iustification and Renouation They differ in beeing 1. In forme for Iustification is the remission of sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and imputation of righteousnesse or acceptation of the person to life eternall of Gods mercie for the lambe of Gods sake that taketh away the sinnes of the world But Renouation is by the Holie Ghost dwelling in the hearts of those that are iustified and kindling new motions agreeable vnto the will of God and reducing them from impure qualities vnto pure qualities So that the giuing of the holy Ghost is not a part of iustification but an appendice or part of this so great benefit a sealing vp and testifying of iustification receiued for the Mediators sake according to that Ephe. 1.13.14 In vvhome vvhilest yee beleeue yee are sealed vvith the Holie spirite of promise vvho is the pledge of our inheritance 2. In subiect For the subiect of righteousnesse is not in vs but in Christ but the subiect of sanctification is the minde will affection and all the outward members a Rom. 6.19 Colloss 3 5 3. In the Obiect For iustification respecteth the
the holie ghost which is called the Spirit of Christ nor the flesh that is whatsoeuer reliques of corruption remaines in vs or the new and the old mā haue indeed either their distinct seates in our soule or seuerall operations but are mingled together one with another in all those faculties neither yet doe these qualities so contrarie one to another so well agree together that with mutuall consent they should produce a mixt work but doe so wrastle together in one and the selfe same work striuing one against another that one penetrating the other then proceedeth a mixt action from them both from theire mutual not consēt but conflict which of the qualitie preuailing is accompted either the fruite of the spirit or of the flesh The instrumentall cause is faith not by her owne vertue efficacie or operation but so farre forth as shee doth as an instrument apprehend that her obiect to which shee is caried namely Christ in respect of whom alone the holy Ghost doth renue vs creating in vs both the will and the deed and therefore whereas faith is termed the mother or the fountaine of good works by a Metonymie that is attributed to the instrumentall cause which doth properly belong to the principal efficient cause as Rom. 1.16 The Gospell that is the preaching of the doctrine of the Gospell is called The power of God to saluation that is spoken both because of the vnseparable coniunction common dependance of faith and good works For without faith it is impossible to please God Hebr. 11.6 And VVhatsoeuer is not done of faith is sinne Rom 14.23 Therefore Hebr. 11.4 and so forward all the worthie acts in th Olde Testament are ascribed to faith By faith Abell c. VVhat is the matter of good workes The things themselues where about such works are conuersant and which the moral law of God doth intreat of and prescribeth VVhatsoeuer things are true honest iust pure to be loued of good report if there be any vertue If there be any praise thinke of such things Phil. 4.8 VVhat is the forme of good workes As the essence and forme of sin and an euill work is Anomie and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swaruing from the law so conformitie of our actions vnto the commaundement of God is the forme of a good worke And therefore not the traditions or commaundements of the Church but the word of God wherunto to add any thing or to detract is an horrible sinne is the onely square and rule of good workes a psa 119.4 Deut. 4.2 Neyther are any of those things to be esteemed in the number of good works in the sight of God which are grounded on the bare will of man Math. 15.9 In vaine doe they worship mee with the doctrines of men And Ezech. 20.18 VValke ye not in the precepts of your fathers but in my precepts walke ye Whether is it sufficient that some worke should be good and agreeable to the law of God if that it be done according to the law of God in outward shew No but 1. There is also required the inward synceritie of the minde which proceedeth from faith whereby the heart is purified a Act. 15.9 2 That we be certainely perswaded in our mindes out of his word that that which we doe pleaseth God For Rom. 14.23 whatsoeuer is done without faith that is whatsoeuer we take in hand with a doubting conscience whether it please God and therefore whether it be commaunded of God or not it is a sinn 3 It is required that we haue respect vnto god and to his glorie alone as the cheefe end of a good worke For the pharisaicall Hypocrite giueth almes the publican not iustified geueth also but his is abominable in the sight of God because he desires to be seene of men b mat 6.1 But this mans almes is a good worke not onely because it is commaunded but also because it is done with sinceritye of the heart and in faith to the glorie of God And therfore vertues are to be discerned from vices not so much by the skill mouing them as by the ends VVhat then are good workes Such as are done in true faith according to the law of god are referred to his glory alone c Tim 1.5 Deut. 4.2 1. Cor. 10.31 Colos 3.17 VVho are they that doe good workes Onely the Regenerate For whereas the law of God doth especially require that fountaine of syncerity in the heart d Mat. 3.33 and from thence the respect of Gods glory truly the worke of the vnregenerate although it appeare verie glorious yet cannot simply and properly be called by the name of a good worke because that which is good is not well done of them that is in faith to the glory of God And therefore the worke is not liuing but dead as a figge leafe a Gen. 3.7 couering onely the inward vices for an euill tree cannot bring forth good fruite Math. 7.18 and Cap 12.33 whatsoeuer is done by the impure is impure b Iob. 14 4 Tit. 1.15 yet it may be called good but in vse not in worship But a man now already regenerate to wit who hath recouered some parte of the synceritie of his heart by faith according to the measure of integrity and sinceritie of his heart which he hath recouered is fitte in part to performe good workes Are not Cornelius his workes praised before he vvas baptised and belieued in Christ Act. 10.4 He is called a deuout man and one that feard God verse 22 Therefore now before he receiued the Sacrament of Baptisme he was conuerted vnto the acknowledging of the true God neither was he vtterly without faith in the Messias Besides he is said to pray continually and his almes were accepted and his prayers are said to be heard of God But it is impossible for any man or for any mans worke to please God without faith Heb. 11.6 Therfore hee had the beginnings of faith in Christ and therefore was now iustified and regenerate although as yet hee was not instructed in the full cleere knowledge of Christ and yet knew not that he was come For which cause Peter was sent vnto him who should more fully teach him Are the good workes of the regenerate pure and perfectly good and blemished with no fault No 1 Because the Scripture speaketh to the contrarie c Esa 64.5 Ia. 3.2 2 That any worke be pure and in euery respect good it is not sufficient that that which is done be not done without the holy Ghost and without faith but also it is further required that the first beginnings of a good worke in man to wit the vnderstanding will and affections doe most fully obey the spirit of God which is granted to no mortall man Christ alone excepted But there doth euer remaine in vs and in euery facultie of our soule the new and and the old man spirit and flesh the law of the mind as it is
