was neither to last continually neither did it binde consciences for feare of the wrath of God if these things were not obserued but it dured but for a time for their infirmity who were conuerted from Iudaisme to Christ or were to be conuerted as Paul doth at large teach 1. Cor. 10. To these they ad the examples of the Church whom they say Obiection 4 euen from the Apostles to these verie times to haue beleeued and obserued some thinges not onelie not deliuered in the Scripture Present examples but contrarie to the Scripture They bring forth the selfesame decree of Ierusalem concerning things offered to idols and blood which being made of the Apostles and expresly set downe in the Scripture was yet abolished by the Church But it hath bin already ready said that that constitution was made not that it should last for euer but for a time for a certaine cause euē for the infirmitie of the Church which was gathered from among the Iewes and after that cause ceased that ordinance taketh place no longer Neither yet did it at that time fetter mens consciences as if the worshipping or offending of God did lie in it wherefore the abrogating of it is not contrarie but doth verie well agree with it To these also they recken the obseruing of the Lords Daie We trulie as we doe beleeue this to be an Apostolick tradition perceaue it to be profitable and a farre other maner of one then for the most part they are which they would faine thrust vpon vs vnder the Apostles name so we doe not put anie worship of God to consist in this thing but know it to be left arbitrarie vnto the Church Euen as Coloss 2. it is said Let no man condemne you in respect of a holie daie But they affirme also that some things not written are beleeued which yet to call in question we our selues confesse to be vnlawful as That infantes are to be baptised That Christ descended into Hel That the Sonne of God is cōsubstantial vnto the eternal father But they are too impudent if they take vnto themselues a licence of hatching newe opinions because the Church for to expound the meaning of the Scripture vseth some where wordes which are not extāt in the Scripture But impious are they blasphemous if they saie the doctrine it self which the Church professeth in these wordes is not extant in the Scriptures 5 Obiection The holie Ghost is to teach the Church therfore not the Scripture They say also that the holy Ghost is promised the Church that it may teach those things which ar not deliuered in the Scriptures as Iohn 14. But the cōforter which is the holy Ghost whō the father shal send in my name he shal teach you al things And cap. 16. whē the spirit of truth shal come he shal lead you into al truth But here they maliciously omit that which is added And shal bring all things to your remembrance which I haue told you Again He shal beare witnes of me Again He wil reproue the world of sin of righteousnes of iudgement Again He shal glorify me for he shal receiue of mine shall shew it vnto you For out of these it is manifest that the holy Ghost should speake nothing but that which was writtē in the Gospel Christ himself had before time taught his disciples so far is it that he should bring any thing contrary to thē For neither can he dissent frō Christ nor frō himself So also when they alleadge that of Ier. 31. I will put my Lawe in their inward partes and in their harts will I write it And 2. Cor. 3. Ye are the Epistle of Christ written not with incke but with the spirit of the liuing God not in tables of stone but in fleshie tables of the hart they doe not marke that the spirite cannot speake in mens hearts contrarie vnto these things which he reuealed in the Scripture neither would God write anie other Law in mens harts but that which is alreadie reuealed and written and that therefore the Apostle Paul opposeth not the matter written but the manner of writing in tables and hearts one against another for because that the same was written in both but there with ink and here with the spirit of God It hath lesse colour which they goe about to builde out of that place to the Philippians cap. 3. If you be otherwise minded God shall reueile euen the same vnto you If therefore saie they the Church think anie thing different from the written woorde that proceedeth from the holie Ghost For the Apostle comforteth and cōfirmeth the godly that albeit they did not vnderstād somewhat of that which there hee had written or were of another iudgement in it yet that hereafter they should bee taught it of God and should know those things to bee true which he had written Whenas therefore it is denied that the holy Ghost reuealeth any thing diuers from that which is written the rule maistership of the spirit in the Church is not taken awaie but the same spirit is matched with him selfe that is with the rule of Scripture least those thinges should be thrust vpon vs vnder his name which are not his Further they make their boast that the Church cannot erre 6 Obiection The Church doth not er and that therefore the decrees of the Church are of equall autoritie with the holie Scripture because the Church is ruled by the same spirite by which the Scripture is inspired euen as it is promised Matth. 18. If two of you shall agree in earth vpon any thing whatsoeuer they shal desire it shal be giuen them of my Father which is in heauen For where two or three are gathered in my name there am I in the middest of them And cap. 28. I am with you alway vnto the end of the world So 1. Ioh. 2 Yee haue anointment from him that is holy and yee know all thinges Likewise The anointing which yee receaued of him dwelleth in you and yee neede not that any man teach you But as the same annointing teacheth you of all thinges and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know that it is the true Church onely 1 Aunswere The true Church Mat. 13. Mar. 4. Luk. 8. which erreth not and is ruled by the holy spirite which is gathered in the name of Christ that is which heareth and followeth the voice of the Sonne of God And therefore these things doe nothing appertain to a wicked multitude which openlie maintaineth doctrine contrary to the Gospel though it neuer so much vaunt of the Churches name yea and beareth sway and rule in the Church according to that which is said To him that hath shal bee giuen But from him that hath not euen that which hee seemeth to haue shall bee taken away So did the Pharisees and Sadduces amongst the Israelits er
doubtfulnesse and corrupt inclination in the Saintes they stand in neede not only of the continuall conduct of gods word but also of the spurres and prouokements of exhortations and of meditation on gods will least either they er in their purpose and counsail or also seeing that which is good be neuerthelesse carried the quite contrary way Psalm 1.2 His delight is in the Law of the Lord and in his Law doth he meditate day and night Psal 19.7 The Law of the Lord is perfect cōuerting the soul the testimony of the Lord is sure giueth wisdome to the simple The statutes of the Lord are right reioice the heart the commandement of the Lorde is pure giueth light vnto the eies Moreouer by them is thy seruant made circumspect and in keepeing of them there is great reward Psalm 119.50 Thy worde is a lanterne vnto my feete and a light vnto my path Ier. 31.33 J will put my Law in their inward partes and write it in their hartes Wherefore wee see also that Christ and the Apostles propound the commaundementes and explication of the law not so much to prophane and wicked men as to the regenerate godly Against this vse of the Law some obiect that place Rom. 7. Ye are dead to the law by the body of Christ that yee should be vnto another euen vnto him that is raised vp from the dead that ye should bring forth fruite vnto God And Gal. 2 I through the lawe am dead to the lawe and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that that J nowe liue in the flesh I liue by the faith in the Sonne of God Hence they conclude If we be dead to the law and are Christs who now liueth in vs then is not our life nowe schooled and ruled by the direction of the lawe but by Christ only But seeing the Apostle himselfe saith Rom. 3.31 That the lawe is not made voide but established by faith this phrase to die vnto the law dooth not signifie to bee exempted from the obedience of the Lawe but to bee freed from condemnation and from the prouokement of sin which the Lawe worketh in the vnregenerate whereas we beeing engraffed into Christ enioy in him both a full satisfaction for our sinnes for which the Lawe condemned vs and the spirit of regeneration bending inclining our heartes not to an hatred of the Lawe wherewith they first did burne but to the studie and desire of obedience and righteousnesse Therefore he addeth Rom. 7.4 That yee should bee vnto another who is raised vp from the dead that wee should bring forth fruite vnto God Againe wee are deliuered from the Law beeing dead vnto it wherein we were holden that we should serue in newnesse of spirit and not in the oldnesse of the letter In the other place Gal. 2. this is the Apostles meaning J through the Law to wit which accuseth sinnes and terrifieth the consciences of men am dead to the Lawe that is cease to seeke for righteousnesse in the Lawe and begin to seeke for it in Christ For this is it which he addeth J am crucified with Christ namely by the participation of Christs merit and the mortification of sinne that J might liue to God according to the will of God expressed in the Lawe For he liueth to God who obeieth God and honoreth him through his obedience But this the doctrine of the Lawe doth not woorke in nature nowe corrupted except wee passe from the Lawe to Christ by faith that hee maie liue in vs and wee in him that is that he may be effectual in vs through the working of his holy spirit first by suggesting speaking cōfort in our hearts of the remission of our sins then by making vs like vnto himselfe by regeneration that the Law may no longer condemne vs and cause wrath but wee may dilight in the law of God concerning the inner man Rom. 7. So then are wee deliuered from the Lawe and die to the Law so Christ liueth in vs that wee beginne to delight in the Law and to order our life according to the prescript thereof For Christ doth not restore any other righteousnesse or any other image of God in vs by his spirite than which was created by our nature darkened and ecclipsed by sinne and described in the law neither is there another spirite author of Gods lawe and worker of our conformity with God in our nature vncorrupted and restored They alleadge also that which is said Ier. 31.31 I wil make a new couenant with the house of Israel not according to the couenaunt that I made with their Fathers Heere they saie That God promiseth not to renue the old couenaunt which is the Law but to make a new which is the gospell Wherefore not the Law but the gospel onelie is to be taught in the church of Christ But it is manifest that the new couenant is not diuerse from the ould as touching the substantiall but onely as touching the accidental partes or conditions and circumstances thereof For although the old shadowes and darke types are taken awaie and a most cleare Doctrine of the prophecie and figures fulfilled by Christ hath succeeded the grace of the holy ghost is shed more plentifully on men in the new Testament than in the old yet notwithstanding there was one and the same manner and waie both of obtaining saluation and of gods spirituall worship in times past that now is Vnto this beare witnesse the wordes themselues of the Prophet Ier I will write in their hearts my Lawe hee saith not another Lawe but the same which in times past I gaue them I wil be their God and they shal be my people J wil forgiue their iniquitie and wil remember their sinnes no more For these conditions of the couenaunt are found as well in the ould as in the new The difference only is that these are not the proper benefits of the Lawe but of the gospel which two parts of the old and new Testament the Prophet here opposeth one to the other calling the lawe the oulde couenaunt and the Gospel the new couenant as beeing the principal part of the couenant and therefore he ascribeth these blessings vnto the newe couenaunt because thereon depended whatsoeuer grace of God befel vnto the olde church and therein are those things more fully manifested exhibited by Christ which were also promised graunted in the old for Christ If then God will write the Law which was first written in tables of stone in the hearts of men in his new couenaunt he doth not abolish but establish the Law by the preaching of the Gospel whereby the harts of men are regenerated that they may begin to obey the Law and therefore hee deliuering heere a difference betweene the Law the Gospel doth so substitute the new couenant vnto the old as that he saith that that part of
