the mind enlightned in knowing God in Christ of the will sanctified in imbracing and apprehending God in Christ And here the principall agent is that verie Spirit of Christ who after the first grace and creation abideth and dwelleth in vs not idle but euer working some good in vs and by vs. The second agent working with Gods holy Spirit is the very soule of man or rather the new man or the new creature in the soule and all the faculties thereof By this the holy Ghost that so I may speake knoweth God or otherwise to speake the same to know God the holy Ghost vseth the new creature in man and by this the holy Ghost doth embrace and apprehend God in Christ Thus speakes the Apostle Rom. 8. The holy Ghost saith hee maketh intercession for vs with sighes which cannot be expressed Obserue here how he ascribeth this action of sending forth sighes vnto the Spirit as to the principall agent In this second grace which is the action or worke of faith we stand not as meere passiuely but being moued by the holy Ghost we worke our selues as being stirred vp to beleeue we beleeue and in a word we worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Gods Spirit working in vs. The Aduersaries say this second grace in faith is an action of free-will when as we by our own free-will dispose and prepare our selues to a iustifying grace in beleeuing in hoping in repenting In this action they say not the holy Ghost is the principall agent or any motion to vse their owne word of the Spirit but free-will it selfe which as they say goes before whē as that motion of God working together with their free-will must follow after They speake not a word here of Gods Spirit either in the first or second grace who works effectually in both as is aforesaid but in steede of the holy Ghost they talk of I know not what motion standing without and knocking at the doore They say this motion stirres vp free-will they say it worketh with free-will when it worketh and prepareth vs vnto the grace of iustice or iustification This their doctrine is strange it sauoureth not the holie Scripture of God nor the phrase of Scripture Thus farre of Gods grace in faith or of the second part of our calling and of the two speciall branches of it Next in it we are to consider of the points or conditions before noted which are the verie same with those in our calling afore-going To this second part of our effectuall calling referre the doctrine of faith which in verie truth is the same with it Hope loue and repentance follow faith and Free-will is a common place in diuinitie subalterne or to bee referred vnto that of Repentance CHAP. II. Of the word of God or of the couenant in generall and of the couenant of workes in speciall THE common place in religion which is concerning The common places of religion how they follow in order Gods word or couenant is to be referred vnto this of our effectuall calling as to a most generall heade next follow these points of sinne and of the miserie of mankind thirdly that of faith then follow hope loue and repentance Now therefore we are to speake of the word or of the couenant of God hauing first set down this ground that all the worde of God appertaines to some couenant for God speaks nothing to man without the couenant for which cause al the scripture both old and new wherein al Gods word is contained beares the name of Gods couenant or testament The couenant of God generally is a promise vnder Couenant defined some one certaine condition And it is twofold the first is the couenant of works the second is the couenant of grace Paul Galath 4. vers 24. expresselie sets downe two couenants which in the olde Testament were shadowed by two women as by types to wit Hagar the handmaide and Sarah the freewoman for saith he these be those two couenants Let vs then speake something of these two couenants and first of the couenant of works The couenant of workes which may also be called a legall or Couenant of works the first ground of it natural couenant is founded in nature which by creation was pure and holy and in the law of God which in the first creation was ingrauen in mans hart For after that God had created man after his owne image pure and holy and had written his law in his minde he made a couenant with man wherein he promised him eternall life vnder the condition of holy and good workes which should be answerable to the holinesse and goodnesse of their creation and conformable to his law And that nature thus beautified with holinesse and righteousnes and the light of Gods law is the foundation of the couenant of works it is very euident for that it could not well stand with the iustice of God to make a couenant vnder condition of good works perfect obedience to his law except he had first created man pure and holie and had ingrauen his lawe in his hart whence those good works might proceed For this cause when he was to repeat that couenant of workes to the people of Israel he first gaue the law written in tables of stone then he made a couenant with his people saying Doe these things and ye shall liue Therefore the ground of the couenant of works was Note not Christ nor the grace of God in Christ but the nature of man in the first creation holy and perfect endued also with the knowledge of the law For as touching the couenant of workes there was no mediator in the beginning betweene God and man that God should in him as in and by a mediator make his couenant with man And the cause that there was no need of a mediator was this that albeit there were two parties entring into a couenāt yet there was no such breach or variance betwixt them that they had neede of any mediator to make reconciliation betweene them for as for the couenant of works God made this couenant with man as one friend doth Note with another For in the creation we were Gods friends and not his enemies Thus far of the grounde of the conant of works The thing promised in the couenant of works is life eternall first not righteousnes for that man in his creation was euen then iust and perfect by that original iustice as they call it vnlesse you will say that the righteousnes of works was promised in that couenant for which righteousnes sake after that man had wrought it God would pronounce and declare him to be iust For we are to vnderstand that in this couenant there is a double righteousnes the first is that originall iustice which is nothing else but the integritie of nature in that first state of man This iustice out of all doubt is not promised in the couenant of works for it is the ground of it The
second iustice is that which was to follow the good workes of nature in that integritie might be called the iustice of works for after that man had liued godly and iustly according to Gods law in that integritie then he might be said to be iust againe and to be declared of God to be iust by his good workes well pleasing vnto God and so eternall life might be saide to be giuen vnto him as iustified by his works For Paul to the Rom. teacheth that there may be some imputation of righteousnesse by good works if so be that works be perfectlie good Hence come these manner of speeches Abraham was not iustified by his works by workes no flesh shall be iustified Thus far of the promise Rom. 4. 2 of the couenant of workes or of the things promised in the couenant of works Now to come vnto the condition the condition of y e couenant of works is the condition of good works of good works I say not which proceed from Christ or from his The condition of the couenant of works grace but frō nature only in the integrity thereof being informed with the knowledge of the law and perfectlie good as it was in the first creation proceeding I say from that ground of the couenant of workes Therefore works meere naturallie good onlie are required as the condition of the couenant of works So then by this condition doe you exclude hence faith in Christ I doe so And do ye except here from the condition of the couenant of works all the works of grace and regeneration I doe except these also But the couenant of works is often propounded in the Gospell to such as be in grace and in Christ Iesu for how often is the reward of eternall life promised to such as do well wherefore it may seeme that the works of regeneration appertaine also to the couenant of works for that such works be required of them which be vnder grace I answer the antecedent is false for if at any time we heare or reade in the Gospell of grace that good works be required of them which be in Christ and iustified by him to that end that they may obtaine eternall life we may not thinke that God speakes Note vnto them after the forme of the couenant of works for in the Gospel good works are required of them which be in Christ not such as proceede from their owne nature or such as they can yeelde of their owne strength but onely such as proceede from the grace of regeneration For we neuer finde in the new Testament that they which are in Christ be commanded to do the workes aforesaide of the couenant of works which bee naturallie good or that the couenant of works is set before thē that by it the works therof acted by the strēgth of nature they may receiue eternall life For thou shalt neuer finde it saide to them which are in Christ Do this of your own strēgth that so ye may liue which is the very sum of y e couenant of works As for that place Math. 19. 17. where Christ said to a certaine young man which called vpon him saying Maister what good shal I do that I may haue eternall life The Lord answered and saide If thou wilt enter into life keepe the commandements I graunt that heere hee vnderstandeth the couenant of works and that the Lord propoundeth to the young man the forme of the conenant of works But obserue that the Lord so answereth to one that sought his life and saluation by the law and which did before cleaue vnto the couenant of works and trusted to works as meritorious For so the couenāt of works and the rule of the law of works must be set before euery one which is without Christ seeking righteousnesse by the law and the works of the law to this end if it may be that by the sense of sin the feeling of his owne misery he may be prepared to embrace the couenant of grace in Christ For to returne vnto his words that young man saide to the Lorde What good shall I doe Therefore he sought saluation by workes and not by faith in Christ So then the Lord answered fitly to his question Doe this and thou shalt liue Which manner of speaking is neuer wonted to be propounded in the Gospell to them which haue once imbraced and professed Christ For those good works of nature be neuer required of them according to the forme of the couenant of works neither be the promises made vnto them vnder condition of any such workes I confesse good workes be required of them which be in Christ and iustified by him but all such works belong to grace and regeneration to grace I say only and they be not the works of free will nor of nature Know this thē that to such as be in Christ the couenant of works to thē is abolished of none effect so far forth as by it iustificatiō saluation is obtained I graunt the law abideth which is the rule of those works which properlie specially How far the law is abolished did first appertaine to the couenāt of works but now it hath another speciall vse for it serueth for our direction in the workes of grace and sanctification So then the law hath ceased as it was the rule of the works of nature required in the couenant of works but it is still in vse to them which are in Christ as it is the rule of the works of grace For the same iustice of God is vnchangeable and the law of God is the very image of diuine iustice wherefore the law of God must abide for euer albeit it haue not euer the same vse nor be not alwaies the rule of the same works But of this we shal speak more at large hereafter It is a question heere whether in the first creation good works in the couenant of works were required of man as meritorious for the promised life I answer not so But they were due in the creation as pledges of thankefulnesse in man to his creatour for that excellent worke of his creation and to glorifie God his creator But it may be obiected that Paul to the Rom. disputing against the works of nature for in that epistle he disputing principally against this kind of works he reasoneth against thē as seeming meritorious not as duties testimonies of mans thankfulnes vnto God wherfore it may seeme they were commanded vnto man in his creation as meritorious I answer true it is Paul disputes there of thē as of merites not for that this was his iudgement of them but because the Iewes had that conceite of them which were so farre blinded that they thought the good works of nature were not only good and iust but also might merit iustification and life But of this blindnesse of the Iewes we shal speake more at large herafter Thus farre of the condition of the couenant of