is double debt by order of iustice for the payment whereof a man is bound by reason of the excellencie and worthinesse of the benefit bestowed vpon him and this properlie is called debt But improperly that is called debt which is due by couenant and free promise or because it is so couenanted and agreed vpon Out of all which it followeth that that properly is a merite or a meritorious worke whereunto by reason of the excellencie therof something is due by order of iustice VVhat then are the good vvorkes of men meritorious in the sight of God If you speake of euill workes wee affirme that they are meritorious taking the name of merite properly and punishment is due vnto them taking the name of debt properly for the vvages of sinne is death Rom. 6 23. But if wee speake of good workes wee denie out of the promises that any good worke no not of the most most excellent creature doth merite at the handes of GOD because the scripture expresly teacheth it Rom. 4.4 To him that vvorketh c. And Chap. 11.6 If it be of vvorkes then not of grace a Eph. 2.8.9 2 Because Christ hath sufficiently by his owne merit deserued eternall life for vs b Mat 20.28 Ioh 16 2 1 Ti. 1.10 Heb 9 12 3 Because all our boasting must be taken away c Eph. 2 9 1 Cor 4.4 4 Because the nature and condition of a merite doth require these three things 1 That that worke whereby wee merite be free not due from vs to him to whom we doe performe that worke of ours But whatsoeuer good we doe it is onely some part of our dutie towards God which wee owe vnto him a Luk 17.9 10. c Ro. 8.12 and who hath giuen to the Lord first and it shall be restored to him againe Rom. 11.35 2 That the selfe same worke of ours and gift which is offered be profitable and commodious for him of whom wee merite but no action of ours brings any profit to God Psal 16.2 My good dooing reacheth not vnto thee Iob. 22.2 For the Lord hath no neede of any thing of ours Psal 50 11.12 3 It is required that the thing wee offer bee proportionable and in price and worthinesse equall to that thing which wee doe receiue of another and wherewith another doth recompence vs e Ro. 1 27 But no good workes of ours are worthie that is proportionable to saluation and life eternall which wee receiue of GOD because there is no proportion betweene our good workes and life eternall f Rom 8 18 Therefore to conclude our good workes merite nothing at the handes of God and for this cause eternall life is called the free or gratious gift of God Rom 6.23 Further wee deny that simplie God oweth any thing to a good worke if the name of debt or wages be taken properly for neither is there any such excellencie of any good worke whatsoeuer that god should be indebted to it by the order of iustice g Luk. 17.9 doth the Lord thanke that seruant because he did those thinges that were commaunded him I trow not Although it cannot be denyed that rewarde is due to good workes by couenant free promise to wit if they be perfect Rom. 4.4 to him which vvorketh namely to him that perfectly fulfilleth the law rewarde is counted to him of debt and in the law shewing mercie to thousands of them that keepe his commaundements c. Exod. 20. Is there any thing then due to the good vvorks of the regenerate at least by couenant and promise No. 1. Because we liue not vnder that legall couenant of workes wherein God couenanteth with man vnder condition of the workes of the lawe but we are vnder the couenante of grace wherein god maketh a couenante with man vnder condition of Christes merit to be laid hold on by our faith 2 Because though we graunt that we are still vnder the couenante of the law yet according to that couenant and promise made therein God oweth not any thing to our workes but death for our workes euen in the state of regeneration are imperfect neither can they indure to be examined according to that rule of the lawe of god vnlesse you would make that law of God so holy and so perfect a leaden rule as the papists doe at this day Are there not also in the Gospell euery where promised many blessings both temporall and eternall to our good workes In deed they are promised as Psal 84.12 He will not depriue them of good thinges that walke in innocencie 1. Timoth. 4.8 godlines hath the promise of this life and of that that is to come Math. 5.12 your rewarde is greate in heauen Luc. 6.38 Giue and it shal be giuen vnto you Math. 25.29 to him that hath it shall be giuen and the faithfull seruant shall haue rule ouer many things And. Cap 10.42 he that shall giue a cup of colde water in my name shall not lose his reward And Cap. 19.29 he that shall leaue house brethren sisters etc. for my sake shall receiue an hundred fold in this life and shall inherite eternall life Reuela 22.14 Blessed are they that keepe his commaundements that they may haue right vnto the tree of life and may enter by the gates into the City But yet not vnder condition of workes which should procure those benefits vnto vs but as they do manifestly shew vnto vs prooue as effects better knowne to vs that wee are pertakers of that condition which is in the couenante of grace whereby alone it being fulfilled those benefits are procured neither are they bestowed on vs as of debt but as free rewardes How doe the promises which are made in the gospell with condition of workes differ from the Legall promises 1 All the promises which are to be found in the gospel with condition of workes are made in Christ and for Christs sake for his merite sake 2 They be altogether franke and free therefore the rewarde is not giuen of debt or by couenante because we haue fulfilled the condition of workes but of mere grace and mercy for Christs sake and his merit But the Legal promises are not made for Christs sake nether is rewarde giuen to them of mere grace but for the condition of works performed and obserued which is impossible to man VVhat then are the Legall promises concerning the rewarde of good workes to no purpose Truly they are for they performe nothing vnlesse the condition of perfect obedience be performed do this and thou shalt liue Yet they are performed and become profitable thorow the gos in them that beleeue not because they fulfill the lawe but because they beleeuing thorow Christ are reconciled vnto god and the law thorow faith is established Rom. 3.31 both because he hath perfection which beleeueth in Christ saith Ambrose as also Rom. 10.4 Christ is the end and fulfilling of the law to euery one that beleeueth hence 2.
the inward inspiration of God alone is he therfore presently to be heard No but that wee may discerne that true and lawfull extraordinary calling from the counterfait three rules are to be obserued 1. First that there only it must haue place where there is no vsing of lawful ordinary vocation which any such teacher may seeme to haue contemned The second that the spirit of such a man be proued before it be admitted f 1. Iohn 4.1 that is that both his doctrine be tryed by the rule of gods word as neere as may be which Christ commaunded to be done in himselfe g Iohn 5.39 and which is commended in them of Beraea h act 17.10 and also that his manners and disposition be diligently looked into as Christ admonisheth Mat. 7 20. And that they be not such as are described Rom. 16.18 vvhich by faire speech and flattering do deceiue the hartes of the simple i 1. Tim. 6.3.4.5 2. Tim. 3 6. 2. Pet. 2.14 Iud. 12. 3 The third that being thus tryed they be lawfully ordeined of that church of which themselues haue laid the foundation And within these lists doe we inclose that extraordinary calling and otherwise must we neuer approue it What when ordinarie calling ceaseth ought euerie christian that hath skill in the scriptures to impugne false doctrine and to deliuer the true for that cause goe vp into the Pulpit God forbid for this were to open a dore to euerie one euerie where which esteemes himselfe a wise man vnder pretence true or false of withstanding corrupt doctrine to haue priuate conuenticles which is the practise of the Anabaptists and Libertines following the bad example of them which priuily crept in and made so great stirres first at Antioch and after that in Galatia elsewhere of whome the Apostles write thus We haue heard that certaine which departed from vs haue troubled you with wordes and combred your mindes commaunding you to be circumcised and to keepe the law to whome we gaue no such commaundement Act. 15.24 Which be the testimonies or notes of extraordinarie calling Not the gift of miracles For Iohn Baptist being extraordinarily called did no miracle a Iohn 10.41 for although he was the sonne of a Priest yet in the Temple did he not exercise the priesthood but his propheticall office without the temple So also neither Oseas nor Zephany nor Aggeus nor other prophets albeit they were extraordinarily called of God were euer famous for miracles Neither is it necessary that a vocation or succession extraordinary in respect of the order publickly receiued should be confirmed with miracles For Antichrist is not to be killed with miracles but with the spirit of Christ that is with the voice of the Gospell 2 Thess 2.8 And as for the faith which wee teach Christ and his Apostles did sufficently confirme it by miracles because they were sent by a new order instituted of God to change the gouernment of the Church Neither do we now bring forth any other bookes or any other writings then of the law of the Prophets and of the Apostles And Christ hath tolde vs that false teachers must be discerned from true ones not by miracles but by their fruites to wit of learning and of life Mat. 7.16 But these three are the signes of lawfull extraordinary calling 1. That he that doth alledge it do plainely preach the word of God b Ier. 23.21 22.27.28 27. 