that they in the old Testament were destitute of this grace For vnto them also was the same grace effectually applied by Christ and for Christ but beeing as yet to be manifested in the flesh and therefore more sparingly Whatsoeuer grace and true knowledge of God was euer in any men they had it by Christ Iohn 1.18 No man hath seene God at any time the only begotten son which is in the bosom of the father he hath declared him Reply But hee saith The Law by Moses therefore not the gospel Answere The consequence is of no force which is inferred from the manner of handling a thing to the thing it selfe As Moses doth comprise and deliuer the gospell in dark and sparing maner Therefore he doth not at al meddle with it This consequence is not of force For the Law is said to be giuen by Moses because this was chiefly belōging to his office that he should publish the law though withall hee taught the gospel albeit more obscurely sparingly For the promises of grace are intermingled with the law and al the rites of the old testamēt haue a significatiō a testificatiō of the grace of the gospell which grace was bestowed on beleeuers for christ who shal hereafter be manifested But it was christs chiefe functiō to publish the Gospel albeit he also taught the law For he purged the moral Law from corruptions by rightly interpreting it and did write it by the woorking of his holy spirit in the harts of men abrogating the Law ceremonial and iudicial 3 How the Gospel differeth from the Law ALthough in the doctrine both of the Lawe and of the Gospell is entreated of the nature of God and of his wil and workes yet is there very great difference between both The law knowen by the light of nature They differ 1. In their reuealings or in the maner of their reueiling The Law is knowen by nature that is knowledge of the Law was graffed and ingendered in the mindes of men in the very creation and therefore knowen to al although there were no other reueiling of it Rom. 2.15 They haue the effect of the Law written in their harts The Gospel knowen by the light of grace onelie The gospel is not knowen by nature but is peculiarly reuealed to the Church alone by the Sonne our Mediatour For no creature could haue seene or hoped for that mitigation of the Law and the way howe to recouer out of punishment except the sonne had reueiled it Matth. 11.27 No man knoweth the father but the Sonne and hee to whome the Sonne wil reueile him Matth. 16.17 Flesh and blood hath not reueiled it vnto thee Iohn 1.18 The sonne which is in the bosome of the father he hath declared him Secondly they differ in the verie kind of doctrine or in the subiectes or matters which they deliuer For the Law teacheth what we ought to bee to wit perfectly conformed vnto God The law teacheth what wee ought to bee but not how we may bee as wee ought but yet it dooth not make vs to be such But the gospell sheweth the meanes whereby wee maie bee such euen by the imputation of anothers righteousnesse and the inchoation or beginning of newe obedience whereby we are conformed to God in Christ The Lawe saith Restore that thou owest doe this and liue The Gospell saieth The Gospel teacheth how wee may bee beleeue CHRIST thy debt is payed the grace of the holy Ghost is purchased whereby hee that is regenerated may perfourme the Lawe 3. They differ in the promises The Lawe promiseth euerlasting life but with a condition of perfect righteousnesse or obedience to bee perfourmed of vs. Hee that dooth them shall liue in them If thou wilt enter into life keepe the commaundements c. The gospel promiseth euerlasting life with a condition also of perfect righteousnesse but which is perfourmed by another though yet imputed vnto vs by faith The Law promiseth life to those who yeelde obedience or are righteous in themselues The gospell promiseth vnto sinners remission of sinnes and life euerlasting freely to be giuen for the satisfaction of Christ apprehended of them by a true faith that they be penitent or begin new obedience The gospel therefore requireth of vs only a true faith whereby we may embrace Christs perfect righteousnesse freely imputed to beleeuers yea Christ himselfe together with all his benefits bestowed of mere grace vpon vs. Neither for these respects are the Law and the gospell at ods one with the other For albeit the Lawe will that thou keepe the commaundementes if thou wilt enter into life yet dooth it not shutte thee from euerlasting life if another fulfill the Lawe for thee For by setting downe the one way of satisfieng for sinnes it doth not exclude the other to wit of satisfieng by another which way the gospel declareth vnto vs. Now we cannot make satisfaction by another that is by Christ except by faith wee cloth our selues with his perfect righteousnesse The gospell therefore commaundeth vs to haue faith and with-all to repent from our hearte for faith cannot stande without true repentance 4 They differ in effectes The Lawe is the ministerie of death The law the ministery of death and killeth Because by it selfe without the Gospell it is only the letter that is the outwarde preaching and bare knowledge of those thinges which we ought to doe For it teacheth indeede our duety and that righteousnesse which God requireth at our handes but it dooth not make vs able to perfourme that righteousnesse neither dooth it shewe vs any hope to attaine thereunto by another but rather accuseth and condemneth our vnrighteousnesse Fleshe hardely bearing this is angrie and rageth against GOD himselfe and is in despaire The Gospell the ministery of life The gospell is the ministerie of life and of the spirit that is it hath the forcible operation of the holy Ghost adioined and doth quicken For this is the instrument of the holy Ghost which hee properly vseth to kindle faith in vs whereby wee who before were dead are againe quickned and receiue strength to perfourme the Lawe For thorough faith in Christ our Mediatour the Lawe ceaseth to bee vnto vs the ministery of Death and is become spirituall that is the instrument of the holie GHOST whereby hee forcibly mooueth our heartes to serue God The Gospel is the preaching of repentance It was said in the definition of the Gospell and in the third difference betweene the Law and the Gospell that the Gospell requireth both faith and repentaunce or newe obedience and so is the preaching both of remission of sinnes and of repentaunce Against this Flacius Sectaries keepe a sturre and reason after this sort There is no precept or commaundement belonging to the Gospell The preaching of repentaunce is a precept or commaundement Therefore the preaching of repentaunce belongeth not to the Gospell but to the Lawe Aunswere We deny the Maior if it bee
principles beeing borne in vs and with vs could not come by chance or from a sensible nature common to vs with brute beasts Whereupon we frame this Syllogisme Notions are not engendred nor haue their being but from a cause intelligent for no man maketh another wise who himselfe is not wise but in men there are notions not comming by vse nor receiued frō men Therefore they are from God Rom. 1. God is said to haue manifested his righteousnesse to men Likewise Man is the image of god Seeing then these effects are attributed vnto God as proper there must needs be a God 4. This principle it selfe That God is 4 From the naturall notion of this principle whereby wee affirme that god is Principles are true Because they are diuine wisedome and because the contrary or opposite thereto beeing granted nature is thereby destroied But That God is is a principle 1. Because euery one hath experience hereof in himselfe 2. All wise men confesse it 3. All nations consent in it because they haue some religion and about that they contend and striue 4. Rom. 1.19 That which may be known of god is manifest in them that is in the minds of men for god hath shewed it vnto them Therefore god is 5 The terors of conscience 5 The terrors of conscience which are stroken into the mindes of the wicked after they haue sinned The torment of minde which ensueth vpon sinnes committed is inflicted of a iudge which knoweth both honest and dishonest thinges detesteth those things which are dishonest beholdeth the mindes and harts exerciseth iudgement vpon the minds But in al the wicked is this torment Rom. 2.15 They shew the effect of the law writtē in their harts their conscience also bearing witnes Isa 57.20.21 The wicked are like the raging sea that cannot rest There is no peace saith my god to the wicked Isa 66.24 Their worme shall not dy neither shall their fire bee quenched Therefore there is some such iudge But he cannot be except he be God because this punishment cannot come but from God Deutr. 4. God is a consuming fire Against the beastes of the world who think this doctrine of God to bee but a cunning deuise of the wiser sort to keepe the simple people in order And hence is apparant the impudencie of Epicures and Academicks who deeme al religion to be deuises of subtill men coined to this end and purpose that the rest of the common people might through fear of a superiour power be kept in good order For first if through deceiueablenes other men beleeue that God is and dread him why then are these men themselues who wil seem by their sharp insight to espy the guile most of al tormēted with the conscience priuy acknowledgement both of this their blasphemy as also of other their misdeeds Moreouer the sole and bare asseueration word of a few could not haue bin sufficient neither to persuade al mankind nether to maintain the persuasion once brought in to al succeeding ages Neither doth that lightē the force of those argumēts which are deducted from this notion that there is a God from the conscience in that they say there are many found who neither beleue there is a god nether are moued with the conscience of their sins For although they couet neuer so much to persuade themselues that there is no God yet is their conscience alwaies against them And therefore it is most false that these men imagine that any one of the wicked is free from the gnawing of his conscience For how much the more euery one despiseth God and al religion and endeuoreth to represse the prickes of conscience so much the more is he tormented and at euery mentioning and signifieng of God hee trembleth and shaketh with horror and how much the slowlier with so much the more seuere dolor paine is his security shaken from him Whereupon wee see those whose whole life was profane and secure for the most part when they are oppressed with the terror of gods iudgement to perish in despair Now that which is said Psa 10. The vngodly is so proud that hee careth not for god neither is god in all his thoughts Ps 14. 