grace This might appeare by manie arguments which now I willingly passe ouer The end and vse of the promise in the couenant of grace is that men cast downe and humbled in the sight of their owne sinne and miserie by the legall couenant might be raised vp and comforted by hearing and receiuing that righteousnesse and life which is freely promised and offered to the beleeuers in the Gospell Of this vse reade Rom. 5. 1. Therefore being iustified by faith we haue peace with God This is the proper end of the Euangelical doctrine therefore the second and principall part of the Gospell doth consist in the doctrine of the couenant of grace which is properly and principally to beare this title of an Euangelicall doctrine teaching vs what Christ our mediator is what his humiliation first next his glorification and then what benefits life and righteousnes we get by him and these be the speciall branches of the Gospell and of that ioyfull message of our saluation Last of al the vse of those particular promises is that Gods Elect iustified renewed comforted and quieted in their consciences may testifie their thankfulnesse by their holy obedience and good works The Apostle noteth this end Tit. 2. 11. 12. 13. 14. For that grace of God which bringeth saluation vnto all men hath shined teaching vs that renouncing vngodlinesse and worldly lusts we liue soberly iustly and godly in this present world And for that this is the end of these promises they haue also their place in the third part of the doctrine of the Gospell which concernes the life and Christian conuersation of the Saints for which cause ye haue these promises often in the Gospell annexed to exhortations admonitions and instructions concerning manners as Gal. 6. after that vers 6. he had giuen in charge that he which is catechised in the word should minister vnto him which teacheth him of all his goods hee forthwith addeth vers 7. and 8. a promise and a threatning Againe vers 9. hauing warned them not to waxe wearie in weldoing he addeth this promise We shall reape in due time if we faint not So Ephe. 6. after that his charge giuen to seruants to serue their maisters in al vprightnes ver 5. 6. 7. he addeth a promise v. 8. Whatsoeuer good thing euery man doth that shall he receiue of the Lord. The like testimonies are euery where in which ye may find admonitions exhortations and instructions confirmed with promises and threatnings Of this kind then are al those promises before mentioned which must be carefully discerned first from the couenant of works next from the couenant of grace wheresoeuer we find them in reading the new Testament And finally concerning the aforesaid promises wee are to obserue first that the condition of the works of regeneration and grace is required of beleeuers not as merits but as duties only and testimonies of their thankfulnes to God their redeemer like as the conditiō in the couenant of works is not of merits but of duties onely and of testimonies of their thankfulnes to God their creator I grant that the works of regeneration are necessarie vnto eternall life promised in the Gospell but not as merits or meritorious causes but as the means and way wherein we are to proceed on frō iustification and regeneration vnto glorie and life eternall They may also be said to bee causes after a sort for they please God in Christ and in some respects moue him but not as merits but as effects of the only merit of Iesus Christ whereof they testifie But of this wee shall speake in place more conuenient Secōdly note in this third kind of promises that the condition therein is of the works of regeneration which are also most perfect in their kind for the great iustice of God cannot beare the least defect The rule also of all works is the iustice of God whereof ye haue a certaine expresse image in the morall lawe Wherefore the condition here is of works most absolute but not in thēselues but in Christ and in the perfection of his satisfaction and merit If ye obiect Doth not the lawe require that perfection of works which is in works themselues I answer it doth so of them which are vnder the couenant of works vnder the law and without Christ but as for such as be in the couenant of grace and in Christ it doth not require a perfection in the works of regeneration but is content with the good beginnings which the beleeuers haue the perfection of whose obedience is supplied and to be found in Christ Iesus For like as hee iustified vs of his meere grace in Christ and by his merit being his enemies so now much more will he accept vs Note Rom. 5. 9. 10. 11. 12. being iustified and regenerate I say much more will he accept vs being his friends and our obedience in Christ euen for his merit sake For so the Apostle concludeth Rom. 5. 9. Being iustified therefore by his bloud we shall now much more be preserued from wrath by him And thus farre of these three kinds of promises which are distinctly set downe in the New Testament And here this might also be demāded whether these 3. kinds of promises be not as distinctly to be found in the old Testament I answer they may so be found yet not without some difference for that the old Testament did serue specially to prepare men to receiue Christ which in his appointed time was to come For the law was a schoolemaister vnto Christ Gal. 3. Therefore the greatest part of the old Testament is spent in propounding repeating expounding the couenant of workes And because Christ was not as yet manifested in the flesh therefore the doctrine of the couenant of grace is more sparinglie and darkelie set forth in it Finallie as touching the faithfull in the old Testament which embraced Christ the mediator of the couenant of grace howsoeuer then but shadowed before their eies in types and figures to them I say being iustified in him which was to come regenerat by his grace the promises of eternal life were made vnder condition of the works of regeneration as this promise made to Abraham Gen. 17. 1. Walke thou before Rom 4 me and be thou vpright I wil make my couenant with thee This promise was made to Abraham being before iustified by faith and renewed by grace The like promises are often in the old Testament annexed to moral precepts as in the books of the Prouerbs and Ecclesiastes And thus farre of the couenant of grace the ground thereof the promise thereof and the condition thereof Now it remaineth that we answere a question or two concerning this couenant The first whether the couenant of works be abolished and of none effect to such as 1. vse of the couenant of workes or of the Morall lawe be vnder the couenant of grace I answer the couenant of works hath two endes and vses The first and proper
his law Knowing therefore the terror of the Lord we bring men to the faith The same Apostle Galath 4. 21. when he saw that the Galathians which began to beleeue in Christ notwithstanding not to cleaue vnto him only by faith but to make a mixture of the law with Christ he sets before them this glasse of Gods law or of the couenant of works wherein he layeth open first the miserable bondage of such as are vnder the law next their finall reiection to this end and purpose that they might be mooued by this fearefull speculation to stick to Christ only and to the couenant of grace Hereunto refer those cōminations which we find partly annexed to the couenant of grace in the secōd part of the Euangelicall doctrine partly put to the particular promises instructions exhortations in the 3. part of the doctrine of the Gospell For this is the duty of the moral law of the couenant of works to containe y e beleeuers with threatnings and terrors within the bounds of the grace of Christ and of his Gospell Io. 3. 18. we haue a commination of the law or of the couenant of works added to Note the office of the law to beleeuers the couenant of grace He that beleeueth in him is not condemned this is the conenant of grace He that beleeueth not is condemned already This commination doth properlie appertaine to the law or couenant of works Rom. 8. 13. He conioineth a threatning of the law or couenant of works with a particular promise wherein life is promised vnto sanctimonie If ye liue according to the flesh ye shall die but if ye mortifie the deeds of the bodie by the spirit ye shall liue See Gal. 6. 8. And thus farre of the first question The second question is this whether the morall law which we call the decalogue be abolished to them which The 2. ques whether the lawe be abolished to the regenerat be vnder the couenant of grace I answer by way of distinction The morall law as it commandeth workes done by the strength of nature and as it is the rule of all works of this kinde to wit of such works as be required in the couenant of works that is in respect of the first and proper vse thereof for it concernes properlie the works of nature which make the condition in the couenant of works in this respect I say the morall law it selfe also is abolished to them which are in Christ euen in like manner as the couenant of works is cancelled and of none effect against them For which cause Paul vseth these phrases We be not vnder the law we are dead to the law we are freed from the law to wit either as touching iustification or condēnation And looke how farre the couenāt of works serueth for their vse which be in grace so farre the law of workes is in vse for them And what vse the beleeuers haue of the couenant of works we haue alreadie shewed Againe looke how farre forth the same morall law serues to giue rules for the works of grace and attendeth not on the couenant of works but of grace and of the Gospell so farre it resteth in vse for the seruants of Christ For there is but one rule and law of all good works whatsoeuer whether they proceede from nature or from grace like as there is but one and the same iustice of God euer like it selfe whereof the law of God is a verie expresse image or a liuelie representation Thus then the lawe morall abideth for such as bee vnder the Gospell yet in some respect that is in vse changed for like as all things are become new in Christ Iesus so also the law it selfe after a sort is renued And that the law serueth and is in vse for them which be vnder the couenant of grace it is very cleere by many scriptures This may appeare by those very testimonies which are before produced for the couenant of works and other scriptures many where the works of the law are commended Rom. 13. Loue one another for he that loueth another hath fulfilled the law Gal. 5. 13. 14. By loue serue one another for all the law is fulfilled in one worde which is this Thou shalt loue thy Neighbour as thy selfe See Iames 2. 8. c. And thus farre as we purposed haue we spoken of the couenant of grace CHAP. IIII. Of such as be comprehended in or may truly be saide to be vnder the couenant of God NOW it followeth that we speake briefelie of such as be vnder the couenant of God or if I may so speake confederates with God Euery reasonable creature must of necessitie be liable to one of both couenants either that of works or this of grace For the very Angels are vnder the couenant of works but because the Scripture speaks so sparinglie of them therefore we say this onelie in a worde that they also be vnder the couenant of workes Againe man must bee vnder some one couenant Adam in the state of his innocencie was vnder the couenant of works man after the fal abideth vnder the couenant of works to this day life is promised him vnder condition of works done by strength of nature But if he wil not do well death and the euerlasting curse of God is denounced against him so long as he is without Christ and without the Gospell And being freed from the couenant of works he is not become a libertine or not subiect to Gods people in grace be not law-les libertines any couenant or as it were law-lesse but forth with he is admitted to the couenant of grace and thence forth liueth vnder it Therefore concerning Angels and men it is euident that they are vnder some one couenant It is a doubt indeede concerning Christ whether he were then vnder any couenant when he dwelt among men and did conuerse on earth I answere there be two natures in Christ a diuine and humane Christ as hee is God and the Sonne of God is not vnder the couenant of works or of grace for that he is no creature but the blessed Creator to whom to whose couenant and law euerie creature is and must be subiect But as he is man he is vnder the couenant of works and that in two respects First Christ vnder the couenat of works in what respect in respect of himselfe because he is a creature because he is a seruant and made man and was in the loines of Adam when that couenant of works was first made with him But wee be to speake sparingly of that state of the man Christ which is in respect of Christ himself whether that his humane nature as touching itselfe were vnder the couenant of works whether this nature did purchase for it selfe life eternall by obseruation of the couenant of works Next I say the * Or christ the Mediator hath subiected himselfe in his humanitie to the law for our sake humane nature of Christ is