29 9 2. That he who is sent of God extraordinarily haue the necessarie and manifest extraordinary gifts of the holy Ghost for the execution of that his office as first of all the gift of the true wisdome of God and the knowledge of his heauenly Doctrine Secondly the gift of speaking and teaching Thirdly the gift of vndaunted constancy in the true Doctrine of the true God after the example of Esay c Is 3.8 5.8 6.1 2.3 of Christ d Mat 7.29 Luk. 4.18.22 and of Paul e Eph. 4.9 3 Gods incredible vnexpected and right maruellous blessing of the labours of such a calling the manifest successe fruite and effect of it shining in the miraculous reformation of life the most plentifull profit of the Churches and the propagation therof encreasing daily although the Diuell and the whole world doe set themselues against it f Ier. 1.8.10 19. Luk. 21.15 Rom. 15.18 19. 2. Cor. 3 3.10.3 8 1 Thes 1.5 May not they that are sent extraordinarily of God erre and slide in their doctrine They may for Aaron erred g Ex. 32.4 21 Num 12.1 and Peter in the beginning did not know that there should be a calling of the Gentiles but was to be taught this same by a heauenly vision h Act. 10 11 Of what sort is the calling of the Preachers of the Gospell in our age The calling of the first reformers of the Church if wee take the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the common manner and vse was ordinarie For they were Doctors Pastos and Elders from the institution of the Church of Rome But when the filthinesse of that Church was wipt away it was also lawfull although extraordinarie as might easily be gathered from the former rules signs namely excellencie might and also example of right Christian life And because their Pastours were both acknowledged and ordained of their people of their flockes and of the lawfull Magistrate therefore were they lawfull Pastors The calling of the later men and of such who haue and do succeed the former is also of God lawful but yet ordinary because they are called by the ordinary way and that same maner which is prescribed in the word of God are receiued of those congregations which as is apparant by manifest signes are the true Churches of God which haue the right of choosing Pastors Therfore the Antichristians who when they cannot conuince the Doctrine of the Gospell restored of our men of any falshood doe aske vs of our calling are by the example of Christ a Luk. 20.2 to bee sent back againe of vs to the Doctrine of Christ and his Apostles VVhat if the Romish Bishops should free themselues and their Churches from the Tyranny of the Pope and should purge them from all Idolatry and would purely preach the word of God in their Churches thus reformed haue they need of any other calling saue that which they haue already Yea verily because the Papisticall Ordinations in which there was no examination first vsed either of life or learning neither any conditions obserued in their elections which are prescribed out of the heauenly lawe and in which moreuer all pure Canons haue beene violated are nothing else but most filthy profanations And if any shall truely detest Popery from his heart verily he will renounce his most disorderly Ordination neither will hee from the right thereof chalenge vnto himselfe any authoritie Neither yet do I deny but that of the false bishops
dependeth this power Not vpon the person or worthines of the ministers for indeed they cannot properly eyther bind or loose any man or open or shut the kingdome of heauen vnto any man at their pleasure but it dependeth vpon their lawfull ministerie or rather vpon God himselfe who by the holy ghost is powerfull in the ministerie of the word as often as the minister doth duely execute his office a heb 4.12 In which sense those sayings Marke 2.7 Who can forgiue sinnes but God alone namely in his owne right and by his owne authoritie and that Iohn 20 23. Whose sinnes ye remit namely instrumētally or by preaching in the name of Christ they are remitted must be reconciled To whom are these keyes giuen Not to Peter alone but equally to all the Apostles and to the faithfull Pastors of all ages to whom Christ saith Receiue the holy Ghost if you remit the sinnes of anie they are remitted vnto them if you retaine the sinnes of any they are retayned Iohn 20.23 Which is the other part of Ecclesiasticall power It is called the power of Order because it hath a certaine and set rule namely the word of God which it must alwaies follow And it is rhar power of the Church whereby it is occupied both about doctrine and the principles of faith and is callled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinall and also about the making of lawes in the Church for the outward gouernment thereof and is specially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ordained or appointed VVhat is the power of the Church concerning Doctrine It is of two sorts Common and Speciall Common is the common right belonging to the whole Church not to the Pastors onely but to euerie member thereof 1 To keepe and preserue the scriptures with verie great faithfulnesse like a Notarie or Register diligently to read them and not by way of authority to iudge of the scriptures for the Church it selfe is subiect to the scriptures but to iudge according to the scriptures and to distinguish and discerne like a Moderator the true naturall and right scriptures from the false imaginarie and counterfeit the spirit of God being their guide for the sheepe know the voyce of the shepheard Iohn 10.4 2. To know admit and approoue true Doctrine out of the scriptures Iohn 5.39 Search the Scriptures And to reproue false doctrine Mat 7.15 Beware of false Prophets And Luke 12.1 Take heede of the leauen of the Pharises And Galat. 1.8 If any man teach another doctrine let him be accursed Whereupon Augustine lib. 11. Contra Faustum cap. 5. The scripture is set in a seat on high whereunto euerie faithfull and godly vnderstanding must stoope And in another place lib. de Religione cap. 31. It is lawfull with pure hearts to know the eternall Law but to iudge it is altogether vnlawfull and wicked Speciall power the Church hath none to frame new Articles of faith or to teach any thing beside the word of God written but like a Cryer to publish and preach the scriptures to propound onely the word of the Prophets and Apostles to omit nothing 〈◊〉 alter nothing to adde or inuent nothing of their owne a Deut. 4.2 12 32 Reue. 22.18 19 and to referre all things according to the word to Gods glorie and the edification of the Church Furthermore so to expound and prooue the Principles out of the Canonicall scriptures and to interptete the same Scriptures not out of any preiudicate opinion or the priuate sense of any one man but out of the fountaines and originals by examination of euerie seuerall word by obseruation of the style and phrase of the scripture by consideration of the state of the question and matter in hand and of the things going before and comming after and by conference of one scripture with another that they may agree with the Analogie rule and square of faith briefly comprehended in the Apostles Creed a Mat. 23.8 28.20 Rom. 12.6 1 Pet. 4.11 Lastly to take away all ordinances or rather phantasies of all men of what degree soeuer they bee that the decrees of God alone may remaine firme and established 2. Cor. 4.7 These are those spirituall weapons mightie b 2 Cor. 10 4.5 through God to cast downe strong holds whereby the faithfull souldiers of God may cast downe the imaginations and euerie high thing which is exalted against the knowledge of God wherby they may build the house of Christ ouerthrow Sathan feed the sheep driue away the Wolues instruct them that are apt to learne to proue them that are stubborne and froward lastly whereby they may lighten and if neede be thunder and resting themselues vpon the power of Christ may rule and gouerne all from the highest to the lowest but all things according to the word of God and so as no man must take vnto himselfe any authoritie to teach in the Church eyther by writing or word without a lawfull calling where indeede Order preuaileth which no man with a good conscience can despise for this were to open a window to the Anabaptistical furie and that The Spirits of the Prophets may be subiect to the Prophets 1. Cor. 14.30.31 Albeit that all Christians ought mutually to teach exhort reprehend and comfort one another in