53. The fool hath said in his hart there is no god that this hath not this meaning as if the wicked were void of al knowedge and fear of god or do not confes that there is a god but that framing vnto themselues another than he indeed is who hath manifested himself to wit one that careth not for mens affairs defēdeth not nor deliuereth the good and punisheth the wicked they place an idol in the roum of the tru God Dauid himself doth sufficiciently declare when as he describeth the same prophanenesse of the wicked Ps 10. in these words For he hath said in his hart tush god hath forgotten he hideth away his face and he wil neuer see it 6 From the punishmēts of the wicked 6. The punishmentes of the wicked which they suffer besides the torments of conscience For the euents of al times cōstrain men to confesse that their sins are punished with grieuous punishments in this life cōtrariwise the lot end of the good to be more pleasant Wherefore there is a minde or vnderstanding power which discerneth honest things frō dishonest iudge of mankind punishing the wicked defēding the good And that this may not be ascribed to the wisedome or seuerity of magistrats or other men this first withstādeth hindereth for that it must needs be that this natural instinct whereby men iudge that offender are iustlie punished must proceed from some mind which is enimy to wickednes Again for that oftentimes by marueilous inexpected and vnlooked for meanes they are drawen to the iustice and punishment of the Magistrates whose sinnes before had beene priuy or who seemed to haue bin able by their owne power or subtilty easily to escape their handes and that especially for that many who through either the negligence or whiteliuerdnes of Magistrats are not punished by them yet run into calamities and haue allotted vnto them ruthful ends And whē transgressions sins encrease too much their impunity whole nations and common-wealthes with horrible and manifest examples of gods wrath perish as the world in the deluge Sodom by fier cast from heauē Pharao in the red sea the Iewes many florishing kingdomes by most lamentable ouerthrowes That these things cānot come to passe by chaunce neither any other way than by the iudgement and power of him who is Lord of mankind nature both Gods comminations and threatnings and the conscience of euery one and the order of iustice whereby these folow and ensue vpon impiety and the very hugenes waight and greatnes of things doth conuince Wherefore it is said Ps 58. The righteous shal reioice when he seeth the vengeāce he shal wash his footsteps in the blood of the vngodly So that a man
If he refuse to hear the church let him be vnto thee as a Heathen man 1. Cor. 5. Let such a one be deliuered vnto Satan 1. Tim. 1. Whom I haue deliuered vnto Satan Reply Mat. 18. No mention is made of the seniorie or Excommunication Therefore that doth not proue the word Ans I deny the Antecedent For although there bee not the formall words yet the thing it selfe is conteined in them Reply To be accounted for an heathen man and to be Excommunicated are not al one Therfore the word is not conteined there in words of like force Now the Antecedent is proued thus Let him be vnto thee as an heathen man a publican There he speaketh not of the iudgement of the Church Therefore he is not to bee excommunicated by the whole Church who is accounted for an Heathen by priuat men Auns Whom each in seueral account for an Heathen man him the whole Church so accounteth of Reply But it is not said there whom the whole Church accounteth for an heathen man but he that heareth not the word account thou him for an heathen maÌ„ Therfore account him not so according to the churches iudgement but according to thine own iudgement Answer Therefore I account him so because he heareth not the Church But not to heare the Church is to be a publicane and estranged from the church Are not these all one But I adde an other thing which admitteth lesse questioning Hee saith not only to euery priuate man but to the whole Church for to thee and to the Church are of like force For when Christ commaundeth that I account a man for a publicane and an heathen doth he therefore wil that the church account him for a Christian No because then he would haue contrarie iudgements to be giuen of the same man But to bee accounted of the Church for a publicane and an Heathen is to be excommunicated and to be out of the communion of the Church Wherefore this standeth still that mention is made of excommunication and that it is commanded That to be accounted of one for a publicane is so to bee aâ—counted of all And if that denunciation shoulde not bee done in special and particular no man could be accounted for a publicane As touching the other member which is the seniorie I aunswere that it is doone by the church 3 The Church is not the Seniorie But christ commaundeth that signification be giuen to the church and that admonition bee giuen by the church Therefore not by the Seniorie Aunswere I deny the Maior albeit the whole reason notwithstanding maie be graunted namely that christ vnderstandeth not the Seniorie but maketh properly the name of the Church both of the Iewish before christ and of the christian after christ But there must bee notwithstanding some order in the iurisdiction of the church some must be appointed and ordeined by the church else will there be a confusion of all things Therefore by the church is comprehended the Seniory and by consequent it is vnderstood of a councell or assemblie of gouernours Wee cannot obserue that which christ saith without defining of circumstances Reply Jt is true indeed that signification cannot be giuen to the whole church but to the councell or assemblie of gouernours which yet is ciuill Tell the church that is the Senate of the cittie Answere Now then they confesse that it cannot be signified to the whole church but to some councell or assembly of gouernours which yet must be ciuill not Ecclesiasticall The question then is whether christs woords are to be vnderstoode of a ciuill councell and assemblie This must they prooue They prooue therefore that this councell is ciuill 4 Christ commandeth that it be signified vnto the councell which councell is ciuill This proposition they proue That councell which punisheth with corporal punishments is ciuil The councell which gaue Paul power to put Christians to death punisheth with corporall punishments Therefore it was ciuil Aunswere Wee aunswere vnto the Maior That councell which punisheth so according to right is ciuil But they who gaue that power to Paul did it wrongfully because they had not that right and authoritie but vsurped it Which also is to bee thought of their putting Stephen to death because it was done tumultuously further the Priests themselues were consenting vnto it but vniustly Reply S. Austine saith that the Iewes did lie when they said It is not lawful for vs to put any â—â—en to death Aunswere The wordes of Austine are these in his 114. Treatise vpon Iohn Did they not put him to death whome they yeelded vp to bee put to death By reason of the feast it was not lawfull to put him to death Reply S. Chrysostome also saith It is not lawful for vs that is because of the feast approching Answere This is not true with the good leaue of S. Chrysostome bee it spoken because it is witnessed by their stories that their lawes were taken from them by Herode the Greate and Iosephus writeth that the whole councell was put to death by him one onely excepted Therefore the Iewes in effect say this Thou hast the power of the sworde it is not lawful for vs to put any man to death Reply It is said in the Gospell Take yee him and iudge him after your owne Law Aunswere He meaneth the Law of Moses which was That he should be stoned to death Pilate graunting them the libertie of vsing their owne Law Replie Iosephus saith That their Lawes were graunted vnto them by Claudius Aunswere Then before time they had them not Moreouer Claudius is said in this sense to haue graunted them their Lawes because hee permitted them to obserue their owne Lawes and rites in religion Replie Their councell was taken awaie by Herode the Great Therefore before time they had ciuill iurisdiction and at that time when Christ commaunded to signifie it vnto the councel Wherefore by consequent it was to be signified to the ciuil senate for there was no other councel but the ciuill There were in al three councels or assemblies 1. Of the whole kingdom as the high court of parliament in England 2. A lesse councel which was the senate of the citie of IerusaleÌ„ that was both ciuil ecclesiastical 3. The Triumuiri Al these were ciuil The councel then was ciuill Christ sendeth to the councel Therefore to the ciuil senate Ans The councel was ciuil but not only ciuil for it had also ecclesiastical power because it handled decided matters of religion It consisted of Pharisees Scribes of Diuines Lawyers For they had morall iudicial Lawes Now then the question is Whether Christ commaundeth to tel the councel as it is ciuill or as it is ecclesiastical That hee wil haue it signified vnto the councel as it is Ecclesiastical we proue out of the text 1. Because wee are commaunded to account the excommunicated person for an heathen man and Publicane that is for an aliene from
which commeth from a word that signifieth to diuide and distribute and therefore the Lawe is so called because it distributeth vnto euery one proper charges and functions In Hebrue the Law is called thorah that is doctrine because Laws are published vnto all that euery one may learne them And hereof is it that the ignorance or not knowing of the Law doth not excuse naie rather they who are ignorāt of those laws which belong vnto them do euen in that very respect sinne because they are ignorant 2 What are the partes of the Law LAwes are some diuine and some humane Humane Laws bind certaine men vnto certaine external actions whereof there is no diuine commaundement or prohibition expreslie with a promise of reward a commination or threatning of punishmentes corporal and temporal Now all humane Lawes ought to haue this their ende euen that the Lawes of God may bee the more readily and better kept Further whereas their causes are altered and chaunged according to the state and condition of times places persons and other circumstances the Lawes also themselues may be chaunged Moreouer these Humane Lawes are either Ciuill or Ecclesiasticall Ciuill Lawes are such as are made by Magistrates or by some whole bodie and corporation concerning a certaine order of actions to be obserued in ciuill gouernment in bargaines and contracts in iudgementes and punishmentes Ecclesiastical or ceremonial Laws are those which are made by the consent of the church concerning some certaine order of actions to be obserued in the ministerie of the church which are the limitations of circumstances seruing for the Law of god Diuine Lawes that is the Lawes of God partly belong vnto Angels and partly vnto men And these do not only binde vnto external actions but require furder internal or inward qualities actions and motions nether propose they corporal and temporal rewards and punishments only but eternall also and spiritual and they are the ends for which humane Lawes are to bee made Diuine Lawes are some external and vnchangeable some changeable yet so that they can bee chaunged of none but of god himselfe who made them By the Law also is often-times vnderstood the course order of nature instituted and ardained by