benefite of iustification It may be heere demaunded whether the works of grace and regeneration as they are called haue not some place in the condition of the couenant of grace for all the good works of nature are hence excluded I answer that the very works of regeneration are not contained in the condition of the couenant of grace First for that the couenant of grace is made with the vniust and vnregenerate now how can their works be iust good Next in the couenant of grace both regeneration it selfe and all the holy fruits thereof are promised for in it all the benefits of Christ be promised the beleeuers Now then the promise of the couenant must necessarily differ from the condition of the couenant But this you will Obiection say It is euident that in many places of the new Testament that life eternall or as they say the reward of eternall life is often promised vnder the condition of good works that is the works of regeneration as 1. Timoth. 4. Godlinesse is profitable vnto all things hauing the promises both of this life and of the life to come Luke 14. It shall be repaid thee in the day of the resurrection of the iust Matth. 5. Your reward is great in heauen Matt. 19. He shall not lose his reward Gal. 6. Let vs not be wearie in weldoing for in due season we shall reape if we faint not Ephe. 6. Knowing this that what good soeuer euerie man doth that he shall receiue of the Lord. Heb. 6. The Lord is not vniust to forget your worke and the loue which ye ministred vnto the saints 2. Thess 1. 6. Notwithstanding it is a righteous thing with God to render affliction in like manner to them which afflict you and vnto you which are afflicted rest with vs. To these I answer In my Answer Three kinds of promises in the Gospell iudgment there are three distinct kinds of promises in the Gospell The first is the promise of the couenant of works wherein eternall life is promised vnder condition of works done by the strength of nature Thesecond is the promise of the couenant of grace which is propounded vnder condition of faith The third kind of promises are those particular and special promises which are to be referred to the couenant of grace found euery where in the Gospell and made vnder condition of the works of grace and regeneration These three kinds of promises differ first in conditiō next in propriety thirdly in subiect fourthly in end and vse First thē they differ in condition for y e promise in the First difference couenant of works is vnder condition of y e works of nature the strength therof In the couenant of grace the promise is vnder condition of faith in Christ In the promises which I cal particular or special promises there is a cōdition of works indeed but of the works of grace and regeneration and not of the works of nature or any naturall facultie Secondly these promises differ in proprietie for the promise in the couenant of workes is Second differēce meerely legall and requires the condition of works done only by the strength of nature commanded in the lawe and to be done according to the strict rule of Gods law and the works of nature or wrought by natural strength are properly called the works of the law Rom. 9. 32. And the promise in the couenant of grace is not legall but meerely Euangelicall for the condition here is not of any worke morall and naturall but of faith in Christ and of Christ himselfe to bee apprehended by faith Lastly those particular promises they are partly Euangelicall partly legall for the condition is of workes which proceed from grace and regeneration and therefore of such works as in regard of their originall may truly be called Euangelicall works but because the law morall is the rule of them in this respect they may also be called legall works Thirdly these promises differ in subiect because Third differēce the promise in the couenant of works is propounded to them which now after the breach of that first couenant of works lie dead in sins offences hauing notwithstanding Ephe. 2. 1. for the time no sense of sin nor death The promise in the couenant of grace is giuen to them which are also dead in sinnes and transgressions but hauing some feeling of sinne of death and of their owne miserie wrought in them by the law and legall couenant and as for those particular promises they are proposed to them which are alreadie iustified renewed by faith in Christ Lastly these promises differ in vse and end for the end of the couenant of works is that wretched sinners which 4. difference are void of sense of their sin and miserie may be awakened to feele and acknowledge their owne sinne and miserie that is as the Apostle speaketh Rom. 7. 9. 10. that sinne may reuiue in them and that they may die that is they may feele that they be dead in sinnes and offences Of this vse of the law see Rom. 3. 19. 20. 11. 32. Gal. 3. 22. and 5. 23. This is the vse then of the couenant of works to worke in vs the sense of sinne and miserie and to prepare men to receiue grace Therefore the doctrine of the Gospell begins with the legall doctrine of works and of the lawe morall for the Gospell should preach and promise in vaine righteousnesse and life to the beleeuers if they were not first prepared by feeling their owne corruption and miserable condition to heare and receiue grace by the Gospell For this cause Christ himselfe first Matth. 5. 17. and after freeth and restoreth the law as pure from the leuen of the Pharisees expounding * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfection and exact seuerity thereof for this very cause that men by this light of the couenant of works law morall might acknowledge how miserable they be by nature and so might hereby bee prepared to embrace the couenant of Grace So did Christ prepare that rich young man which came vnto him to be schooled as hee made shew to entertaine the couenant of grace Wilt thou saith he enter into life Keepe the commandements Paul begins his doctrine in the Epistle to the Romans from the law and couenant of works and spends neere his three first chapters of his Epistle in this doctrine to this end that he might conclude all vnder sinne and condemnation and so might prepare men to the doctrine of grace which begins Rom. 3. 21. So Gal. 4. 21. he teacheth the Galathians that would be vnder the law as he speaketh their miserable seruitude which be in that condition and how at the last they are cast out of Gods kingdom for this verie cause that the Galathians renouncing all confidence in that righteousnesse which is by the law couenant of works might lay hold on that righteousnesse which is by faith and
end vse of the couenant of works is that men by it may be iustified and saued or otherwise condemned The couenant of works had this vse in Adam before his fall that Adam by it might be iustified and liue After the fall it hath the same vse in the vnregenerate elect and reprobate to wit to iustifie and saue them or to condemne them And for as much as it can not iustifie them because of their corruption Rom. 8. 3. it followeth that it must necessarilie condemne them And the verie vnbeleeuing and vnregenerat doe otherwhiles feele this condemnation in themselues Of this vse read Rom. 3. 19. where he sayth that by the law Euery mouth is stopped and made obnoxious to the condemnation of God And of the experience of this condemnation reade Rom. 7. 10. I saith he when the commandement came was dead that is condemned in my conscience so that I felt in my selfe present condemnation and death And albeit this first vse of the couenant of works be cōmon to al vnregenerat elect and reprobate yet this wants not some difference for in the elect the acknowledgmēt of sin and condemnation which they haue by the couenant of works is vnto them a preparatiue to imbrace the couenant of grace but in the reprobate it is the way to extream desperation Thus far of the first vse The second end of the couenant of works is this It 2. End of the couenant of works serues to driue on and to stir vp al beleeuers to march on forwardes in all faith and godlinesse This vse it hath I say in the regenerat who in the legall couenant or morall law doe desire principallie to behold as in a glasse euermore first the holinesse maiestie and iustice of God 1. The vse of the morall law to the beleeuers Ro. 7. 12. Therefore the law is holy and the commandement is holy iust good Next they see here that which they call the originall holines and iustice of man to wit 2. the same which was in the creation which is defined to consist of iustice holines and wisdome Thirdly they behold here that life eternall which was to follow that 3. first originall iustice Fourthly they see that corruption and vnrighteousnes which is now in nature after mans 4. fal but this they see by consequent as we say one contrary is discerned and knowen by another for while we consider first that infinit iustice of God next our original iustice which are properlie discerned by that glasse of Gods law and couenant of works by the light and brightnes of these I say we may take a view of the grosse darknes filthinesse and deformitie of our corrupt nature For this cause it is said Ro. 3. 20. By the law commeth the knowledg of fin Fiftly they see herein Gods wrath kindled against y t deformitie of nature so contrarie both to Gods iustice to mans original iustice For this cause it is said Rom. 1. The wrath of God is reuealed from heauen against all the vngodlines and vnrighteousnesse of men and Rom. 4. The law causeth wrath Sixtly and lastly they behold how present death followeth that wrath of God Ro. 1. 32. Which men though they knew the law of God how that they which commit such things are worthie of death yet not onelie doe the same but also fauour them that doe them Chap. 7. 