the Lord and that all housholds should so be gouerned of the maisters and mistresses of the family that they should beare a representation of so many priuate Churches no man will denie Are we simply to heare the voyce of the Church to receiue whatsoeuer it teacheth No but whatsoeuer it is taught of God and commaunded to teach and is able to approoue by the authoritie of the word of God Is it in the Churches power to consigne the Canon of Scripture The Church cannot make Bookes not Canonicall to be Canonicall but onely is a meanes that such Bookes be receiued as Canonicall which in truth and of themselues are such The Church I say doth not make Scripture to be Authenticall but declareth it to be so For that onely is called Authenticall which is of it selfe sufficient which commendeth supporteth and prooueth it selfe and from it selfe hath credit and authoritie May not yet the Church be a meanes to beleeue that there is a word written and other thinges which pertaine to saluation It is indeede a meanes not a principall meanes but onely an externall and ministeriall meanes but the principall cause of beleeuing is the spirit of God and the Church is a lesse principall instrument that is by which not for which we beleeue Paule doth plant and Apollo doth water but God giueth the increase 1 Cor. 3.6 The church hath no efficacie to reueale without the spirit neither can the Church make that true thinges in themselues be beleeued of vs for true but by the testimonie of the holy Ghost shee doth commend the Scripture which is her chiefe office Truely the Church sometimes may compell men by her authoritie and perpetuall testimonie that they
or to be vsed and obserued in writing those lawes and humane traditions 1 That they be not repugnant to the analogy of faith or that they lead vs not from Christ or be superstitious of which sort for the most part the popish rites are neither must our consciences be intangled as though those lawes of order and decency be for that cause onely brought in as if they were parts of diuine worship 2 That they be not preferred before the heauenly doctrine which the Apostles receiuing from God haue deliuered neiâ—â—â—â— must those lawes be eternall or immutable but as necessitie shall require mutable 3 That those things which are vnprofitable ridiculous foolish parasitical and operatiue should not be appointed for a graue honest and profitable order such as those which the Papacie doth commaund of Auricular confession the difference of meates daies and apparell vowed peregrination and the like 4 That the Church be not burdened with the multitude of those precepts as is done in poperie and the true and pure worship of God be oppressed as it was once done of the Pharisies b Mat. 23.4 and so the commaundements of God be made void in respect of men c Mat 15.3 Mar. 7.13 Act. 15.10 That they doe not degenerate into superstition or impietie that there be no merit ascribed to them or worship or necessitie that is they may not be accounted necessarie to saluation or a part of Gods worship and that of themselues by the work done as they speake which if it come to passe let them presently be reformed or altogether abolished by the example of Ezechias which brake in peeces the brasen Serpent d 2. Reg. 18 4 and lastly we must beware least through a pretence of indifferencie they offer poyson and hide a deadly hooke vnder a hony bayte VVho can ratifie or abolish those lawes In particuler Churches the Pastors by the sage iudgement of the Consistory and the authority of the Christian magistrate his consent being thereunto adioyned lastly the flocke being certified therof approouing the same who verily ought not rashly to forsake the opinion of their Pastors and superintendents being confirmed by the word of God sound reasons but in prouinciall Churches it is the office of the Synods being lawfully called in the Lord to constitute such kind of lawes VVhat is a lawfull Synode It is an assembly or meeting and councill either of certain places that is named A prouinciall Synod or else of the whole Church and so it is called Oecumenicall or vniuersall represented by certaine choise persons of her selfe for a certaine time as Pastors and gouernours being remoued as well from all popular gouernment as from smal gouernment and especially from Antichristian â—yrannie that they may expell the wolues and compose all controuersies which are raised in the Church out of the word of God prouided that it be alwaies their rule that they may maintaine pure doctrine and appoint such an outward cutaxie and goood order as seemeth most expedient for the whole Church a Act 15.2.6 c And of such Synods there is great profit 1. Because that which is sought of many is with greater facility obtained 2 Because errors heretiks patrons of errors are more easily repressed and condemned by common consent and iudgement of many By whom are Synods to be called and appoynted By the chiefe Magistrate if hee bee faithfull or at least if he tolerate the Christian faith who also eyther by himselfe or by others whom he hath made choyse of ought to be president of the Synode For it is the office of the Magistrate as the nurce of the Church to preserue the peace and quiet thereof but so that he doth submit himselfe to the word explaned by the mouth of the minister but if hee bee an infidel then it is the office of the Pastors to haue regard as much as in them lyeth that the Church of Christ be no whit damnified and mutually to stirre vp each other that by a common consent they may meete in the name of the Church without any prerogatiue of places to choose those who are knowne to excell in doctrine integritie of life and other gifts of the holy Ghost the Laitie being not excluded as it is manifest out of the Acts. Chap. 15.2 22.23.25 but especially that as Chrst did sit b Luk. 2.46 in the midst of the doctors so now he must be present and beare rule in the councel of the doctors Are all things which Synods decree to be accounted alwaies for true and vndoubted They are not as it is apparant by the second Nicene Councell which did determine against the word of God for the worshipping of Idols and the second Councell holden at Ephesus where the heresie of Eutiches preuailed and the Aphrican Councels where Cyprian was where it was established that those which were baptized by hereticks should be rebaptized for the Church on earth may erre yea being gathered together as it is euident out of Esay 56.10 Ier. 6.13 a Exod. 22.25 1 Reg. 22.6 22 Mar 12.29 Ioh. 11.2 47 2 Thess 2.4.11 the reason is because the Church on earth is not composed of the blessed Angesl but of men whose propertie it is to erre and to be deceiued for that which is said Psal 89.6 that the truth of God is in the congregation of his saints it is to be vnderstood either of the holy Angels liuing in heauen or els of the church where the pure preaching of the gospel souÌ„deth Is there any authoritie of the Synods There is but that which doth depend on the word of God namely which is of Christs promise Mat. 18 2â— where two or three so more be gathered together in my name there am I in the the midst of them neither is it to be doubted but that much more some vniuersall company he doth gouern by his spirit b Act. 15 2â— Cor. 5.4 Therfore the iudgments of Synods are not to be despised especially of those where Christ doth sit in the middest but withall obserue by what condition Christ is in the middest of a councell if it be gathered together in his name and the scripture bee in the most eminent place for then the definition of the councils concerning that opinion which is controuersed after lawfull examination and iust inquiry hath his waighâ— which notwithstanding it selfe must be tried by the touchstone of the scripture according to that try all things keepe that which is good 1. Thess 5.21 Doth not the Apostle commaÌ„d vs to obey rulers gouernors He. 13.17 Yes verily but both with an implicite condition if they be true rulers let not the word of God the volume of the law depart froÌ„ their mouths c Ios 1.7.8 if they sit in Moses chaire that is they teach the doctrine of Moses incorruptly d Mat. 23.2 in those things which are peculier to their ministery as in the word of God lawfull