god So the Law that is the order of nature requireth that a tree bring foorth fruite After this sort is the order of nature vnderstoode by the Lawe abusiuely but yet more abusiuely dooth the Apostle call Originall sinne the Lawe of sinne because namelie it doth in maner of a Lawe enforce and constraine vs to sin Now hauing humane Lawes and other things which are signified by the name of Lawe we will speake henceforth of the Lawe of god as which only hath place here and is the fountaine of all other good Lawes which are woorthie of the name of Lawes The Lawe of god then is a doctrine deliuered of god at the creation by the ministery either of Angels or of men and afterwardes repeated and renued of him by Moses and the Prophets teaching what we ought to doe and what not to doe binding reasonable creatures alwaies promising to perfect perfourmers of obedience eternal life condemning eternally them who perfourme not this obedience except remission be graunted for the Mediatours sake The parts of the Law of god are in number three The Morall Ceremonial and ciuil or iudiciall Law The Morall Lawe is a Doctrine agreeing with the eternall and immortall wisedome and iustice which is in god discerning things honest and dishonest knowen by nature and engendred in reasonable creatures at the creation and afterwardes repeated againe and declared by the voice of god by the ministerie of Moses the Prophets and Apostles teaching that there is a god and what he is what we ought to doe and what not to doe binding all the reasonable creatures to perfect obedience both internal and external promising the fauor of god and euerlasting life to those which perform perfect obedience and denouncing the wrath of god euerlasting pains punishments vnto them who are not perfectlie correspondent thereunto except there be graunted remission of sinnes reconciliation for the Sonne of god the Mediatours sake That in this part of the Lawe the nature and righteousnesse of god is expressed the image of god dooth shew whereunto man was created For seeing this image of god consisteth in true righteousnesse and holinesse Ephes 5. and that righteousnesse holines is described comprised in the Law Deut. 12. Ezech. 20. it followeth then that this is the image of god whereunto man ought to be conformed which is expressed in the law The same is taught by manie testimonies of Scripture which affirme that god is delighted with this righteousnes which he commaundeth in the Lawe and that hee dooth such things as that is and hateth the contrary That this law is external is hereof apparant and manifest because it remaineth from the beginning vnto the end of the world one and the same we are redeemed by Christ and regenerated by the holie ghost to obserue and keepe this Law in the life to come 1. Iohn 2.7 J write no new commaundement vnto you but an old commaundement which ye haue had from the beginning Galat. 5.20 They which doe such things shal not inherit the kingdome of god The Moral Lawes are so belōging vnto the Decalogue that not only they agree with the Decalogue neither are onlie deduced thence by a necessary consequence but also the Decalogue it selfe is the summe of the Morall Lawes whence it commeth to passe that hee who breaketh the Moral Lawes is said to breake the Decalogue Neither is this which we haue said hindered at al for that certaine special commaundementes belonging to matters of this life haue ceased For the general shal notwithstanding still continue There shal be no neede of the ministerie or of a certaine time to be alotted vnto the ministerie in the life to come because there shal be a perpetual Sabboth that is al eternity shal be giuen for the contemplation beholding of diuine matters for the worship magnifieng of God There shal be no neede of Lawes concerning marriage because there shal be no vse of marriage but yet there shal bee an Angelique chastitie in men This Law is knowen by nature and from the creation because men and Angels were created according to the image of God And Paul also saith of the remnauntes of that light Roman 2.15 The Gentiles shew the effect of the Lawe written in their hearts This Lawe also bindeth the Angels because they also were created vnto the image of God and Christ saith Matt. 22. That the Saints in the life to come shal be as the Angels of God he hath taught vs to pray Let thy wil be done in earth as it is in heauen Jt requireth furdermore perfect obediēce Deu. 6. Thou shalt loue the Lord thy God with all thy soule Galat. 3.10 Cursed is euery man that continueth not in al thinges
yet wil I not faint in hope for Israel but wil looke when yet once againe God himselfe shal smite on rockes and water shal flowe out of them that his people in this time of drought maie drinke Euen so O God for thy promise sake and for thy troth of ould plighted in thy beloued Sonne vnto thy chosen open the rock of stone againe let againe the waters the liuing waters of thy word flow out and let the sauing riuers of thy Gospell runne and stop not through al drie places of our Land that men and Angels may see the felicity of thy Chosen and reioice in the gladnes of thy people and giue thanks and praise and glory and honour with thine inheritance vnto thy blessed name for euer A CATECHISM OF CHRISTIAN RELIGION 1 What is thy onely comfort in life and death THat both in soule body a 1. Cor 6.19 1. Thes 5.10 whether I liue or die b Rom. 14 8. I am not mine own but belong c 1. Cor. 3.23 wholy vnto my most faithful Lord Sauiour Iesus Christ who by his precious blood most fullie satisfying d 1. Pet. 1.18 1 Iohn 1.7 2.2 for all my sinnes hath deliueâ—ed e 1. Iohn 38. Heb. 2.14.15 mee from all the power of the diuell and so reserueth f Iohn 6.39 me that without the will of my heaâ—enly Father not so much as a haire may fal g Mat. 10.30 Luke 21.18 from â—y head yea all thinges must h Rom. 8.28 serue for my safeâ—y Wherefore by his Spirit also he assureth i 2 Cor. 1.22 5.5 Eph. 1.14 mee â—f euerlasting life and maketh k Rom. 8.24 me ready and preâ—ared that henceforth I may liue to him 2 How many thinges are necessarie for thee to know that thou enioying this comfort maist liue die happilie Three l Luk. 24.47 1. Cor. 6.11 Rom. 8.16 Tit. 33.4.5.6.7 8. The first what is the greatnes m Iohn 9.41 Rom. 3. of my sin misery The second how I am deliuered n Iohn 17.3 from all sinne and miserie The third what thankes I owe o Ephes 5.10 1. Pet. 2.9 3.10.11.12 Rom. 6.11.12.13 Mat. 5.16 2. Tim. 2.15 vnto God for this deliuerie There is a three-fold order or there are three partes of the studie of diuinitie THE first is a Catecheticall institution or briefe summe of Christian doctrine which is called a Catechisme and is a briefe explication of the generall pointes of the same doctrine This part is necessarie For both the learned and vnlearned ought to know the foundation of religion The second a handling of common places or coÌ„mon places which contein a larger explication of euery point and of hard quaestions together with their subdiuisions reasons and argumentes The third a diligent meditation of the scripture or holy writte This is the highest degree for which we learne all the rest to wit that we may come furnished to the reading vnderstanding and propounding of the holy Scripture Those former partes are taken out of the Scripture and againe common places do lead vs vnto the Scripture which is as it were a rule by which they are directed What a Catechisme is A CATECHISME is a briefe doctrine framed for youth the ruder sort conteining in it the summe of the doctrine of the Law Gospel or of Christian religion which being deliuered is required againe at the handes of the auditors It is so called of a Greek woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to resound or to returne a voice back again Eccho-like because that children did by mouth make rehearsall of those thinges which were asked them and which they had hard Catechumeni in the primitiue church were those who learned the Catechisme that is to say such as were now of the Church and were instructed in christian Doctrine Neophyti or Nouices were those who were but new come vnto the Church so called from twoo Greeke woords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signify a new plant Of the Catechumenes there were twoo sortes 1 Those who first being of some yeares whether of the Iewes or of the Gentils afterward came vnto Christ but were not as yet baptised These were first instructed in the Catechisme and afterwards baptised and admitted to the Lords supper 2. Those who were borne in the Church That is the Children of Christians These eftsoones after their birth as being members of the Church were baptised and after they were growen a little elder they were instructed and confirmed by laying on of handes and so dimissed out of the companie of the Catechumenes so that it was lawfull for them thence-forward to draw neer vnto the Lordes Supper This Catechising doctrine hath euer been in the Church For in the olde Testament God himselfe in briefe-wise deliuered the doctrine of the Lawe Gospell the Decalog the promises as when hee saith Walke before me Gen. 17.1 Gen. 22.18 and be thou perfect Likewise In thy seed shal al nations of the earth be blessed Now these things God would that Abraham and his posteritie should teach their Children and their whole familie and therefore this doctrine was framed fit for the capacity of Children and the ruder sort In the old Testament furthermore there were also sacrifices praiers other things in which the youth were instructed In the new Testament in the Apostles time there was likewise a Catechising doctrine as the author of the Epistle to the Hebrewes reporteth Therefore leauing the doctrine of the beginning of Christ Heb. 6.1 let vs be led forward vnto perfection not laying againe the foundation of repentance that is the beginning of Christian doctrine which comprehendeth repentance and faith These first beginnings or principles of Christian doctrine are called in the same place the doctrine of baptismes because they that were of some yeares before they came to christ were first instructed before they were baptised It is called also the doctrin of laying on of hands because the Catechisme was required at their handes that they should be able to answere in it on whom hands were laid that is to say of the children of Christians who were baptised in their infancy The parts of these rudimentes of Christian doctrine which they cal Catechisme are the Lawe and the Gospel or as it is said in the place afore named vnto the Hebrews repentance and faith in Christ Semblably the fathers also write Briefe summes of doctrine certain remnants of which we see as yet in Popery Now it behoueth that the youth be by and by instructed in this doctrine and doe knowe the foundation 1. Because of the commandement of God â—eut 6.7 Thou shalt tell them vnto thy children 2. Because we are so corrupted that except we be timely informed of the wil of God hardly or neuer we learne to do things acceptable vnto God and scarsely suffer ourselues with much adoe to be