9 10. When the commandement came I dyed The regenerate when they consider these things in the law and couenant of workes they are forthwith terrified with that heauie spectacle 1. of their sinne 2. of the wrath of God against sinne 3. of eternall death which followeth Gods wrath And then doe they more more relinquish and renounce 1. that legall righteousnes required in the couenant of workes 2. that originall iustice and all opinion of free-will 3. that life and safety which followeth that legal righteousnes of works And hauing renounced all confidence in these thinges with like in deuour they follow hard after Christ by conuersion and faith to this end that they may finde in him first that mercie of God in Christ contrarie to that iustice of God secondlie they seeke for that imputatiue iustice as they call it so contrarie to their owne righteousnes to that originall iustice of the law or of works Thirdly they labour for that sanctification and regeneration that so they may bring forth the fruites of the spirit Fourthly they waite for to attaine that life eternall which is giuen vs of Gods free grace in and by that imputed righteousnes of Christ If we were possest in this life of a perfect faith in Christ A perfect faith we haue not and so of perfect holines then I graunt the beleeuers should not need this terrible glasse of the law and of the couenant of works But because vnbeleefe still resteth in this our nature and the reliques of that inherent contagion still abide in vs and for that so long as wee liue here neither our faith nor holinesse can be perfected Therfore to weaken more more our vnbelcefe and inherent sinne in vs and more and more to increase faith and holinesse we haue euer need of this terrible glasse as a continuall seuere Schoolemaister which euer casting many feares before vs may driue vs to the faith of Christ and to sanctimonie of life Now then seeing it is euident that there is a double vse of the couenant of workes the answer to the question aforegoing is easie For this we auouch that as touching the former vse the couenant of works is abolished to them which are vnder grace To this the Apostle pointeth when he saith Ro. 6. 15. Yee are not vnder the law but vnder grace Gal. 4. that he might redeeme them which were vnder the law Rom. 7. Being dead to the law we are now free from the law 2. Cor. 3. 11. For if that which should be abolished was glorious But as for this second vse it is not abolished This distinction is commonlie receiued that the law legall couenant is abolished as it is a condemning tyrant and not to be abolished as it is a Schoolemaister to chasten vs and with terrours to driue vs vnto Christ For this second vse we haue an example in Paul after his regeneration Ro. 7. 14. c. For when he considers in the glasse of Gods law the spiritualitie that so I may speak the holines and goodnes of the law first next his owne carnalitie to vse that worde and rebellion and lastly death it selfe first he breaks forth into these wordes Miserable man that I am who shall deliuer me from the bodie of this death Next he flieth to the mercie of God in Christ Iesu saying I giue God thanks in Christ Iesus And 2. Cor. 5. 11. Paul sayth of himselfe he was inforced and mooued forwardes to doe duties in his calling because of the terrors of the Lord set downe and offered vnto him in and by
in all succeeding ages God himself with his owne hand did first write in tables of stone the words of the Decalogue Next after this he gaue it in charge vnto Moses that he should afterwards write and record all things which hee receiued at Gods owne mouth and that the people of God might be assured that the bookes of Moses came not by mans will but were giuen by diuine inspiration the Lord sealed 2. Tim. 3. 16 and testified these writings to be his heauenly oracles by manie great wonders before they were written when they were written and after they were written And Moses wrote the Word of both couenants of both I say Legall and Euangelicall but whereas he gaue but as it were the first lineaments of the Euangelicall couenant he set forth the Legall couenant clearely and in full measure For the legall couenant in the bookes of Moses is cleerely recommended and vrged but the Euangelical more darkly set before vs. For which cause all the doctrine of Moses is said to be legall The Law came by Moses Ioh. 1. After Moses God stirred vp his Prophets whose writings also he confirmed with his great miracles and gaue them great authoritie yet were they not to set forth any thing diuers or contrary to the doctrine of Moses and the Patriarches nor to publish any thing but what was grounded in the bookes of Moses but by diuine reuelation they did ad more cleere interpretations as the morning starre of the new testament did more neerely approch These holy men wrote the summe and chiefe heads of their doctrine euen so much as God himselfe thought meete to be reserued for posterity And these records being written were laid vp with the holie books of Moses which were kept in the side of the Arke Iosh 24. 26. Finally after the incarnation of Christ the Euangelicall doctrine or the Gospell first beganne for certaine yeares to be deliuered by voice and to be preached by Christ himselfe and then after by his Apostles And lastly the same was written by the Apostles The works of Gods law and nature are commanded in the bookes of the new Testament And the verie moral law is expounded by Christ himselfe freed from the leauen and corruption of the Pharisees but the works of the law and nature are not recommended to the end that by them men might be iustified and saued but they be commended either to prepare men to intertaine grace offered or to quicken them to proceed and grow in grace receiued as is before shewed Againe the works of regeneration be commanded not for iustification but as testimonies of that iustification which is by faith and of thankfulnes vnto God for which cause so soone as the Apostle hath taught the doctrine of faith he descends to the works of the lawe teaching men that their life and conuersation must be worthie that high calling whereunto we are called in Christ Iesu See Ephe. 4. 1. 1. Thess 2. 12. But faith in Christ is that which is principally required in all the books of the new Testament And thus farre generally of the written word of the couenant CHAP. VII The number of the controuersies which are concerning the written Word and of the first controuersie whether the Scripture be the word of God THere be two kinds of controuersies concerning the holy Scripture The first kind is of such controuersies as bee more essentiall that is which concerne the very essence if I may so speake or being of the Scripture The second kind is of those controuersies which bee more accidentall and doe not so neerely concerne the essence of the Scripture Of the first kind there are ten controuersies or questions the first is Whether the Scripture Propheticall and Apostolicall bee the word of God The second is How it may appeare that this Scripture is Gods word The third is Of the antiquitie of it The fourth is Of the perspicuity or cleerenes of it The fift is Of the simplicitie or plainnesse of it The sixt is Of the viuacitie quickening power or life of it The seuenth is Of the simple euident necessitie of it The eight is Of the perfection sufficiencie thereof that it is sufficient and perfect in it selfe without all vnwritten verities or traditions whatsoeuer The ninth is Whether the Scripture may bee the iudge to determine all controuersies The tenth is Whether the Scriptures Propheticall and Apostolicall must haue the chiefe place of excellency and be in authoritie aboue the Church As for those eight controuersies which follow the two first they are touching the properties of the holie Scripture and these when we shall haue proued that the Scripture is Gods word will appeare euidently for they are necessary consequents of that Theoreme For grant we this that the Scripture is Gods word then these things must follow necessarily first that it is most ancient secondly most cleere thirdly most simple or pure fourthly most powerfull fiftly most necessarie sixtly most perfect seuenthly the greatest best iudge of all controuersies without exception eightly most excellent But for as much as the aduersaries denie these eight properties therefore as is a foresaid there is of euerie one of them a speciall controuersie We are then to handle these controuersies in order and first of that which by due right naturally is to haue the first place Whether the Scripture be the word of God The Aduersaries graunt generally that the holy Scripture is the word of God but when they are brought from the generall to a speciall they break from vs. To speake more plainely the word of God at this day is twofold in the Church of God 1. immediate 2. mediate I call that the Gods written word immediate word of God which doth proceede immediately out of Gods owne mouth and that I call mediate which the Lord speakes by his preacher or Minister We hold then and auouch that the holie Scripture is that immediate and primarie word of God and to bee vnto vs in steed of that first immediate and liuely voice of God himselfe yea that it serues vs in place not only of that liuely voice of God but also of the secret and insearchable mind of God and of Gods vnspeakeable mysteries Our arguments are these 1. For that this is the verie will of God They haue Moses saith he and the prophets that is the bookes of Moses and the Prophets Luk. 16. 29. 2. If we had nothing to supply the defect of the liuely voice of God then doubtlesse our state were worse then that of the old Church of the Iewes which had the oracles of God but it is against all light of reason so to Rom. 3 1. 2. affirme 3. Our third reason is this The first ground of our faith must be either the liuely voice of God or the verie mind and counsell of God or something to supply the want of Gods liuely voyce and of the secret mind of God which must also be
quality or action belongs not to euery creature but only to the reasonable creature Angell or Man for God gaue his law vnto these only Of this being which we say is the matter of sinne God himselfe is the author and principall efficient for it is he alone that calleth those things which are not as if they were and that createth all things both substances and accidents But the creature neither is nor is called the principall efficient of any being Therefore that being which is the matter of sinne seeing God is the principall efficient thereof necessarily in and by it selfe is good for that whatsoeuer God createth or maketh hath an ingrafted forme of goodnesse in it Gen. 1. 31. When God saith he saw whatsoeuer he had made behold it was very good This forme of goodnesse is so naturall and essentiall to Being whether quality or action which God made that there from it can neuer be separated But now I graunt that this same Being hath put on another forme to wit * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cause of sin Lawlesnesse the cause whereof is an euill instrument as we shall shew hereafter for this Lawlesnes is from another cause neither doth it destroy that essentiall forme of the goodnesse of being it selfe which proceedeth from God the creator and maker thereof For as for the being which God maketh nothing can be put to it or taken from it that in it selfe it may be better or worser So much concerning the matter of sin Now as touching the forme The forme of sinne is called Lawlesnes that is the want of conformitie with the will and law of God 1. Ioh. 3. Sinne by his forme is thus The forme of sin defined Sinne is the transgression of the law This Lawlesnesse or transgression which wee call the forme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manner of sinne is not a beeing or a thing positiue but a thing meerely priuatiue to wit a priuation and want of conformitie with the law of God This trangression happeneth through the cause and fault of an euil instrument which God vseth in that being or in doing his owne worke and this instrument is either the Deuill or an euill man and vnbeleeuer For when the Diuell or an euill man concurreth with God to bring forth his work he is not the principall efficient of the being it selfe or of the worke done but only an instrumentall or ministeriall cause but the Deuill or man is the principall efficient cause of the transgression or of the deformity or sin of that action And this transgression the efficient whereof is an euill instrument is euill either for that the action it selfe or Causes of sinne worke is contrarie to the law of God as when a man committeth murther the action of murther is expresly Causes of sinne condemned by the lawe Thou shalt not murther or for that the fountaine and beginning of the action or worke is against the law of God although the action in it selfe be conformable to the law for as the law of God commandeth the action or worke it selfe so hath it regard of the fountaine and beginning of the action commanding that the whole worke which is commanded by the law proceed from a pure holy and beleeuing heart of that instrument which God vseth in doing his worke An example of this kind of transgression may be this