administratioÌ„ of the Sacraments But yet the spirits are to be tried that is by a Metonymy those which say they are indued with the spirit of god whether they be of God 1. Ioh. 4.1 which cannot be done more certainly by any thing then by the scripture to which the Lord commandeth the triall of spirits to be conformed a Deut. 13.1 2.3 4 neither must we harken to the words of the false Prophets b Ier. 23 19 By what name were they wont to cal the definitions of Synods Canons which then especially haue authority are as lawes whosoeuer contemns violates them must vndergo the politicke punishmeÌ„t inflicted by the magistrate so soon as they are ratified coÌ„firmed by the chief magistrat but before they are not auailable by reason of politicall punishment although they be by reason of censure Do such constitutions bind the conscience before God No truly by themselues for that they are humane and mutable yet notwitstanding being once set downe to violate or contemne them with safe conscience no man can both in respect of scandalizing others as also by reason of contumacy but euerie one is tied faithfully to obserue them and that with a free conscience e 1 Cor. 10.28 29 but so as it may be done without scandall that is so that the weaker brethren be not offended and when vpon iust causes we be hindered sometimes it is lawfull to omit them our consciences being not offended VVhat is the ende of this power In generall the glorie of God and the edification of the Church to vs saith Paule 2. Cor. 10.8 13.10 is power giuen to edification not to destruction but the end of Synods is the assertion of the pure doctrine of God comprehended in his word against the heretickes and the constitution of Ecclesiastical gouernment in respect of the diuerse circumstances of time place and persons VVhat effect or vse haue they Order and Decencie d 1. Co. 4.40 Order whereby the presidents and publishers of the gospell haue a certaine rule in their actions and doe accustome their auditors to obedience and in a well gouerned estate of the Church peace and concord is kept Comelines whereby we may be incited by those helpes to pietie and that grauitie may appeare in the handling of pietie VVhat things are repugnant to this Doctrine 1 The errour both of those which ascribe to much and also of those which do attribute too little to the Church 2 The errour of the Nouatians or Catharists who deny pardon to those which are fallen by their confession or to those which are defiled with great offences 3 The Monarchie of the Papacie and tyranny which they haue arrogated to themselues in translating the kingdomes of the world 2 That tyrannicall voyce that the Pope of Rome ought to be iudged of no mortall man and that hee is aboue the councill 3 That vsurping and abusing the keyes and the power of remitting or retaining sinnes at his pleasure 4 That maioritie and supreme power which hee hath taken to himselfe by vertue of succession and of the Church when soeuer hee please in consigning the Canon of Scripture In interpreting the word of GOD and giuing the true sense of the Scripture in forging new Articles of our faith in making lawes and proposing traditions and establishing wicked decrees because as they say that the Bishoppe hath all lawes in the closet of his heart 5. All Ceremonies Popish rites and will-worship repugnant to the word of God 6 That errour that the Church is the rule of all things which are to bee beleeued when as on the contrarie the Scripture alone is the rule of faith 7. A wicked and superstitious opinion of necessity merit and worshippe in the obseruation of humane ceremonies 8. A foolish zeale of Moses law 9. That Sacriledge wherby they driue the laity from the reading of the word of God and doe prohibite Bibles to bee Printed in the vulgar tongue 10. Furthermore that Councils should be assembled and gouerned by the authoritie of the Pope and that such Councils cannot erre 11. That the Church ought to supply the defect of the word written by written traditions which is to attribute more authority and power to the Church then is meete 12 That the Church is eminent in generall Councils and that the trueth remaineth no where but amongst their Pastors 13. That the power of interpreting the Scriptures is in the Councils and that no man may appeale from them 14. That the approbation of the Scripture to be either Canonicall or Apocryphall dependeth on the iudgement of the Church 15. The contempt of constitutions simply for order and decency appointed in the Church 16. The errour of those who in Ecclesiasticall controuersies resting on their owne priuate iudgements opinions do disclaime Synods and all definitions deliuered by Synods The foure and fortieth common place Of the Gouernment and Iurisdiction of the Church where also of fasting What is the third part of Ecclesiasticall power IVdiciarie or Iurisdiction Ecclesiastical altogither to be distinguished from ciuill and is commonly called power and it is another part or kinde of the power of the keyes distinguished from the former for that the first whereof Mat. 16.19 and Ioh. 20.23 which is the office of teaching or of preaching the Gospell committed to the Pastors doth properly appertaine vnto them but this doth belong to the moral discipline of the Church and repressing of offencs commended to the Church which the Graecians cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is discipline correction institution wherof Christ speaketh Mat. 18.17.18 If a brother do not heare the Church let him be as a Heathen or Publican vnto thee verily I say vnto you whatsoeuer you shall binde on earth shall be bound in heauen and whatsoeuer you shall loose shall be loosed for the Church doth bind whom she doth excommunicate and she doth loose when she againe receiues men into her society VVhat is Ecclesiasticall gouerâ—ment It is an Ecclesiasticall Paedagogie instituted by the authority of the word of God whereby men being receiued into the familie of Christ they are guided to godlinesse and compelled not to commit any thing vnworthy the Christian profession but those which do offend and are inordinate are reproued chidden and corrected that they may returne into the right way and that euery one may do their dutie according to the direction of the Gospell How manifold is Ecclesiasticall gouernment Twofold Common vnto which all citizens of the Church ought equally to be subiect and proper which is peculier to the Clergie and doth solely appertain to the ministers of the Church to reteine them in their dutie and the common againe is twofold ordinary extraordinary now that is ordinary which alwaies hath the word of God and Apostolicall tradition for his rule and from which it doth neuer decline and is alwaies obserued in the Church How many parts bee there of ordinary
or to offer to God that which displeaseth him or agreeth not to his maiestie And when we are the Lords we cannot tye our selues to any thing An example of such vowes we haue in our late Rebells which is contrary to his will 2 That the speciall vowe be included in the common vowe Therefore they sinne who vow obedience to an Abbot or to a certaine order and doe withdraw themselues from the obedieÌ„ce of parents of Magistrates and of Christ himselfe often voweing against both Christ christian gouernours 3 Let vs not despise the creatures of God as they doe who certaine dayes or in the whole course of life doe abiure these or those meates the vse whereof God hath graunted vnto vs for our commoditie with giuing of thankes With what minde and to what end is a vow to be made In generall to the glorie of God profit of our neighbour Therefore vnlawfull was the vow of Michahs mother a Iud 17.3 who vowed the money first taken away from her by her sonne and then restored againe for religion sake to make an Idoll at the siluersmiths Such was the oth of Herod b Mat. 14.7 and also of them which vowe pouertie and are fatted of that which is another mans But in speciall their are fower ends of a right or lawfull vowe whereof the two former do respect the time past the other the time to come and the vowes of the former ends are exercises of thaÌ„ksgiuing but the vowes of the latter are exercises of repentaÌ„ce Which is the first end of a lawfull vowe That we may testifie our thankfulnes towards God for benefits receiued such as was the vow of Iacob c Gen. 28.2 and of the Israelites d Iosh 6.19 and of Anna e 1 Sam. 1.11 such are al the vowes of which mention is made in the Psalmes f Psa 22.26 56 13 116.14.18 Which is the second end That to turne away Gods wrath we may punish our selues for offences committed 1. Cor. 11 31. for if we would iudge our selues we should not be iudged Which is the third When as by a vow we take from our selues the vse for a time of a certaine thing otherwise indifferent that wee may be made the more circumspect 1. Cor 6.12 I will not be brought vnder the power of any thing And 9. chap. 27. I beat