withdrawen from those errors which happily we drunk in in our childhood 3. Because we are to hold the foundation vpon which we may build and vnto which we may referre those thinges which wee reade 4. Because God receaueth not into fauour those who by their iudgement cannot discerne betweene things honest and dishonest this is to be vnderstood touching those who are able to receaue instruction neither doth saluation befal to those who haue vnderstanding without agnising and profession of the truth or without faith repentance This is life eternall Iohn 17.3 Rom. 10.17 that they know thee to be the only verie God And faith commeth by hearing Now no man beleeueth in him of whom he hath neuer heard There must therefore in the Church be deliuered such a summe of doctrine of which the ruder and yonger sort also may bee capable 5. Because of order and seemlines For as the Children of the Iewes after Circumcision were instructed in the Lawe so it beseemeth vs also after Baptisme to instruct our little ones in the first principles of Religion 6 It is necessary also for the rude and yonger sort that they bee seuered and discerned from the Heathen Obiection But we may haue an implicit or confused faith Therefore no neede of instruction Aunswere No faith is without knowledge therfore there is need of instructiō Rom. 10.14 Iohn 3.36 How shal they beleeue in him of whom they haue not hard He that beleeueth not in the Sonne the wrath of God abideth on him OF THE HOLY SCRIPTVRE WE see all men who at leastwise striue not to cast off all sense of humanitie to imbrace and professe some opinion of God and his wil as also some manner of worshipping him partly drawen from nature her selfe and partly by persuasion receaued which is it that they cal Religiō Now albeit al wil easily grant that to be the true Religion which hath beene deliuered by God himselfe neither will they seem to haue come vnto that degree of impudency as not to yeeld their assent vnto God when he speaketh of himselfe and of his owne wil yet notwithstanding which maie be that Religion deliuered from aboue wil neuer be agreed vpon amongest men vntil our Lord Iesus Christ returning to iudge the quick and dead doe decide the controuersie There are two opinions of Religion The one deemeth that in euery Religion which doth leade a man towardes God saluation is to be found The iust man shal liue by his faith that is euery man as these men interpret it shall liue by his faith what maner so euer it be But this opinion is not true because there is but one true Religion others are false lying at variance with the true according as it is said He that beleeueth not in the Sonne the wrath of God abideth on him The other opinion thinketh and that rightly that that is the true Religion in which God is truely worshipped and that to be but one that in it onely men shal be saued But the Church of God doth certainly know and though all the Diuels and wicked ones stamp at it doth professe that this is the alone true and wholesome doctrine of God and his worship which God himselfe euen from the creation of man deliuered by his owne voice to our first fathers and afterwards would haue to be contained in the scriptures by the Prophets and Apostles Since then whatsoeuer we may affirme of God and the saluation of men doth depend on the written word we wil first consider these foure things as touching the Scripture before wee come to make recitall what our selues affirme 1 What the holie Scripture teacheth or how Christian doctrine is diuided 2 What Religion deliuered in the Scriptures differeth from other religions or how we ought to discerne the true Church and to disseuer her from other sects 3 From whence it appeareth this Religion alone to be true and diuine and al others to be forged 4 For what cause no doctrine besides the holy Scripture is to bee receaued into the Church OF THE FIRST QVESTION What the holy scripture teacheth THE argument and summe of the whole sacred Scripture cannot be more rightly nor more simply nor with more perspicuous breuitie comprised thē the holy Ghost hath comprised it in the ten commandements Creed in which the Articles of our Faith are rehearsed which will be manifest inough if we remēber that the whole Scripture consisteth of twoo partes the Law and the Gospell The Catechisme of Heidelberg maketh mention of three of which yet the first the third appertaine vnto the Law Others make fiue parts The Decalog or tenne commandements the Law the Creed the Sacraments and praier But the Decalog is the summe of the Law and therefore is it to be referred vnto the Law which is the former part The Creede conteineth the summe of the Gospel and therefore must it be referred vnto the Gospell which is the secōd part The Sacraments are as appurtenāces adioined vnto the doctrine of the Gospel therfore also they are referred vnto the second part Praier is a part of the worship of God and therefore to be referred vnto the Law There are also who say this doctrine of the Church is diuided 1. Into the doctrine as touching God 2. into the doctrin concerning his wil 3. into the doctrine concerning his works But these three parts are handled both in the Lawe and in the Gospel An argument from the diuision 1. For al the doctrine concerning God is either of the nature or of the will or of the workes of God Wherefore what the nature of God is is taught in the Law and Gospel His wil is seene either in his commandements or in his threatnings or in his promises Now his works either are his benefites or the iudgementes of his will which are to be beheld in the creation after the fal in the restoring of man Besides these the sinnes also of men and diuels are described And of all these wee are taught either in the Law or in the Gospel or in both Wherefore the Law the Gospel are the chiefe generall heads which comprehend al the doctrine of the Scripture 2 Christ himselfe hath made this diuision saying So it is written and so it behooued Christ to suffer Testimonies and to rise from the dead the third day and that in his name should be preached repentance and remission of sinnes Now all this is conteined in the Law and the Gospell 3 Because the Law and the Gospel doe comprehend the same which are comprehended in the writings of the Prophets and Apostles and in the doctrine of the Church in which is comprehended what God hath done vnto vs and what of vs hee requireth Therefore haue we well diuided the Doctrine of the Church into the Law and the Gospel 4 We doe gather also the self-same argument of the holy scripture by this From the definition of the subiect to wit
stubburnes of the hart and will against the Law of God or against the iudgement of the minde as touching honest and dishonest actions or a pronesse willingnesse of nature to doe those things which God forbiddeth which euill they call concupiscence Or A corrupt inclination is a qualitie of the minde which hath an action following it euen so that albeit wee are not willing as yet actuallie to doe those thinges which the Law forbiddeth yet are wee willing by inclination of mind That sinne is a defect shall be proued in the question of originall sinne That sinne deserueth eternall punishments shall bee proued in the question of the effectes of sinne The difference of sin Now the difference of sinne which maketh it to differ from all other defectes is that it is repugnant vnto the Law of God The proper quality of sin The propertie of it is that it maketh a creature guiltie of the eternall wrath of God For as the speciall and peculiar difference of sinne is repugnancie with the law of God So a proprietie necessarilie adioined vnto it is the guilt of the person sinning that is a binding of him to temporall and eternall punishmentes which is done according to the order of Gods iustice and will And this is that which they commonlie say that there is a double formalitie or difference of sinne repugnancie with the Law and guilt or that there are two respectes of which one is a comparison or a dissimilitude with the Law the other as it is ordained to punishment For sinne is considered with this respect in the Church that wee may haue the whole description of it not onely as an euill habit of the will which is called vice of the Philosophers But that guilt in men doth not onely enwrappe the sinners themselues but also their posteritie in the iudgement of God as it is said Exod. 20 Visiting the iniquitie of the fathers vpon the children vnto the third and fourth generation of them that hate mee And Deut. 28. Cursed shall be the fruit of thy bodie Last of al an * An accidēt is that which so belongeth vnto a thing as it is not of the nature thereof but so belongeth vnto it as it may also not belong accident of sin is conteined in these woords Except remission be made for the satisfaction of the Sonne of god which is therefore added least this might seeme to be said in the definition of sinne That all whosoeuer haue sinned perish without all recall together with their posteritie For although there follow the nature of sinne which is to be repugnant to the law of god the condemnation of the sinner and his posteritie yet both are exempted from it if they apply vnto themselues the merit of Christ by faith and bee conuerted 3. How manie kindes of sinne there are There are fiue principall diuisions of sinne The first diuision is this There is one sinne Originall another Actuall OF ORIGINAL SINNE THat there is Original sinne in al men Original sin in al men is prooued and maintained against the Pelagians and the Anabaptists 1. By the Testimonies of Scripture As a Iob. 14.4 who can bring a clean thing out of filthines b Psa 51.5 In sinne hath my mother conceaued me c Ioh. 1.1.13 Which are borne not of bloode nor of the wil of the flesh nor of the will of mā but of God d Iohn 3.36 He that beleeueth not the Sonne the wrath of God abideth on him e Rom. 5 16. The fault came of one offence vnto condemnation f Ephe. 2.3 We were by nature the children of wrath 2. Because infants also are subiect to sinne because they die But they haue not sinne by imitation therefore by propagation Which is also confirmed by Testimonies of Scripture g Gen. 6.5 All the imaginations of mans heart are onely euill and that continually h Isaie 48.8 I called thee a transgressor from thy wombe i Rom. 7.23 I see another Law in my members rebelling against the Law of my mind Against this doctrine of Original sinne The Pelagians and Anabaptists against Original sinne in times past did the Pelagians striue as at this daie doe the Anabaptists denying that there is any Original sin For because that neither the posteritie are guiltie by reason of the first Parents fall neither is sin deriued into them from their auncestors by propagation but euerie one sinneth and becommeth faultie by imitation onely of the first Parentes Others grant that all became faultie by reason of the first sinne but not that withal such corruption was bredde in vs as might deserue condemnation and the wrath of God for that the defectes as they think with which we are borne are no sinne What we are to oppose against them But that we may altogither fortifie our selues against Pelagians Anabaptists and others of the same litter these foure thinges are proposed diligently to be considered 1 That al mankind is held guiltie for the disobedience of our first Parentes except by the benefit of the Mediator they bee exempted from it 2 That there are in vs besides this guilt defects inclinations repugnant to the Lawe of God euen from the houre of our birth 3 That these defects and inclinations are sinnes and deserue the aeternal wrath of God except wee bee deliuered by his Sonne For Christ freeth vs not onelie from the guilt but also from the corruption For as a double euil befell vs from Adam euen our guilt for the sin committed in him and the corruption of our nature propagated from him vnto vs So by Christ the other Adam a double grace hath befallen vs euen Imputation of righteousnes and Regeneration These two are proued togither in the scripture As k Rom. 3.23 Al men haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemptiō that is in Christ Iesus l Gal. 3.22 The Scripture hath concluded al vnder sin that the promise by the faith of Iesus Christ should be giuen to them that beleeue God shal circumcise thy heart and the heart of thy seede 4 That these euils are deriued not by imitation but by propagation of a corrupt nature from our first Parents vnto al their posteritie Christ onely excepted So then we know that there is Original sinne let vs now see what it is Original sinne is the guilt of al mankind by reason of the fal of our first Parentes and a priuation of the knowledge of God and his will in our minde What Original sinne is and of all inclination to obey God with our will and heart and of the contrarie in these there remaineth a wicked inclination to disobey the Lawe of God ensuing vpon the fal of our first Parentes and deriued from them vnto al their posterity and so corrupting their whole nature so that al by reason of this corruption are become guiltie of