When any man giueth almes which worke indeed is commanded of God and yet not done of charitie it is reiected see 1. Cor. 13. Or lastly it falleth out to be a sinne for that the end which the euill instrument in doing or working together with God proposeth to it selfe is against the lawe of God For as the law of God commandeth the worke it self and the fountaine and beginning of the worke euen so it commandeth the end as the chiefe and principall to wit the glorie of God himselfe Whether yee eate or drinke or whatsoeuer ye do do all to the glorie of God 1. Cor. 10. And in this respect a man sinneth when he doth ought not for God nor for his glory but for himselfe his owne profit and only for his owne glorie Here it is to be noted that whosoeuer sinneth as touching the fountaine and originall of the action the same man alwaies sinneth touching the end and so contrarily Wherefore these two last wayes of transgression are alwayes ioyned together Againe it is to be noted that he who sinneth touching the original and the end doth not alwayes sin in the action it self For the action or work of any instrument how euil soeuer in it self may be good The person must please God otherwise the worke shall displease conformable to the law Wherfore the first way of transgression the two last are not alwaies conioined Now then this transgression which we cal the maner forme of sinne comming or put to that Being the author wherof is God and which in it selfe is good whether it be a qualitie or an action maketh vp that which we call sinne and which is so called of the forme thereof and not of the matter seeing all things haue their denominations from their formes These things thus declared it shall bee easie to gather some definition of sinne That sinne is a quality or action of a reasonable creature lawlesse or contrarie to the law of God The generall proprietie of sinne or the consequent thereof is guiltinesse and guiltinesse is that which meriteth or deserueth punishment as therefore guiltinesse followeth after sin so after guilt followeth punishment both temporall and eternall Let this suffice concerning sinne in generall which being knowne it is easie to answer those questions which are wont to be made touching sin and namely to this Three questions concerning the causes of sin which they aske If Sinne be of God or if God be the author of sin Answ In sin there are two things a Being and a transgression God is the Author and principall efficient of that Being but of that transgression God is not the author but the euill instrument is Againe it is asked whether this transgression be any way from God Answ It is from God not effecting but permitting it for he suffers it to be done by an euill imstrument Thirdly it is demanded if God permit sin in as much as it is transgression of his law Answ Not so which euen by this one reason may be shewed He permitteth it vnto his glory and all the meanes of Gods glory so farre as they haue such respect are good and darknes it selfe as it is permitted of God vnto the glory of his name becōmeth light Againe if here it be asked If therfore the transgression of Gods lawe in so farre as a transgression bee not permitted of God doth it not of necessity follow that sin in respect or as it is a transgression is done against * Deo inuito whether he will or no. Gods will Ans It followeth not for that
vnder the couenant of works in respect of vs for being vnited to that diuine nature it is become a mediatour for vs to make intercession and peace betweene God offended and man offending For Christ our Mediatour albeit he be God and man in that personal vnion yet was he made subiect to the couenant of works and to the course of the law for vs properly in respect of his humane nature that as the Apostle speaketh he might redeeme vs from the law and the curse of the law See Gal. 4. 4. and 5. After that the fulnesse of time was come God sent his Sonne made of awoman made subiect to the lawe to redeeme them which vvere vnder the lawe And Galath 3. ver 13. But Christ saith he hath redeemed vs from the curse while he was made a curse for vs. Christ therefore our mediator subiected himselfe vnto the couenant of works and vnto the lawe for our sake and did both fulfill the condition of the couenant of works in his holy and good life euen in the highest degree of perfection as being God and man euen that most holy one of God in one person and also he did vndergoe that curse which was denounced against man in that couenant of works if that condition of good and holy works were not kept for in the couenant of works ye haue together with the promise of life to him who doth well a commination of euerlasting death to him who doth not well For this cause Christ our mediator both did wel according to the promise died also according to the curse denoūced Wherefore we see Christ in two respect to wit in doing suffring subiect to the couenant of works to haue most perfectly fulfilled it that for our sake whose mediator he is become It may be demaunded Had it not beene sufficient for our good and to the end he might redeeme vs if he had only liued well and holily and not also so to haue suffered death for vs I answer it had not sufficed for all his most holy righteous works had not satisfied the iustice and wrath of God for our sins nor merited the mercie of God reconciliatiō righteousnes life eternal for vs the reason is for that the iustice of God did require for our breach of Gods couenant that we should be punished with death eternall according to the condition denounced and annexed to the promise of that couenant Therefore no good works of our owne or of any Mediator for vs after the breach of that couenant of works could haue satisfied the iustice of God which of necessity after asort required the punishment and death of the offender or certainly of some mediator in his steed If then all the good holy works of the Mediator could not satisfie that wrath and iustice of God for sin it is cleere they could not meritany new grace or mercy of God for vs. But you will say that the good and holy works of Christ our Mediatour haue wrought some part at least of that satisfaction whereby Gods iustice was appeased for vs and some part of that merit whereby Gods fauour was purchased for vs I answer these works did serue properly for no part of satisfaction or merit for vs for that to speake properly the death of Christ and his passion onely did satisfie Gods iustice and merited his mercie for vs. If anie will yet further demaund May we not diuide the satisfaction and merit of Christ into his doings and suffrings that we may speake on this manner Christ by his death and passion hath satisfied Gods iustice and by his good and holy works he hath merited Gods mercie for vs that so satisfaction may bee ascribed to his death and merit to his workes that the righteousnesse wherewith wee are iustified before God may bee partly the satisfaction which Christ perfourmed by his death for vs partly the merits which he obtained by his works for vs I answer to speake properly the satisfaction and merit which is by the only passion of Christ both He saith we are iustified only by the passiue righteousnesse of Christ was and is our righteousnesse or the satisfactorie and meritorious death of Christ or the satisfaction which was by Christs death or the merit of his death or the obedience of Christ as being obedient to his Father vnto the death the death also of the Crosse to bee short that iustice of Christ which he obtained when in his passion he satisfied his Fathers wrath this is our righteousnesse For we may say that either the death of Christ or his satisfaction or his merit or his obedience or his righteousnesse is imputed vnto vs for righteousnesse For all these are taken for one and the same thing But here it may bee replied If the works of Christ cannot properly procure for vs any satisfaction nor merit nor anie part of satisfaction or merit then it may bee demaunded What hath beene and what is the vse of Christs works or of his actiue obedience or of the obedience of his life I answer that the holinesse of the person The actiue obedience of Christ or the righteousnes and holinesse of his person and life how it is the ground of the satisfactorie and meritorious passion of Christ of Christ and of his natures diuine and humane and of his works is the verie ground or foundation of the satisfaction and merit which wee haue in the passion of Christ that is the excellencie and worthinesse of that person and of his works did cause that his passion was both satisfactorie and meritorious for if this person which suffered had not beene so holy and excellent as also his life so pure and godly it is most certaine that his passion could neither haue satisfied Gods wrath nor merited mercie for vs. For which cause the Apostle Heb. 7. 26. speaking of this ground of this meritorious passion of Christ saith that such an high Priest it became vs to haue which is holy blamelesse vndefiled separate from sinners and made higher then the heauens And thus farre of Christ and how hee may bee said to be vnder the couenant of works And that he was not vnder the couenant of grace the matter is so cleare that it needs no disputation For the couenant of grace was made in him and established in his bloud and the promise in the couenant of grace is made to them which were vniust and dead in sinne because of the breach of that couenant of works and lastly Christ not vnder the couenant of grace the condition in the couenant of grace is faith in Christ the mediator Wherfore if ye respect either the ground or condition or promise of the free couenant Christ can not be said to bee vnder it And thus farre of both couenants of them which are vnder the couenant of God either of works or of grace CHAP. V. A comparison of our iudgment and of the Aduersaries concerning both these
iustification which is by Christ onely by the grace of God only by faith only for al these haue one respect and purpose Obserue then here by the way what the palpable blindnesse of the Papists is in this cleere light of the Gospell Popish blindnes First they see not how nature is plainlie lost as touching sanctitie Secondly they know not the sole grace and mercie of God neither do they vnderstand what the excellency is of Christs merit Thirdly they perceiue not how that couenant of works is abolished to them which are in Christ as touching iustification Fourthly they conceiue not that the only couenant of grace is made with mankinde after the fall speciallie now after the incarnation of Christ in the Gospell and that vnto iustification and life eternall Fiftly they see not that the works of free will as they call them if there were any such to be duties only and testimonies of thankefulnesse according to the first institution of the couenant of works which be done by the strength of nature but ascribe some speciall meritorious vertue vnto them Wherefore we conclude concerning these men that albeit they be not iust of one minde with those old Iewes against whom the Apostle disputed in the Epistle to the Romans yet they hold much on their side striuing to defend that nature is in part good and holy so contending against the pure and only grace of God and to diuide iustification and The popish iustification mans saluation betweene Christ and Gods free grace the vertues and workes of nature whereas notwithstanding these two nature and grace can neuer stand together in the worke of our saluation For whosoeuer shall conioine or make a mixture of grace and nature in this matter shall quite ouerthrow and extinguish grace which either is alone or not at all as Rom. 11. 