downe my bodie bring it into subiection least by any meanes after that I haue preached to others I my selfe should be reproued Which is the fourth When wee doe binde our selues by a vowe that as it were by that spurre we may be stirred vp to the dueties of piety and of our vocation as when any student that he may driue away his sluggishnes doth tye himselfe by a vowe to certaine howres of reading and of prayers What caution is to be vsed in all these That in vowes we be most sparing because they which lightlie leape vnto them either do after a while repent them or slauishlie and by consent and not without greefe and yrkesomnes doe break their taske and so doe marre the grace of the worke 2. That we doe aduisedlie determine and that there be an agreement of heart and tongue 3. That the vowe be made with coâ—dition if the Lord will a Iam. 4.15 neither let it be promised for euer least that we cast snares vpon our selues by out rashnesse Are vowes from the lawe or of faith that is to say Legall or Euangelicall enioyned to the ancient people onely or to Christians also Vowes in time past were certaine parts of the Ceremoniall Lawe whereby men in dangers did flee vnto God and which they did vndertake in time of warre such was the vowe of the Israelites Numb 21.2 Israell vowed a vow vnto the Lord saide if thou wilt deliuer and giue this people into my hand then I will vtterly destroy the cities So was Iericho deuoted Ioh. 6.7 So Agag with all his pride c 1 Sam. 15 3 Moreouer they who were mindfull of Gods benefits either for benefits receiued or to be receiued as for obtaining plentie of cattel an oxe or a calfe out of the heards or for ofspring they did dedicate a son or daughter before he was conceiued or for health if any had fallen into a grieuous disease or for deliuerance from danger they did offer to God gifts and voluntarie sacrifices or themselues for a more strict seruice that they might shewe forth thankefulnesse Such as was the vowe of Iacob Gen. 28.20 If God will be with me and will keepe me in this iourney which I goe of all thou shalt giue me will I giue the tenth vnto thee And of Anna a vowing her sonne vnto God and of Dauid Psal 132.2 Or they did vse vowes for discipline sake for the exercises of puritie holines sobrietie and of other vertues And therefore in the law there were precepts Espcially such as were the vowes of the Nazarites b Numb 6.3 of not drinking wine and strong drink or of not cutting the haire or of not polluting himselfe at a funerall by touching of a dead bodie or by mourning that they might be taught to abstaine from too much trimming or decking of the bodie they might not be troubled in their head and be prouoked vnto lust and that they might be free from more vehement affections suppose mourning or mirth all which do greatly hinder spirituall thoughts Such was the vow of the Rechabites c Ier. 35 of not drinking wine of not planting vineyards and finally of liuing in tents And these vowes in respect of the forme where either Categoricall or absolute and simply affirmatiue which without exception or condition did dedicate something to God freely such are those which are spoken of Leuit. 27. And the vowes of the Nazatites or Hypotheticall which had a condition annexant such as were all almost pertaining to warre and of Iacob if God will be with me And of Anna If thou wilt giue me a sonne But by the comming of Christ together with other ceremonies the necessity of vowing is taken away nether is there any precept therof extant in the New Testament d Act. 18 18 21.26 For wheras Paule tied himselfe to a Nazaritish vowe it was done in regard of the time and other circumstances namely that to the Iewes he might become a Iew to theÌ„ that are vnder the law as though he were vnder the law and moreouer that he might be made all things to al men In respect of things indifferent that he might win all men vnto Christ 1. Co. 9.30 Notwithstanding although they are not inioyned to Christians yet they are not vnlawful wherby as it were with certain exercises they may confirme their wil to do wel may restrain themselues from doing ill so that in vowing they obserue the cautions before remembred Is it lawfull to breake vowes Truly in old time vnder the law it was needfull that
among themselues one from another For by reason of the twofold circumcision the one outward the other inward it comes to passe that Paule makes two kindes of Iewes i Rom. 2.28 And Stephen called the Iewes men of vncircumcised hearts and eares which yet stucke plunged in the vice of nature corrupted which would not indure to heare the voice of God as we are all by nature k Act. 7.51 3 That the circumcised might be put in minde of their dutie know that the good things promised did belong vnto them might stand to their couenant and promise and might confirme themselues in aduersity by calling vpon God in prosperity by the signe of the promises of GOD l 1 Sam. 17 26 and of the couenant as we may see in the example of Ionathan and Dauid encountering with Goliah l. 4. That they might be instructed concerning the corruption of nature which could not bee amended but by the effusion of bloud and also of the blessed seed which should come into the world 5 That it might be a seale vnto them that beleeue of righteousnesse and faith that is of that righteousnesse which is brought vnto vs by faith in Iesus Christ a Rom. 4.11 6 That they might bee put in minde of the spirituall circumcision of the heart mouth eare eyes and of the rest of the members nnd might labour for it and of the restipulation and binding themselues to keepe the law and so might be a Sacrament of Repentance 7 Of the continuall bearing of the Crosse and of the first fruits of our bloud to be offered to him who should shed all his bloud vpon the Crosse for vs. Wherefore were those Infants to be cut off which were not circumcised the eight day Eyther because as some thinke in them being taken away out of this temporall life by the sword or by sicknesse or by some other casualtie or else as others think being excluded from the societie of Gods people their parents migh the punished for their impietie that is for the neglect of the seale of the couenant of God For as God doth in the person of the father adopt the infant of the beleeuers So also when the father doth contemne so great a benefit the infant is truly said to be barred out of the Church which beareth not about him the marke and badge of adoption Neyther is there any cause why we should complaine of the seueritie of God seeing all are borne the children of wrath and of condemnation b Eph. 2.3 Or else because if the Infants themselues being come to age had neglected circumcision or else approoued of the neglect of it by their parents they should be excluded from the communion of saints here in the world to come that all the Church might receiue profit by such a judgement as carieth with it a manifest testimonie against all contemners of the Sacraments For this cause he would haue slaine Moses because he tooke not order to haue his sonne Gerson circumcised c Exod 4.24 so those which were borne in the wildernesse vnder Moses were not admitted the inioying of the promised land before that they were first circumcised d Ios 5.3 How long must it continue In deed the inward and spirituall Circumcision for euer whereupon it is called the couenant of the world that is perpetuall e Gen. 17.7 13 as touching the substance of it to be continued for euer in Christ although in signes it may be chaunged And the mysticall as concerning the externall vse vntill the first comming of Christ 1 Because seeing Christ is the end of the law f that continuall time which was prescribed to the Ceremonies of the law as the Temple g Psal 132 14 and the Sabbath h Exod 31 16 at the time of Christ his appearing and all the blood of the Ceremonies ought to cease in the blood of Christ and because that which was signified to be exhibited by circumcision was exhibited namely the seed of the woman which is Christ the Lord borne of a most chast virgin 2 Because by him the truth of Circumcision was accomplished in the Crosse 1. and that wall broken downe whereby Israell was deuided from the Gentiles so that if any man be now circumcised he denies Christ to be come makes him vnprofitable to himselfe 1 Ioh 1 17 Gal. 5.2 Behold I Paule say vnto you if ye be circumcised Christ shall doe you no good 3 Because the Lord promised by Ieremias 31.31 To make a new couenant not as touching the substance and the scope of it for Christ is the substance and the scope of both the couenants but