that the whole nature of of man that is his mind wil and hart and all his faculties are so depraued that without renewing they can bring foorth none but vitious actions and such as displease God according to those sayinges Rom. 7. For wee know that the law is spirituall but I am carnal sold vnder sinne Again For I know that in me that is in my flesh dwelleth no good thing And Rom. 8. So then they that are in the flesh can not please God Matt. 7. A corrupt tree cannot bring forth good fruit And truly the reason why it must needs be so is not obscure For whatsoeuer is not exactlie agreeable to the rule of the Lawe that cannot please God but deserueth malediction the wrath of God euerlasting as it is said Accursed be euery one that abideth not in all which are writtē in the book of the Law And S. Iam. ca. 2. Whosoeuer shall keep the whole Law yet faileth in one point he is guiltie of al. But no action of men since the fal hath beene wholy agreeable vnto the Lawe wherefore no action of theirs can please God The minor is hereof manifest because the Law in euerie action requireth the knowledge of the true God agreeing with his wil reuealed in the Scripture this end as principal that the true God by that obediēce of the reasonable creature may be honored and furthermore requireth such a desire of obeying god such a loue of god as for a man rather to leese al then to depart euen in the least matter from the wil of god and that there be none no not the least affection or desire or inclination that may cal him from that exceeding and most ardent loue of god and from obedience towards his Law 1. Cor. 10. Doe al things to the glorie of God Deut 6. Thou shalt loue the Lord thy God with al thy hart and with al thy minde and with al thy strength But they who are not regenerat in all their actions they doe not so much as acknowledge the true god much lesse doe they refer al to his honor or loue him aboue al things but are turned away from him and are his enemie◠Rom. 5. When wee were enemies wee were reconciled to god And cap. 8. The wisedome of the flesh is enmitie against god Wherefore no action of theirs whatsoeuer it appeareth to the shewe agreeth with the rule of the Law of God As it is said Rom. 14. Whatsoeuer is not of faith is sinne The doctrine of Original sin profitable to be held in the Church This doctrine concerning Original sinne is to bee held in the Church 1. That the knowledge of sinne be perfect 2. Because god will haue our corruption to bee knowen to bee so great as wee can not so much as begin our obedience by our selues without his grace and his holie spirit 3. That wee may know what sinnes are in the godlie and what be the differences of the sinnes which are in the regenerat and in the reprobate What Actual sinne is Actuall sinne is euery inward and outward Action which is repugnant to the Law of god as well in the minde as in outward actions and the omitting of those thinges which the law commaundeth as to will to thinke to follow to doe euil not to will to flie to omitte to doe good Likewise motions and passions contrarie to the Law Hither belongeth that diuision into sinnes of fact and sins of omission The second diuision of Sinne. Raigning sin THere is Raigning sinne and sinne Not-raigning This diuision is taken out of the Apostle Rom. 6. Let not sin raigne in your mortall bodie Sinne Raigning is all sinne which is not repented of and which is not resisted by the grace of the holie Spirit and for which not onely according to the order of gods iustice but also for the thing it selfe hee is guiltie of eternal punishmentes who hath it And it is called Raigning 1. Because it is pampered 2. Because it hath rule ouer a man and maketh him guiltie of eternal dānation Al sins in the wicked are raigning sins Such are all sinnes in the wicked who beleeue not the Sonne and are without faith and repentance That is also in the elect before their conuersion although it be remitted according to the secret purpose of God yet they do not as yet know it In the elect also before their conuersion 1 Iohn 3.8 But after they are conuerted they striue against it that it may not beare rule ouer them It is called also Mortal in which who perseuereth dieth in it perisheth He that committeth sin that is he that of purpose with delite sinneth is of the diuel Where he speaketh of Raigning sin Sin raigning is all sin in the regenerate before their conuersion in the not regenerat continually whether they be defectes o◠inclinations or errors or Actuall sinne Sinne not Raigning is that which is repented of which is resisted by the grace of the holy Spirit Sinne not Raigning and whereof we obtaine remission And this sin is in the godly If wee say we haue no sin we deceaue our selues and there is no truth in vs. This saith Iohn Of sinne Not-raigning It is no more I that doe it Rom. 7. but the sinne that dwelleth in mee Sinne Not-raigning is called also Veniall Why not raigning sin is called venial not for that it deserueth remission or that it is not woorthie of punishment but because remission followeth such sinne Neuerthelesse I had rather vse the names of Raigning and Not-raigning sinne 1. Because the names of Mortall and Veniall sinne are obscure and doubtful For all sinnes are mortal And Iohn also calleth Mortal sinne or sin to death the sinne against the holie ghost 2. Because of the errors of the Papists who saie that they are called venial sinnes which are light and deserue not aeternal paines whereas yet it is said Accursed be euery one who abideth not in all 3. Because the Scripture vseth not these terms especially the name of Venial sinne 1 Obiection But the elect fal not from grace Answere Finally they doe not But they who sinne mortallie and doe not repent perish This falleth not to the elect that they should fal finally but before the end they fall easily and often 2 Obiection The wil of God is vnchangeable But he will the saluation of the elect and remission of their sinnes Aunswere I grant that it is true concerning the purpose and counsaile of God but not concerning our affiance which we haue of the remission of sinnes For our comfort standeth not togither with errors which are contrarie to the foundation and with sinnes committed against our consciences For then are we said to haue remission of our sins when we apply these benefits to our selues Eph. 2.13 Now in Christ Iesus yee which once were farre off are made neere by the blood of Christ And Osc 2.23 I wil saie to
Li. 3. de libero arbitrio cap 4. And Augustine God is a iust reuenger of those thinges of which yet he is not an euill autor Wherefore those sinnes which ensue and followe are in respect of god considered as most iust punishments which as they are punishments haue their beeing from him as their author and causer but as they are sinnes in respect of men they come God neither willing nor causing them but permitting onely seeing he doth not cause men to do that which he would haue done for a punishment to this end as for to obay therein his will For one and the same work is good and holy in respect of God and sin in respect of men by reason of the diuersitie both of the efficiences of the ends For first man by reason of his great both ignorance and corruption will and worketh euill only But God because hee is exceeding good and the verie rule of goodnesse and righteousnesse doing in all things what he wil will and worketh alwaies only that which is good Secondly men haue such an end of their actions as is disagreeing frō the Law of God that is what they doe they do not to that end to obay God but to fulfill their bad and corrupt desires But God hath the end of all his woorkes agreeing with his nature and Law euen that he may declare and execute his iustice goodnesse and mercie By these two thinges it commeth to passe that the reasonable creature woorking together with God God woorking vprightly and holily doth neuerthelesse it selfe woorke vnholylie and corruptly 5 What are the effects of sinne NOw that it is defined what sinne is and from whence it came we are to consider also what be the euils which follow sinne For except this also be knowen we know not yet how great euil there is in sinne and with how great hatred God pursueth it It hath been said before that euil was of two sorts one of crime or offence which is sinne the other of paine or punishment The euil of punishment is the effect of the euil of offence That this maie be the better vnderstoode we must here againe remember that of punishments Some are onlie punishments as are the destruction of nature or tormentes others both punishments and sins as al sins which haue followed since the first fal 1 The sinnes which follow are effects of those which go before Sinnes ensuing effects of sinnes which go before So original sinne is the effect of the sinne or fal of our first parents By one mans disobedience manie were made sinners And secondly All actual sinnes are effects of original sinne Sinne took occasion by the commandement and deceiued me And thirdlie The effect of actual sins is the increase of them that is greater guiltines by reason of the most iust iudgement of God because God punisheth sins with sins Wherefore God also gaue them vp to their hearts lustes Rom. 1.24 2 Thes 2.11 Mat. 25.29 Other mens sins oftentimes effectes of actual sinne And therefore God shal send them strong delusiō that they should beleeue lies Frō him that hath not shal be takē away also that which he hath And fourthly The effects of actual sins are also oftentimes other mens sins by reason of scandale or example wherby some are made worse of others are entised or moued to sin So the persuasion of the diuel caused man to decline from God and now it worketh in stubburn-minded men The diuel put it into the heart of Iudas to betraie Christ Ioh. 13. Euil speeches corrupt good maners So euill teachers doe withdrawe men from god to errours idolatry and other sins So a vse of liberty out of season offendeth and draweth men to sinne An euil conscience an effect of sinne 2 There followeth sin in the immoueable and perpetual order of Gods iudgement an euil conscience which is the knowledge and dislike which we haue in our mind of our own sinne and the knowledge of the iudgement of God against sin and that proceeding out of the knowledge of Gods Law vpon which ensueth the fear of the wrath of God and punishment according to the order of gods iustice and a flieng and hatred of God who destroieth sinne which is the beginning of desperation and eternall torments except it bee cured by the comfort of the gospel Rom. 2. The gentiles shewe the effect of the Law written in their harts their conscience also bearing witnes and their thoughts accusing one another or excusing And Isaiah There is no peace to the wicked Temporall and spiritual euils effects of sin 3 Temporall and spirituall euils as temporall death and in a worde all the calamities of this life These euils are onely punishments