6. If it be of grace it is no more of works for otherwise grace were no more grace And in the Epistle to the Galathians he doth purposelie dispute against those Iewes which did couple together in the matter of iustification the guifts and works of nature with Christ with the grace of God and with the Gospell And these Iewes as I iudge the Papists seeme most to resemble I meane those Iewes against whom he wrote in the Epistle to the Galathians For in that other epistle to the Romans he disputeth against such Iewes as did openly deny Christ and reiect him but to the Galathians his disputation is against such Iewes as were not content with Christ only but would haue Christ and the law ioined together Thus far of the comparison betweene Paul and vs on the one side the old Iewes and the Papists on the other Now because it will be demanded what Paul thought of the works of regeneration and what we and what the aduersaries thinke also therefore I will touch this question in few wordes Here then some one will say did Paul then in that disputation to the Rom. and to the Galathians oppugne the works of grace and regeneration I answer Paules chiefe purpose in that disputation is against the works of nature which the Iewes thought to be holy and iust and also meritorious he did not reiect the works of regeneration as they be duties and testimonies of thankfulnesse vnto God but in that respect commends them Rom. 6. 7. 8. Chapters and in other places But as touching the cause of iustification he would not haue these workes as we call them of regeneration coupled with the grace of God or with Christ or with faith as anie cause or as part of anie meritorious cause of saluation To this purpose he saith Rom. 4. that Abraham himselfe being regenerate was not iustified before God by anie works of his regeneration And Rom. 6. hauing commended the works of sanctification in the end vers 23. where he attributeth death to the merit of sinne hee doth not there notwithstanding ascribe life eternall to the merit of the works or fruits of sanctification but when he had said that the wages of sin is death he doth clearely auouch it that eternall life is the free gift of God in Christ Iesu In which place if the Apostle had beene of this iudgement that the works of regeneration be in anie respect meritorious assuredly he would not so passe ouer the commendation of the works of regeneration specially for that this heere is principally intended Wherefore the Apostle to the Romans so reiecting the works of nature which the couenant of works requireth yet hee vnderstandeth also all kinds of workes morall and naturall going before grace and faith as also all ceremoniall works and the very fruits of regeneration which follow grace and faith that faith onely Christ only grace only may herein be all in all Thus far of S. Paules iudgment We at this day are of one and the same mind with the Apostle concerning works of regeneration Our aduersaries granting there be such works ascribe too much vnto them for they will not haue them to be duties and testimonies onely of thankfulnesse vnto God but also that they be meritorious causes of that iustification which they call the second iustification Again we are to remember that the aduersaries iudgment concerning works of regeneration is that they proceed not onely from infused grace and first iustice as they speake but also from nature and free-will which works together with that iustice in respect whereof also they account good works meritorious as was before The popish opinion of good works shewed so ascribing their good works in part to that their first grace and in part to free-will And thus farre of this comparison wherby it appeares whether we or our aduersaries haue the better or the more sound iudgment concerning both couenants of the grounds of both nature grace and Christ as also of the effect of both which we call mans iustification And lastly for that this is the most fundamentall point of true religion we may hereby discerne also whether we or the aduersaries haue the religion and worship of God the more purely soundly established amongst vs. CHAP. VI. Of the written Word or of the written Couenant of God THe word in both couenants was for a long time in the world euen from Adams time till Moses vnwritten deliuered as from hand to hand and continued by a liuelie voice for I passe ouer such matters as Ioseph recordes to be ingrauen in columnes before the floud as also the Apocryphals of Henoch And whē as in continuance of time corruptions grew by these traditions and the puritie of the doctrine of the couenant could not thus be preserued and y t God would no longer follow the former course onely he beganne in Moses time to ordaine and to publish another forme to wit this to preserue and to continue the puritie of the celestiall doctrine in written books approued and sealed by diuine authoritie and testimonie the more to commend his written word vnto men
imagination of mans heart be euill from his youth Ephes 2. 3. Fulfill the will of the flesh and of the minde And that the body is infected with this poison see Rom. 6. 12. Let not sinne raigne in your mortall body And that euery The body and all the members poisoned with originall sinne one of the members is infected and poisoned with the same sin is shewed v. 13. Neither giue your members as instruments of vnrighteousnes vnto sin Againe the very names of this sinne shew the subiect thereof or where it resteth As when it is called flesh concupiscence the law of the members the body of sin the body of death And thus farre of the subiect of originall sinne Now wee bee to come to the parts of it and because it is as a compound thing we are to consider first The materiall cause of originall sinne threefold what the matter thereof is next what the forme The matter of originall sin is threefold The first part of the matter thereof is that apostasie wherein we fell all away from God in the loines of Adam This we receiue from our mothers womb for we are al born Apostates backsliders frō God For that the first apostasie was not Adams only but did appertaine to vs al first reasō it selfe may sufciently conuince it for we were all as then in his loynes and as parcelles of the substance and nature of the first man and so we all fell in him and with him from the liuing God For this very cause Heb. 7. Leui is said before he was borne to pay tithes to Melchisedeck because he was then in the loynes of Abraham Abrahams fact was therefore Leui his fact also and of all his posterity which then were in his loynes Next this is testified by scripture as by name in that place which is Rom. 5. 12. In whom to wit Adam all men haue sinned That first Apostasie I grant is past and vanished away as euery action passeth away yet after a sort it is saide to continue still for albeit the fact be past yet the How the Apostasie of Adam continueth still guilt thereof remaineth still for euery man is borne guilty by nature of that first Apostasie The same is to bee said of euery other sinne Murther Adultery Theft c. For whatsoeuer it is it may be truly sayd to remaine still so long as the guilt remaineth which is consequent thereunto Wherefore euery man is guilty of that first defection and falling from God vntill this guilt be taken away by the bloud of a mediator And that we be such Apostates by nature the scripture testifieth Rom. 5. 15. By the offence of one many be dead Wherefore many must be guilty that one offence Ro. 5. 16. The fault came of one offence vnto condemnation And thus farre of the first part of originall sinne that is of the first backsliding and our falling away which we bring forth with vs from our mothers wombe into the world The second part followeth of originall sinne which is a certaine defect or a certaine want of originall iustice Second part of Originall sinne that is of that righteousnes or integrity wherein man was created according to the image and example of the righteousnesse which is in God the creator For he created man after his owne image wise iust holy For the Apostle to the Eph. 5. and Col. saith that in these respects man was like to God himselfe in his creation This want I speake of originall iustice is the first effect of that apostasie before shewed For that apostasie whereof we are al by nature guilty depriueth vs in our first birth euē in our very conception of that originall iustice and image of God This part of the matter of originall sinne very sense sheweth and many scriptures testifie of it I meane such as speake of sinne negatiuelie or priuatiuelie For Proofe of our want of original iustice by 1. sense 2. by scripture all such places shew plainelie what defect is in vs and what want of originall iustice Rom. 3. 23. All haue sinned and are depriued of the glory of God Ro. 7 18. I know that in me that is in my flesh dwelleth no good thing And a little after I find no meanes to performe that which is good Rom. 8. 7. The wisdome of the flesh is not subiect to the law of God neither indeed can be 1. Cor. 14. The naturall man perceiueth not the things of the spirit of God neither can he know the. 2. Cor. 3. 5. Not that we are sufficient of our selues to think any thing as of our selues Eph. 4. 18. Hauing their cogitation darkened and being strangers from the life of God And thus far of the 2. part of the matter of original sin to wit the want of originall iustice The third part followeth and this we say is an inclination The 3. part of the matter of originall sinne or quality contrary to that originall iustice and integritie before mentioned succeeding euen in place thereof This is that which they call our naturall corruption and it is the second effect of the apostasie of Adam in Paradice For that rebellion of our first parents first depriueth vs of originall iustice and of the image of God next in place there of by Gods iust iudgement it infecteth vs with a quality cleane contrary to that righteousnesse whereby we are made prone and apt to al euil This contratie qualitie or inclination vnto sin to be in vs very sense procues it with many testimonies of the holy Scripture all which speake of sinne affirmatiuely or that I may so speak positiuely Ro. 7. 7. I had not known concupiscence but that the law sayth thou shalt not couet Rom. 7. 23. I see another law in my members rebelling against the law of my mind Eph. 2. 3. Fulfilling the lusts of the flesh and of the minde Ad to these the places before cited Gen. 6. and 8. And thus farre of the third part of the matter of originall sin And here as touching the want of iustice and inclination vnto sinne which were two parts of the matter of originall sinne ye must be aduertised that there is no facultie A speciall note of the soule of man which is not infected with both these euils together We reckon as principall powers of the soule the minde or vnderstanding the will and the affections These two last the scripture often vnderstandeth them in the worde hart because the will and affections be seated in the hart The first defect then is in the mind and this is the want of light and knowledge here is also the want of holinesse that is of a quality wherewith our very knowledge and light must be affected and assuredly was affected with in the first creation The light of the minde or knowledge is twofold naturall A two fold light of the mind 1. VVant of naturall light and spirituall In the mind there is a defect