in respect of the signes which are changed Lib. 32 Cap 9 contra Manich Therefore that which the Iewes say Whatsoeuer is once well done ought in no case to be changed is not true For the occasion of the time being changed that which was well done before good aduise often requireth to be changed saith Augustine The word Holam doth not alwaies signifie a time hauing none end but eyther a long time or else a certaine space of time and limited for a certaine continuance Therefore the Apostles a Aâ—t 15.24 determined that Circumcision was not to be imposed vpoÌ„ the Gentiles Gal. 2.11 12 and Paule doth ordaine Baptisme by name in the steed of Circumcision Now in that he himselfe did circumcise Timothie he did it not of necessitie but of fauour to maintaine peace and the better to further the course of the Gospell vntill the libertie which is brought by Christ was better knowne c Act. 16.3 Why was Christ who was conceiued and borne without sinne in whom also the couenant of the promised seed was fulfilled and who came also to abolish circumcision he himselfe that circumciseth other mens hearts why was hee circumcised 1 To the intent that hee might testifâ—e that hee was true man of the stocke of Abraham our brother and fellow of the same couenant with vs for which cause it pleased him to be bound with the signe of the new couenant also that he might shew that he was the keeper of both the Testaments 2 That he might be made subiect to the law and we might be deliuered from the curse of the Law by him d Gal. 4.4 3 That he might ratifie and sanctifie the Circumcision of the fathers in his owne flesh as our Baptisme receiueth vertue from his Baptisme 4 To commend vnto vs the discipline of the law and the vse of the Sacraments 5 Because the truth of Circumcision to wit the taking away of the old birth was not fully compleat in the birth of Christ but in his passion and resurrection And therefore we need not carnall Circumcision in the flesh because as we died with him in his death and rose againe with him when he rose againe So also in him are we circumcised with circumcision not made with hands putting off the bodie of sinne
to be punished did repeat Disce meo exemplo mandato munere fungi Et fuge ceu postem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Learne by my losse to doe alone that longs to thee And as a plague that kils all busie medling flee What is the sixt Loue or gratitude and beneuolence which they must declare by their best seruices b Gen 47 7 to 2 Sā 14.4 2 K 19.2 20 7 What is the seauenth They are bounde to helpe him according to their abilities be it by Taxes or Subsidies or tenthes or other waies and this they must doe without murmuring c 1 Sam 8 1◠Pro. 13.7 Christ did so d Mat 17 and commaunded subiects to doe so e M 22.21 Abraham paid tythes to Melchisedech Gen. 14.20 Ioseph and Marie in the New Testament went to be taxed f L 2.4 5 And how can the common wealth be preserued and gouerned without tributes yea and The labourer is worthy of his hyre Luke 10.7 Nay the Lawe of Nature teacheth it by which all Nations who had any forme of gouernment since the creation of the world haue paid tributes For Taxes Subsidies and regall hereditaments are graunted to Princes either to testifie the loue of subiects or to rewarde the care of the Magistrate and that they may better endure all publick charges And if citizens are bounden to aduenture their liues in the Kings seruice much more must they communicate their goods for the common good Are Clergie men or Church men as they are called exempted from all taxes and Subsidies Surely Christ chalenged no such priuiledge for hee was readie to pay tribute for himselfe and Peter And it is against the Lawe of charitie that they who haue proper Lands and other emoluments by the Church should bee exempted from ciuill charges casting that burthen vpon the shoulders of others as though when all others are in want they onely should be free g 2 Cor. 8.33 As for that Gen. 47.26 where wee reade that the Egyptian Priests paid not the fift part this was because their fields were not sold to the King in that dearth they hauing corne from the Kings Granaries But the Leuiticall Priests were in Israell iustly exempted because they possessed no fields amongst that people but only liued of oblations Notwithstanding Iustinian made a Law that Churchmen should be free from such personall seruices as were performed by industry and labour because if they were bound to them they must needes be withdrawne from their dueties Wee also deny not but that princes may remit to them somewhat of their tributes so it bee not to others hinderance and to maintaine their ryot But wee auouch that Churchmen cannot chalenge such immunitie by gods word neither that they can in conscience deny trybute to princes if it be demaunded Wherefore wee auouch that that decree of Boniface the eight is most iniust wherein hee straightly forbiddeth Churchmen not once to pay tribute to profane Princes without the Popes authoritie Why must subiects performe obedience to the Magistrate 1. For the commaundement and ordinance of God 2. To auoid punishments because they who resist magistracie are subiect to punishment Rom. 13.2 and we must be subiect not onely for wrath that is for feare of temporall punishment but also for conscience that is the feare of God least wee offend god before whom wee must keepe a good conscience or not only to auoide punishment but because it is acceptable to God and note that the conscience becomes guiltie and subiect to eternall punishments not for violating the Princes commaundement which sometimes may bee vniust but for violating the institution of God which commaunds obedience to Magistrates and Lawes politick because not humane but diuine Lawes binde the conscience and make it guiltie of eternall death May Subiects rise vp in armes against Magistrates or become mutinous No for God hath often punished the authors of sedition so Core and his companie murmuring against Moses was in the desert consumed with fire and the earth swallowed vp Dathan and Abiram aliue with their families b Numb 16 12 31 so Absolon was hanged in his owne haire being thus punished as a rebell to his father neither did Ziba Adoniah and Zimry escape d 2 Sam. 12 22 1 K. 2.10.20 25.16.16 Did Naboth well 1. King 21.3 to deny Ahab his vineyard who deserued it and offered mony for it Hee did well 1. Because God gaue an especiall law to this people that hereditarie possessions should not passe from one tribe to another but should bee reteined still in the tribes who to that purpose must marrie amongst themselues a Leui. 25 23 Num 36 7.9 because God would haue that stock to be knowne out of which hee had decreed the Messias to be borne What if the Magistrate offer thee some open and great wrong what must thou doe I must not vse any violence against him for now no priuate person hath with Ehud Iudges 3.21 Extraordinarie commandement from god Tihis 7 questiōs after are added of purpose to this English trāslation to kil Princes as may be obserued in the Lords prouident disanulling of such trayterous attempts And here note that all such persons as in the Scriptures attempted any thing against the life euen of Tyrants they had not onely a personall warrant from God but also effected their purpose and without the losse of their owne liues deliuered the people And surely it were better for priuate men priuately to beare all wrongs done by Princes as it were in a doubtfull case then in auenging themselues to sin against God For here Christ bids mee to turne the other cheeke that is to beare all wrongs done especially by my gouernour for Gods sake knowing this that he who is reiected by men is not for an iniurie receiued abiected by God Secondly it becommeth wise men to try all meanes and suffer all wrongs rather then to rise in Armes against Gouernours Thirdly if it bee an inferior magistrate who wrongs me I am to come by supplycatorie petition to the superior for his aid and euen against him vse rather Lawe then force in a free common weale Fourthly I am by flight to auoid the present wrong of my gouernour This in the Scriptures wee finde Practised by Gods people to Pharaoh Exod 5 1. Isa 29 7 and the same people to Nebuchadnezzar a tyrant were commaunded to performe obedience and to pray for him His successor Darius Daniell obeyed and said O King liue for euer b Dan. 6 21 And when Dauid was moued to kill Saul though he was to succeed him in his kingdome and had receiued many wrongs from him as that he gaue his wife to another banished him out of his kingdome and killed the priests for his sake yet he said God forbid that I should lay hands vpon the lords annointed c 1 Sam 26 11 and when he had but cut off the lap of his garment he was grieued for