that is torments and dissolution of nature If any man obiect that they also are subiect to temporall death and other calamities who haue all their sinnes remitted them and therefore al temporall euils are not the punishmentes or effects of sinne Temporal euils in the regenerate are effectes of sinne not as punishmentes but as chastisements but some haue other causes we answere that the consequence holdeth not from the denial of one particular to the denial of the general For albeit the calamities of the regenerate are not effectes of sin as a punishment which is inflicted on men sinning that so the iustice of God might be satisfied yet are they effects of sinne as chastisementes and exercises whereby sinne is repressed and more and more purged out vntill at length by corporall death the whole be abolished Now that of the blind man Ioh. 9. Neither this man hath sinned nor his parents Christ meaneth not simply that they had not sinned or that their sins were not a cause of this calamity but that their sinnes were not the principal cause why he was borne blind but that the woorkes of God should be shewed on him Christ by a miracle opening his eies 4 Eternall death which is the effect of al sinnes Eternall death the effect of sin as they are sinnes For al of what quality soeuer they bee are punished either with eternal paine as in the reprobate or with equiualent paine to eternal as in the sonne This death doth begin in the reprobate euen in this world that is anxiety and torment of conscience which we also should feele except we were deliuered by the grace of God Now by the name of eternal death is not vnderstoode the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and bodie liuing from the face of God a continuall horror and torment and a feeling and flying of Gods wrath and iudgement and a horrible murmuring against God taking vengeance of their sinnes If they obiect that the sinnes of those who beleeue in Christ The regenerate though they sin are not punished with this death because Christ hath suffered an equiualent punishment for them are not punished with eternall
It is the propertie of him that is merciful to exercise mercie tru on beleeuers and such as are penitent 1 Reply It is the propertie of him that is mercifull to pardon men whether they be penitent or not penitent Answere This is a false definition of mercy 2 Reply Faith and repentance are not the cause of mercie Therefore by this aunswere neither should the penitent obtaine mercy that is deliuerance from death Aunswere I graunt that faith and repentance are not the cause of mercie and that it is not done for their repentance but for the satisfaction and punishment of Christ only yet with this condition that we apply this by a true faith vnto our selues and repent Reply Naie neither on the penitent doth God exercise mercie For if god punish all sinnes with sufficient punishment in Christ he is not mercifull Aunswere I deny the consequence of this proposition because he gaue vs his Sonne freelie who should satisfie for vs. This satisfaction did the Gospel adde God remitteth freelie our sins in that he giueth vs freely that recompence which he taketh for them 4 Obiection Hee that remitteth not without all recompence doth not remitte freely and so not of free mercy God remitteth not without all recompence Therefore hee remitteth not freely Answer God remitteth not vnto vs our sinnes freely in respect of christ but freelie in respect of vs because hee exacteth nothing of vs and freely giueth vnto vs Christes satisfaction Although then he wil haue satisfaction to be made by another euen by Christ yet doth he remit vnto vs our sins freely because he as it hath been said giueth vs Christ of his free mercy who might satisfie for vs and from him proceedeth this satisfaction and application of it vnto vs. For he causeth vs both by his election the satisfaction of Christ freely giuen of him vnto vs by the giuing of his holy spirit to receiue Christ by faith and this he doth for no other cause but only of his free mercy Yee are saued by grace First because satisfaction is not made by vs. Secondly because the price for sinnes is imputed vnto vs. Reply What mercy god extendeth to the wicked against that which was aunswered to the second Obiection that is that the mercy of God is extended also to the wicked The Prophet Ieremy saith Forgiue not their iniquity neither put out their sinne from thy sight The mercy therefore of God is not extended to the reprobate Aunswere 1. It is true when God denieth his mercy vnto them repenting and except he haue iust cause why hee doth not saue all But God hath most iust cause why he suffereth some to perish euen the manifestation of his iustice and power in punishing the wicked 2. It is to bee vnderstoode of that degree of his mercie which he sheweth towardes his chosen euen of this mercy whereby he giueth them remission of sinnes his holy spirit and life euerlasting But it is not to be graunted concerning that generall mercie whereby hee guideth and gouerneth all creatures Replie against that which is saide in the same Aunswere to the Second Obiection That God is not delighted with the destruction of the wicked The Lorde saith in Isaiah Ah I will ease me of mine aduersaries Therefore God is delighted with the destruction of his enemies Aunswere These and the like speeches are spoken after the order of men by an anthropopathie or humane affection and by them is signified That God will the execution of his iustice but is not delighted with the death or destruction of men as beeing his creatures It is requisite that this doctrine bee knowen in the Church That knowing howe great an euil sinne is The vse of this doctrine of sinne in the church wee maie yeelde the praise of iustice vnto God who doth most seuerelie punish it and that we maie abhor al sinnes with our whole heart and desire the more earnestlie to bee fensed and defended of God against all sinne and that not extenuating or lessening anie wee flatter our selues in a conceit of our owne righteousnesse or in hope of escaping that measuring our sinne by the Law of God neither esteeming euill good or good euill wee loose our consciences when God bindeth them or binde them when God looseth them and acknowledging the remnant of sinne in vs and our manifolde fallings we should not despaire of pardon flieng to God the mediatour with bouldnesse that also we maie be able to discerne our selues from the wicked and prophane men in whom sinne raigneth and from all those that sinne against the holie ghost and that wee maie conceiue in our minde hope and confidence of Gods mercie that we laie not the cause and fault of our sinnes destruction on God but remēber that it is to be sought in our selues that knowing there are degrees of punishments sinnes we ad not sinnes to sinnes but consider that lesser sinnes shal be punished with lesser punishments and greater with greater that remembring the sins of the parents are punished also in their posteritie wee spare not onelie our selues but our posteritie also in auoiding sinne that wee maie giue and render thankes vnto God for this benefit that hee for his own glorie and the gathering and saluation of his Church doth maintaine and continue also amongst the wicked some order of vertue and discipline And last of all that true and perpetuall thankefulnesse maie be kindled in vs towardes God and his Sonne our Lord Iesus Christ in that he hath deliuered vs frō these great euils sinne and the paines and punishment of sinne OF THE CREATION OF MAN The necessity of this Doctrine SEEING that God would especially open manifest himselfe in the creatiō of angels men necessary for man is the knowledge of himselfe both for that God wil be knowen by his own image which he engraued in mans nature also because without it we neither aspire nor attaine to that end to the which we were created Now the knowlege of our selfe is two-fold That is of man vncorrupted such as hee was made of God shal be after his restoring accōplished of man fallē into sin corrupted such as he now is The first is of the excellency and happines the other of the misery of mankind Now this common place is annexed vnto the former of sinne 1. Because when it is proued that there is sinne Why it is placed next the discourse of sinne and that the nature of man is sinfull the question straight ariseth whether God created man subiect to sinne And if not so how then For out of the doctrine concerning Original sinne this obiection seemeth to follow Man is a sinner Man was created of God Therefore God created man a sinner Whereunto our answere is that it is a fallacie of the Accident or that more is brought in the Conclusion than was in the Antecedent Secondly This place is annexed that it may be vnderstood
of Christ applied vnto vs by faith and yet according to workes as according to the tokens or testimonies of faith from which they proceede and which they as effectes thereof doe shewe to bee in men 4 Obiection The Scripture in manie places ascribeth perfection of good woorkes to Saintes euen in this life and saith that they are perfect and did walke with their whole and perfect heart before God Psalme 119. I haue sought thee with my whole heart and in the same Psalme Blessed are they that keepe his testimonies and seeke him with their whole heart Genes 6. Noah was a iust and vpright man in his time 2. Chron. 15.17 The heart of Asa was perfect in all his daies Matth. 5. In what sense the Scriptures sometimes ascribe perfection of workes to the regenerate in this life Bee yee perfect as your father in heauen is perfect Answere First these and the like speeches speake of that perfection which is not of degrees but of partes or of the integritie and syncerity of the obedience begun in them Perfection of degrees or obedience perfect in degrees is that which hath not onely all the parts of obedience but that degree also which the law requireth in vs. Such a perfection haue not the regenerate in this life They haue indeede all the partes of obedience begun in them but yet weakely so that they are here daily more and more perfected but attaine not to the chiefe and due degree thereof vntill they inioy the life to come The perfection of partes is the integrity of obedience or whole obedience begun according to the whole law or it is a desire and endeuor to obay God and withstand corrupt lustes according not to some only but to al the commandements of his lawe The perfection of securitie is a desire or studie of obedience and godlinesse not fained but true and earnest albeit somewhat bee wanting to the partes as touching the degree This perfection to wit both the integritie and syncerity of obedience is in al the regenerate For vnto them is it proper to submit themselues to the commaundementes of God euen to all without exception and to beginne in this life all the partes of true godlinesse or obedience This is called also the iustice of a good conscience because it is a necessarie effect of faith and pleaseth God through Christ And albeit in all men euen in the most holy much hypocrisie remaineth as it is saide Euerie man is a lyer yet there is a great difference betweene them who are wholy hypocrites and please themselues in their hypocrisie hauing no beginning or feeling of true godlinesse in their hearts and those who acknowledging and bewailing the remnantes of hypocrisie which are in them haue withal the beginnings of true faith and conuersion vnto God Those hypocrites are condemned of GOD these are receiued into fauour not for this beginning of obedience in them but for the perfect obedience of Christ which is imputed vnto them And therefore to this declaration or exposition another is also to be added That they who are conuerted are perfect in the sight of God not onely in respect of the partes of true Godlinesse which all are begunne in them but also in respect of the degrees of the true and perfect righteousnesse of Christ imputed vnto them As it is said Coloss 2.10 Yee are compleate in him Heb. 10.14 With one offering hath he consecrated for euer them that are sanctified But they reply that the perfection also of degrees is attributed vnto the Saintes in the Scripture 1. Corint 2. vers 6. Wee speak wisedome among them that are perfect 1. Cor. 14. Be perfect in vnderstanding Eph. 4. vers 13. Till we all meete together in the vnity of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ. But these places also doe not call them perfect in respect of the Law of God that is in respect of that degree of knowledge and obedience which the Law requireth in vs but in respect of the weaker who haue lesse light and certainty and readines confirmed by vse and exercise to obey God to resist carnall lustes and to bear the crosse For so is this perfection expounded Heb. 5. and Ephes 4.14 That we be no more children wandering and carried about with euerie wind of doctrine Philip. 