of light or of naturall knowledge not in whole but in part for there do remaine euen in the vnregenerate certaine generall notions of good and euill things which are commanded and condenmed in the law but they be such as serue only to make men inexcusable for that they are but lame and corrupt Rom. 1. 19. The mind also wants spirituall 2. VVant of spirituall light light not in part but in whole for it is vtterly void of this light for as concerning those things which appertaine to the kingdom of heauen the vnderstandings is so darkened that it doth not only not perceiue them but also hath no power to conceiue them 1. Cor. 2. 14. To be short the minde wants holinesse for the things it vnderstandeth 3. VVant of holinâ—sse in the mind it neither conceiueth them rightly and holily but impiously and prophanely all things euen the things which in and by themselues are good For the facultie of vnderstanding albeit it be not vtterly lost yet that holynes of this facultie wherein it was created after the image of God was vtterly lost in the fall of man This want of this naturall light the Apostle sheweth Rom. 1. 21. Because when they knew God they glorified him not as God These latter wordes plainly shew that the naturall light of the minde is but a dim light and soone vanisheth away The want of the spiritual light the Apostle sheweth 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God The want of sanctitiy in y e vnderstanding the Apostle sheweth Rom. 8. 7. The wisdom of the flesh is enmity against God euen then when it vnderstaÌ„deth those things which otherwise be in themselues true good 2. Cor. 3. 8. Not that we are sufficient of ourselues to thinke any thing to wit well and holily Eph. 4. 18. Hauing their cogitation darkened being estranged from the life of God And there ver 23. And be ye renewed in the spirit of your minde And thus farre of the want or defect which is in the mind There is also a quality in the minde which hath succeeded or stept in place of that light and holinesse which was lost in the fall of man For darknes hath taken possession in the very seate of light Ephesi 5. 8. Yee were in times past darknes but now ye are light in the Lord. In place of sanctitie integrity haue crept in impuritie and a certaine malitiousnesse of nature which euidently appeareth when it is said Rom. 8. 5. For they that are after the flesh sauour the things of the flesh This wisdome is of some euill quality 1. Cor. 1. 18. The preaching of the crosse is to them that perish foolishnesse And 1. Cor. 2. 14. For they are foolishnes vnto him This word foolishnes argueth the peruerse iudgment of the minde Thus far of the want of the mind the contrary quality crept thereinto Both these in like manner are to be seene in the will and in euery affection The want of integrity The will corrupted and vprightnes in the will the Apostle testifieth saying I find no meanes to performe that which is good Rom. 7. 18. and Phil. 2. 13. It is he which worketh in you both the will and the deed The corruption and frowardnes of the will and of the motions thereof is testified by many scriptures As Gen. 6. 5. 6. The conceit of a mans heart is only euill Eph. 2. 3. Doing the will of the flesh and of the minde Finallie this I say that mans will is more poisoned by this originall corruption then the minde is for which Video meliora proboque deteriora sequor cause the very heathen could say I see approue by the light of reason the better things but through the corruption of my will I incline to the worser And this the Apostle saith Eph. 4. 18. Affirming that the ignorance The will worse then the mind which is in men is by reason of the hardnesse of their hearts Rom. 1. 28. They regarded not to know God therefore God deliuered theÌ„ vnto a reprobate mind Note how the obstinate will resisteth the light of the mind and causeth the mind to be ouerclouded And thus far of the threefold matter of originall sinne These parts of the materiall cause of originall sin because they are so many Beings * Entia and are of God euery one of them must retaine in them some goodnes as we say in respect of their being for that very apostasie and falling away was good in it selfe as so the want of originall iustice because it is athing in nature and a consequent of that Apostasie this want I say as it is of God is good in it selfe and to conclude that positiue qualitie which succeedeth in place of that holinesse and image of God for the being thereof is of God as principall efficient and is good in itselfe The forme of originall sinne followeth And this is a The forme of originall sinne very speciall repugnance against the law of God causing a very speciall kind of sinne And like as the matteriall cause of originall sinne is threefold so there is in it a threefold * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repugnance against God and his law For euery part of the materiall cause hath a repugnance against the law in it and so a forme which is from another in respect whereof it is sinne The first Apostasie hath in it a repugnance against God and so the want of originall iustice and the positiue quality also which succeeded in place thereof This threefold iniquitie * Or breach of Gods law is not of God as efficient but from the euill instruments the deuill first next Adam and lastly the very man which is of Adams progenie For we also which are sick of this hereditarie euill are the very causes of our sicknes And thus far of the forme of originall sin Now we be to define originall sinne of the matter and forme thereof on this wise Originall sinne is an apostasie from God a want of Originall iustice and a certaine positiue qualitie repugning against the law of God The threefold Originall sin defined materiall cause stands for the genus of it and for the forme the threefold breach of Gods law And like as guilt in general is the consequent of sin in general so a speciall guilt Guilt following originall sin is consequent to originall sin and this is threefold also as the matter and forme of this sinne is threefolde For the apostasie hath his speciall guiltinesse following it so also the want of originall iustice and that positiue quality And euery guiltinesse merits death and eternall damnation It resteth now that seeing we see this sinne originall is deriued by propagation from the parents to the children that we search out the manner thereof and this may bee expressed on this wise The propagation of sin must be by one of these 3. waies
CHAP. XXIX Of iustifying Faith OVr effectual calling is effected first by y e Law then by the Gospell The whole doctrine of the Law may be reduced to this * or forme of reason syllogisme Cursed is he that continueth not in all things which are written in the booke of this law to do them But I haue not continued in them Therefore I am accursed The proposition of this reason is the voice of the Law and that commination which is added to the couenant of works which is thus conceiued Do this and thou shalt liue but if thou do it not thou shalt die THe assumption of this reason is the act of euerie ones conscience that applieth to it selfe the transgression of the law The conclusion likewise is the act of each ones conscience applying to it selfe the iust punishment and curse of God for sinne This forme of reasoning belongs not so much to the calling it selfe as to our preparation to that Our preparation to our effectuall calling effectuall calling which is properly effected by the doctrine of the Gospell For by the doctrine of the Law which is comprehended in this argument wee are amazed and affected with the feeling of our miserie which feeling is the first degree vnto saluation Now the doctrine of the Gospell may be comprehended in this forme Whosoeuer beleeueth shall be iustified and liue But I beleeue therefore I shall be iustified An Euangelicall syllogisme and liue The proposition is the voice of the Gospell or of God himselfe calling For therein is contained the first part of an effectuall calling which is nothing els but a proclaiming of the free couenant the forme whereof is contained in this proposition The Assumption is not indeed the act of the naturall conscience but of euerie ones supernaturall saith applying to himselfe Christ Iesus the Mediator of the couenant and him first crucified and next glorified The Conclusion also is the act of faith applying to euerie one the benefits of Christ his righteousnesse and saluation by him This reason doth properly belong to Calling and the Proposition of it is the first part of calling and the Assumption and conclusion is the second part And seeing the assumption and conclusion are the acts of our faith whereby we doe as it were make answer vnto God that calleth surely we shall not without cause say that the second part of effectuall calling is nothing els but faith Wherefore the common place of Faith must be comprised vnder this of our effectuall calling It followeth therefore that we speake of Faith yea of that faith which is properly simply so called that is of faith which they call iustifying faith For as touching the other kinds of faith which are commonly numbred as a Iustifying faith dead faith c. they are so termed not simply but in some respect and with an addition dead faith temporary faith c. Now in the declaration of faith the first thing that offereth it selfe to be considered is the obiect thereof The The obiect of faith obiect is generally whatsoeuer is contained in the word of God that is the whole truth of God But specially and properly the obiect of it is Iesus Christ with all his benefits There is a twofold consideration of Christ and his benefits for first Christ with his benefits is considered as he is offered in the word and Sacraments that is as he is offered vnto vs as in a looking glasse and yet not so much Christ himselfe as a certaine image or picture of him Of this looking glasse of the word and Sacraments ye reade 1. Cor. 13. 12. We see now as it were in a glasse and by a darke speaking And 2. Cor. 3. 18. But we with open face beholding the glorie of the Lord as in a glasse are transformed into the same image from glorie to glorie Now Christ so considered The glasse wherein we may finde and see the face of Christ is nothing els but Christ preached in the word and represented in the Sacraments We saith he preach Christ crucified 1. Cor. 1. 23. For the Gospell preached doth set Christ in a manner before our eyes Gal. 3. 1. To whom Iesus Christ was before pictured before your eyes and among you crucified Next we be to consider Christ without this glasse of the word and Sacraments as he is in himselfe Of Christ so considered the Apostle speaketh 1. Cor. 13. 12. But then we shall see him face to face And 1. Ioh. 3. 2. But we know that it shall come to passe that when he shall appeare we shall be like him because we shall see him as he is As there is a twofold consideratiō of Christ so the knowledge and apprehension of him is twofold The first is called Faith the A twofold know ledge or apprehension of faith latter Sight Of both these ye reade 2. Cor. 5. 7. For wee walke by faith not by sight These two wayes of knowing apprehending do agree one with another in nature and essence for both of them are the knowledge and apprehension of Christ but they differ in quantity and as they vse to speake more or lesse for the knowledge of faith is the lesser as also is the apprehension whereupon 1. Cor. 13. 9. it is said that we know in part But the knowledge apprehension by Sight is the greater so perfect knowledge and apprehension and this shall haue place in the next world Of this perfect knowledge is spoken in the same chap. vers 10. But after that which is perfect is come And vers 12. Then shall I know euen as I shall be taught These things thus laid downe and knowne it is easily perceiued what the speciall and first obiect of faith is namely Iesus Christ with all his benefits and euen so as he offereth himselfe in the word and Sacraments Or the obiect of faith is the word it selfe or the promises which are made of Christ which is all one Hence it followeth The necessitie of the word preached that whensoeuer the preaching of the word and admistration of the Sacraments shalcease this faith also wherby we now walke must also cease See 1. Cor. 13. Then shall that which is in part be done away To conclude it is to bee noted of this obiect of faith that it is speciall that is offered to me to thee and to euerie man specially and distinctly For albeit the words bee generally conceiued yet they are specially to be taken as spoken to me to thee or of me and of thee Thus much touching the obiect of faith Now we are to speake of the subiect thereof namely wherein it is and from which it proceedeth The subiect of faith is the soule of man and in the soule of man the The subiect of faith reasonable and principall faculties those I terme first the mind then the wil. For as touching the other inferior faculties and affections of the soule faith is not so much