esteeme it as a doctrine of men not of God as a priuate conceipt not a publike assertion We haue no such doctrine neither haue the Churches of God As for the truth of this in practise looke we but to the daies of Queene Mary when more suffered for religion in 5. years then haue done for treason in 45. since did any theÌ„ rebel against the life of that Queen did they not suffer the losse of goods liberty country lands and life praied rather that their soueraigns eies might be opened theÌ„ her years diminished And though diuers amongst vs who cannot conforme theÌ„selues are by the sentence of our consistories depriued of their liuings do any of them lay hands vpon the Lords annointed do not the Protestants in France the like at this time And surely if we well consider amongst many arguments to perswade the truth of our religion the falsity of popery this is not the least that our religion without equiuocation is an obedient merciful coÌ„passionate religion though our aduersaries preferre Turks before vs theirs is a cruel merciles bloudy religion burning al such as denie their breaden God murdering such gouernors as do but fauour of our true Catholicke Christian faith As for this auctor because the auctor of the protestaÌ„ts Apology for Catholicks may bring him in an enemy to magistracy I wish in some points he had written more sparingly He saith if a gouernour come vpon a subiect to spoyle him and kill him by the law of nature he may defend himselfe We say with Tertullian it is better to be killed then to kill and to answer them defence and offence are not a like He saith Dauid might haue killed Saule we lay with Dauid God forbid I should lay hands vpon the Lords annointed and Dauid being annointed king had another gates warrant than they can shew He saith in publike and notorious tyrannie subiects may craue aide from forrain Princes we say Blessed are they that suffer And blessed be God our gouernors are such as we need not to seeke aid against them He saith the Heluetians did wel in shaking of the yoake of Austria we say a particular is no generall rule He saith that the Iewes did well to rise against Antiochus we say the fact was extraordinary In a word there is nothing in him nor I hope in any Protestant writer which will warrant conspiracies against Princes which doctrine was deuised by the diuell nourced by the Pope learned in Seminaries practised more of late by Iesuites then euer it was before written as Dracoes lawes by the fauor of God in their own bloud And if we read diligeÌ„tly this coÌ„mon place of magistracie we shall see that the author was no enemy to gouernment who doubtles thinketh that the king is to be honored as a second from God only inferiour to God alone as Tertullian saith You haue added to your author 8. questions answers returne againe vnto him what is the generall end of politicke admistration and magistracie or magistrates Publike peace the preseruation of pietie and Religion or that right lawfull worship of God Vnto which two heads we may referre all lawes ciuill For hence commeth vengeance to the bad defence of the good safegard of goods rewards of vertues discipline of maners execution of malefactors and robbers and in a word the safetie of mans life To conclude by this means the Eutaxie good order of all things yea of religion it selfe is preserued or as Agapetus writeth to Iustinian by this all men being assembled together instructed in Gods word may vnfainedly adore safely keepe without feare practise his vpright righteousnes To which purpose Stigelius hath these two golden verses Vtque alios alij de relligione docerent Contiguas pietas iussit habere Domos That one might teach an other pietie God houses ioyn'd with contiguitie To this end Paule saith pray ye for kings and for all set in authority I say set in authority that vnder them we may liue a quiet and peaceable life in all godlines and honesty What vse make you of this doctrine of mgistracy Surely in regard of the magistrates 1. that they labour to recognize their dignity vse it with good conscience that they maintaine adorne it with the greatest piety to God integrity of life equity towards men care of their charge diligeÌ„ce in their calling that possibly they can Deut. 1.16 2 Cron. 19 6 7. c. 2. That they may comfort theÌ„selues and hope of Gods aide being indeed in a most troublesome but yet a most holy calling in that they are Gods Ambassadors or viceroys vpon earth yea that they may know that God cares for them according to that of the Psalmist I wil sing vnto thee O lord a new song who giueth saluatioÌ„ to kings But in regard of subiects that they with thanks to god acknowledge so great a benefit with good coÌ„science submit theÌ„selues to Gods ordinance giuing Caesars to Caesar tribute to whoÌ„ tribute praying for the life of their gouernors maintaine it by the hazard of their own both life liuelyhood if need require What now is coÌ„trary to this doctrine of magistracie 1 The heresy of the Donatists who tooke away the authority of magistrates in hatred to this order doe reckon vp many persecutions which some magistrates haue made against the Church of God 2. The error of the Anabaptists Libertines who were so called because they seek liberty in outward things for which in the memory of our forfathers they moued the common people to take arms against their gouernors these deny i. that magistracy is to be exercised amongst â—hose christiaÌ„ spirituall people whom the truth to wit Christ hath made free b Ioh 8.32 2. They admit of no suits in law seats or sentences of Iustice or any defence of a mans selfe wheras the internal liberty of coÌ„science which God by his spirit worketh in the harts of his elect takes not away the subiection of the outward man due to gouernors c Gal 5 1 2 Cor 7 21 3. They are of opinion that God would not haue Christians at all to become soldiers in warr because Paule saith speaking of spirituall not corporall warfare 2. Cor. 10.7 The weapons of our warfare are not carnall but spirituall But Paule speakes not heere of politicke magistrates but of the Pastors of the Church armed on all sides with the word of truth the weapons of righteousnesse 2. Cor. 6.7.4 They speake euill of such as are in authoritie d Iude 8. 3 The seditious rebellions of the Pope all his papall Cleargy who vpon certaine forged immuâ—â—ties presume to take the sword of authority out of the magistrates hand and to make all Princes vassals to them yet Peter himselfe whose successors they would be commaunds Bishops in plaine termes that they should not be Lords ouer Gods inheritance e 1. Pet. 5 3 yea bids all men to honour the King f 1. Pet. 2.17 But saith a papist Persona praecipientis non continetur in persona loquentis Peter commaunds this in his owne person therfore is not bounden to it in his owne person Well then Peter saith before Feare God is he by this commâ—undement excluded from Gods feare It seemeth surely his successors are who because they will not honor gouernors shew to the world that they feare not God for he that feareth the king of kings will honor and obey his vicegerents and Ambassadors 3 The flatteries of such as so either extol the power of princes that they derogate from Gods power or denie that princes in causes both Ecclesiasticall ciuill haue supreme authority headship ouer subiects wher as the princes of Israel are ofteÌ„ in the scripturs called heads of the people not as the Pope wold be to giue life to the church for so only is Christ the head but to coÌ„mand direct that people ouer whoÌ„ it pleaseth god to place kings in suprem authority 4 All such maners rites edicts consultations which are not agreeable to that eternall rule of honouring God and louing our neighbour permitting thefts robberies vnbridled and promiscuous lusts or any other monsters of the like nature 5 Seditious coÌ„motions of turbuleÌ„t rebels against their magistrats 6 Anarchy or want of gouernors which is worse then either the excesse or defect of any magistrate a Iudg 17 6 〈◊〉 21.25 〈◊〉 made Chrysostome in his sermon to the people of Antioch to say It were better to haue a Tyrant king then no king and Cornelius Tacitus to say in the first booke of his history It is better to liue vnder a bad prince than vnder none Laus Christo nescia finis 1. Pet. 2.17 Feare God honour the King To feare God is the beginning of this Booke To honour the King is the end of it FINIS