that distinction of temporall and eternall punishments to be allowed for it is certaine that whosoeuer are punished temporally for their sinnes and in that respect and for that cause such also without repentance shall be punished for their sinnes eternally for temporall punishments of the vngodly in this life are the very beginnings of eternall punishments to be suffered in another life And thus farre of repentance CHAP. XXXVII Of mans Free-will AFter the doctrine of Faith Hope and Repentance the doctrine of Free-will is to follow because the Aduersaries do attribute Faith hope repentance or as they call it Penance to the liberty of our will as to the principall agent or cause but they assigne to grace the second place in the worke of Faith hope and repentance for they say after that Free-will is stirred vp by a preuenting grace man by the benefit of his free-will doth of his owne strength beleeue hope and repent him of his sinnes And as for grace that is only a fellow-worker say they and a helper of mans Free-well which principally worketh in faith hope and repentance But to this we haue answered before in the doctrine of repentance we shal hereafter answer it a little more plainely Now hauing thus far shewed the occasion why after the doctrin of Faith hope and repentance we speake of Free-wil let vs come to the point it selfe and discourse of it The will of man is a facultie The wil described of the reasonable soule following next after the facultie of reason for the mind first vnderstandeth and thē iudgeth The function and vse thereof is in willing in nilling in choosing in refusing and in doubting of those things which were before concealed and considered of in the vnderstanding The obiects therof are things simply good and euill and things indifferent I call those things simply good which are commanded by some expresse Things simply good law of God I call those things simply euill which are forbidden by the some expresse lawe of God And those things I count indifferent which are neither expresly commanded nor expresly forbidden in the law of God And if they be commanded or forbidden by anie law of God that is by accident to wit so farre forth as they further or hinder the edification of our neigbour These obiects of the will I subdiuide again into their final causes or ends and into those meanes which tend and leade vs to the ends And thus I apply the functions of the wil to the ends and to the meanes We be said as well to will and nill the meanes as the ends vnto which they serue for to will and nill are things generall but we are said onely to accept and to reiect and to doubt of the meanes for these things are speciall And thus farre of the will according to our present purpose There is ascribed vnto the will a certaine propertie which the Latines call Libertie the Greekes a Power as Libertas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9. 20. where the Apostle speakes of the power the Potter hath ouer the clay And 1. Cor. 7. 37. He that hath power ouer his owne will As if he should haue said hee that hath libertie or power of his will in our vulgar tongue it is called Soueraingtie This libertie of the will is as it were a royall power and the Greeke word is vsed to set forth the power of a king or some supreme Magistrate Rom. 13. 27. Let euery soule be subiect to the higher power For this cause the will in the soule of man is receiued as a Queene and in that respect is said to haue as it were the iurisdiction in her owne hand But to come to some description of Free-will This freedome of will is a libertie whenas a thing being offered to the wil as to a certain Queene whether it be good or euill or indifferent the will euen then can by it own A descripttion of free-will proper right and power either will it or nill it reiect or receiue it or hold a man in suspence For which cause commonly in schooles it is defined to be a power or facultie to like or dislike things that are directly opposite that is to incline to either part of the contradiction to receiue or reiect the one or the other and thus commonly they describe it Yet I like best this descriptiō to wit that libertie of will should bee in respect of good and euill things for concerning them the controuersie is it is I say a power of the will or a certaine right it hath whereby of it selfe and of it owne inward and naturall motion without constraint it wils onely that is good it chooseth the good it wils not that is euill it reiecteth that is euill In one word libertie of will is a power vnto good not to euill I am induced to like best this definition of libertie by the example of the libertie of God himselfe who by the confession and grant of all men most freely wils and Gods free-will doth all things notwithstanding the libertie of God is not so defined that it should be a certaine power whereby he doth so will good as though he might nill it or doth not so will euill as though he might will it but the liberty of God is this of his owne right without constraint onely to will that which is good and nill that is euill Againe the same is plaine by the example of the blessed Angels who haue liberty to that is good onely and not vnto good and euill that is they do not so will good as if they might nill it for they are so gouerned Freedome of Angels strengthened of God that their will onely is inclined to good doth abhor from euill To conclude the same is shewed in the example of Adam of his state before his fal for then truly the liberty of his will was to will good Adams freedom in his innocencie only not both good and euil that is he did not so will good as if he might nil it except you vnderstād a remote power wheras we by this word Liberty to speake properly do vnderstand a more neere faculty of the soule I call that a remote facultie which is incident to the matter as is the power or propertie of laughter in the bodie of a man before it hath either forme or life I call that Remota potentia a neere facultie which is incident to the forme as laughter Propinqua potentia in a man that hath life So in the will of man there is a remote power as appertaining to the matter and there is a neere power as pertaining or consequent to the forme but we as a little before we spake by liberty vnderstand not that remote power which is incident to the matter but that neere power which is consequent to the forme and by the forme we vnderstand that sanctitie which is according to the
are infinite And as concerning the liberty or selfe power which they ascribe to the will of man how many euidences of scripture might be produced to refell y e same Ioh. 6. 44. No man can come Propiqua materia to me except the father which sent me draw him Rom. 8. 5. The wisdome of the flesh it is not subiect to the law of God neither indeede can be 1. Cor. 2. 14. The naturall man perceiueth not the things which are of God for they are foolishnesse to him neither can he discerne them These places of scripture and other such like are to be vnderstood of that neere power of the wil vnto good which therfore the scripture denieth to man in his corruption because there is in him no holinesse left since the fall of Adam For as touching the remote power of the will vnto good which is a consequent of the matter not of the forme we do not deny that it is in the wil of a man vnregenerat And that this also becomes of a remtoe power a neere power so soone as any holynesse is wrought in the will of man by the spirit of Iesus Christ Seeing then we leaue this remote power to the will of the vnregenerate man that is a certaine power of the cause materiall there is no cause why our aduersaries should say that we make men very stocks and blocks because we denie free will vnto them For this power of the materiall cause vnto good which we ascribe vnto the will of man vnregenerat may not truly be ascribed to any dead stock or trunke We must vnderstand in this place that wheras we deny this neere power to the vnregenerate that is a liberty to good we meane hereby that which is good as it is truly good For euen the vnregenerate person may wil that which is good in it selfe as the conseruation of his countrey iustice equity c. But that which in it selfe is good becomes euill in some sort in regard of the man vnregenerat who dooth not will well that which is good in it selfe that is to say neither in that manner nor to that end doth he will it as he ought to will it because himselfe is not good and cleane and to the vncleane all things are vncleare as to the cleane all things are cleane Tit. 2. 15. Againe be aduertised that in this matter of free will I hold that there is one the same reason of good things of what kind soeuer they be naturall or ciuil and humane or spirituall for the vnregenerat man hath not this liberty or neere power to any good thing as it is good and acceptable to God and agreeable to his law albeit by nature his will is most farre estranged from spirituall things which the naturall man perceiueth not which as the postle saith He cannot know yea they are foolishnes vnto him By spirituall good things I meane faith hope repentance iustification eternall life it selfe There is no cause therefore why our aduersaries should ascribe faith hope repentance to the liberty of our will that is to say to the strength of nature as to the principal efficient cause of the same as if we by nature the strength thereof could beleeue could hope and truly conuert our selues vnto God But to the intent this thing may yet be more manifest we must vnderstand that there bee two kinds of good things the one is of humane good things the other is of kinds of good things diuine and spirituall good things Humane good things are either morall and pertaine to euery priuate man or Oeconomicall and pertaine to a mans family or they are Politicall and pertaine to the whole common-wealth or to the whole City Spirituall good things are faith hope repentanceiu stification sanctification life eternall To both these kinds of good things mans will is not like affected for vnto humane things or vnto humane good things it is somewhat more inclined as for example nature doth incline vnto temperancy fortitude liberality iustice albeit it doth neither will nor choose these things which in themselues are good in that manner or to that end it ought Whereby it commeth to passe that those things which in themselues are good yet in respect of him who is vnregenerate become euill and very sinnes before God And concerning things spirituall the nature of man is more estranged from them and when they offer themselues to the will nature it selfe doth wholy abhorre from them This thing may be yet more plain by example experience There are two certaine good things to wit iustice by works and iustice by faith which is called the iustice Righteousnes by works naturall or rightcousnes of God we all haue experience that our will naturally is inclined to that righteousnesse which is by works and which is a certain humane good thing Hence it comes that euen to this day all the world following nature seekes to be iustified by good works But the same will doth wholy abhorre and vtterly dislike that righteousnesse whichis by faith the reason is because it is a certaine spirituall vnknown good thing Hence it comes to passe that so few seeke to be iustified by faith and by the alone mercy of God in Iesus Christ By this and other such like examples it appeares that mans will is more inclined by nature to humane good things and wholy to abhorre spirituall good things Albeit in truth to speake exactly it is inclined to no good at all as it is truly good It is not inclined at all no not to those humane things as they be truly good and acceptable vnto God for it wils them neither in that maner neither to that end it ought So far forth then as it willeth them euen those things that are good in themselues are sins and vnpleasing to God Notwithstanding they differ from those euils and sinnes which euen in themselues in their own nature are sinnes as manslaughter adultery theft and in which I graunt there be more degrees of sin for in these things men sinne both in the substance of the things themselues and in the manner of doing and in the end And the will of man vnregenerate is more inclinable vnto these things by it owne nature then vnto those things which are good in themselues For first it is caried of it owne accord to those which are euill in themselues Secondly it hath but some inclination to things humane which in their owne kind are good Lastly it doth wholy abhorre spirituall good things before regeneration Againe I conclude that humane good things so farre forth as mā vnregenerate doth wil them become in som sort euill and the man vnregenerate doth sin in the very desire of them which thing also is true in things indifferent which are neither good nor euill in themselues For so far forth as man vnregenerate doth will them so far forth they become euill and the vnregenerate man doth sin when he doth