3.12 Not as though I had alreadie attained to it or were already perfect They oppose against these aunsweres a place out of 1. Iohn 4. vers 17. Herein is the loue perfect in vs that we should haue boldnesse in the daie of iudgement for as he is euen so are we in this woorld There is no feare in Loue but perfect Loue casteth out feare for feare hath painfulnesse and hee that feareth is not perfect in Loue. But Saint Iohn meaneth not that our Loue towardes GOD but Gods Loue towards vs is perfect that is declared and fully knowen vnto vs by the effects or benefites of GOD bestowed vpon vs in Christ Our regeneration newnes of life doth assure vs of our iustification as being an effect thereof or as Saint Paul speaketh Roman 5. Where hee saith that the Loue of GOD shed abroad in our heartes by the holy Ghost is the cause why wee doe without feare and with bouldnesse expect the day of iudgement And of this mercy and free Loue of GOD towards vs hee signifieth that by this token or testimonie wee are assured because in this life wee are refourmed by the holy spirite to his image For by our regeneration wee are assured of our iustification not as by the cause of the effect but as by the effect of the cause Nowe though regeneration be not perfect in this life yet if it bee indeede begun it sufficeth for the confirmation and proouing of the truth of our faith vnto our consciences And these very words which S. Iohn addeth Loue casteth out fear shew that Loue is not yet perfect in vs because wee are not perfectly deliuered in this life from fear of the wrath and iudgement of God and eternal punishment For these two contrary motions are now together in the godly euen the fear and loue of God in remisse and low degrees their feare decreasing and their loue and comfort or ioy in God encreasing vntill ioy get the conquest and perfectly cast out all trembling in the life to come when GOD shall wipe away euery teare Diuers places of Scripture to be vnderstood of the vprightnesse of a good conscience not of anie perfect fulfilling of the Law in the godly Obiection Iohn 3.21 He that doth truth commeth to the light that his deedes might bee made manifest that they are wrought according to God 1. Iohn 3.20 If our heart condemne vs not then haue wee boldenes toward God Psalm 119. I haue not declined from thy Lawe Therefore the good woorckes of the regenerate maie bee alleadged and stand in Gods
generally meant The recalling of sinners vnto God is proper vnto the Gospel For this precept is proper vnto the Gospell That it commandeth vs to beleeue it to embrace the benefit of Christ and now being iustified to begin that righteousnes which the Lawe requireth of vs. Wherefore the Gospell is the preaching of repentaunce because it willeth sinners yeelding them hope to obtaine pardon thorough and for CHRIST to returne vnto GOD. It sheweth them the way howe to exercise true repentaunce and beginneth it in their hearts by the force of the holy Ghost These thinges are not doone by the Lawe but by the Gospell onely They reply Yea but the Lawe also willeth vs to beleeue and commaundeth conuersion Therefore it is not proper to the Gospell or else the Gospell is not diuerse from the Lawe Aunswere Both the Law and the Gospell commaundeth faith and conuersion to God but diuersly The Lawe dooth it onelie in general because it commaundeth vs to beleeue euery woord of God Both the lawe and the Gospel require faith that is all the promises commaundements and threatninges of God deliuered either in the Lawe or in the Gospell and that with a denouncing of punishment except wee doe it The Lawe saith Beleeue euerie woorde of God it willeth therefore that we beleeue and obey this commaundement also by which God in the Gospell commaundeth vs to returne vnto him and to beleeue in Christ But the Gospell in speciall and expresly willeth vs to embrace by faith the grace promised vs in Christ and to returne vnto God that is it saith not in generall Beleeue all the promises and denouncinges of God c. For this it leaueth vnto the Law but it saith plainely and expressely Beleeue this promise to wit that thy sinnes are pardoned thee and that thou art receaued of God into fauour by and for Christ and returne vnto GOD. Further it exhorteth vs both inwardely and outwardely by the woord and Sacramentes that wee walke woorthie of him that is doe such woorkes as are pleasing to GOD but this it dooth onely in generall and therefore sendeth vs backe vnto the Lawe which in particular and distinctly declareth what that righteousnes or obedience or workes are which God requireth of vs. 4 What are the proper effectes of the Gospell THe proper effectes of the gospell are 1. Faith Roman 10.17 Faith commeth by hearing 2. Corint 3.8 The gospell is the ministery of the spirite Rom. 1.16 The gospell is the power of God vnto saluation to euerie one that beleeueth 2. Our whole conuersion vnto God iustification regeneration and saluation which are the effects of Faith For by Faith as by the instrument whole Christ together with all his benefits is receiued 5 Whence the truth and certainty of the gospel maie appeare THe truth and certainty of the gospell that is of the promise of grace appeareth 1. By the testimony of the holy ghost 2. By the prophecies which haue bin vttered by the Prophets and other holy men 3. By the fulfilling of those Prophecies which was accomplished in the new Testament 4. By the miracles whereby the doctrine of the gospel was confirmed 5. By the end or property of the doctrine of the gospel Because that alone sheweth the way how to escape death and sinne Question 20. 21. of Faith The necessitie of the true doctrine of Faith THese two questions are necessarily annexed to the former concerning the Mediator Christ the gospel For without this Doctrine of faith neither the Mediator neither the preaching of the gospell are profitable to anie but rather encrease and aggrauate their condemnation For albeit the satisfaction of our Mediatour Christ for our sinnes be most perfect and God doth testifie in his gospell that hee will accept it for righteousnesse for it receiue men into fauour yet notwithstanding all are not freed from miserie but they only who beleeue the gospell and also doe apply the merit of Christ vnto themselues by a true faith For of that condition is Christes righteousnesse made ours if wee receiue it now that receiuing is the act and worke of faith alone that is faith only is the mean whereby we are made partakers both of Christ himselfe and of all his benefites Wherefore we are diligently to learne out of Gods word what is the nature and what the propertie of faith Grace is greater than sinne in respect of the sufficiencie of Christes satisfaction not in respect of the application thereof 1 Obiection Grace exceedeth the sinne of Adam If therefore for the sinne of Adam al men are cast away much more by the grace of Christ all and not beleeuers onlie are saued Aunswere to the Antecedent Grace exceedeth and is aboue sinne in respect of the sufficiencie of the satisfaction not in respect of the application thereof Wherefore that al are not saued through the satisfaction or obedience of Christ the fault thereof sticketh in men themselues and is to bee ascribed vnto the vnbeleeuers who embrace not the grace of Christ offered but like vngratefull men reiect it But in the beleeuers onlie doth god obtaine his end and purpose when as they bee thankefull vnto God receiue the benefites of god by a true faith and celebrate and magnifie them in their whole life 2 Obiection Whomsoeuer Christ hath fully satisfied for they are to be receiued of god into fauor For so doth the Iustice of god require But Christ hath fullie satisfied for all the sinnes of all men Therefore al men are to be receiued of god into fauor or if this be not doone god shall be vniust or somwhat is derogated from christs merit Aunswere The Maior proposition beeing vnderstoode simply and without any limitation is false All are receiued into fauor for whom Christ hath satisfied to wit if they apply the satisfaction of Christ vnto themselues by beleeuing and resoluing that they are for that his satisfaction accepted of god Ioh. 3.16 So god loued the world that he gaue his Sonne that whosoeuer beleeueth in him might haue euerlasting life And hereof it appeareth wherefore all are not saued euen because all doe not apply by faith Christes satisfaction vnto them and god will haue examples to remaine not only of his mercy in his chosen but of his Iustice also in the reprobate This would not be if al without making of difference were saued Obiection Adam by one sin made al subiect to condemnation but Christ doth iustifie only some The force of Christes satisfaction is seene not in the multitude of them who are saued but in the greatnes of the benifit The force therefore is greater of sin to condemne than of the satisfaction of Christ to saue Auns We deny the consequence of this argument because the efficacie and excellency of the satisfaction of Christ is not to bee esteemed by the multitude of them who are thereby saued but by the greatnesse of the benefit it selfe For it is a greater work to deliuer and
all euill For these are the effectes to come of that present and perpetuall wil of God towards vs which wee apprehend by faith Rom. 8.24 Wee are saued by hope but hope that is seen is not hope But if we hope for that we see not we doo with patience abide for it 1 Obiection Life euerlasting is a thing to come We beleeue life euerlasting Wee beleeue therefore that which is to come that is faith is also of things to come and so faith is hope it selfe Ans The Maior must bee distinguished Life euerlasting is to come tru as concerning the consummation or accomplishment therof But it is present vnto vs as cōcerning the wil and vnchaungeable purpose of God who hath decreed from euerlasting that which he hath begun in vs and will also in due time accomplish it Againe it is present vnto vs as concerning the beginning therof For euerlasting life is begun here in the elect by the holy ghost Wherefore faith apprehendeth it as it is present both in respect of the purpose of God in respect of the beginning thereof in vs. For he that beleeueth feeleth and knoweth that he is quickened and resolueth this to bee the will of God that that quickening and reuiuing which is here begunne shall bee absolued in another life Iohn 5.24 He that beleeueth in the sonne hath passed from death to life Iohn 17.3 This is life eternall that they know thee to be the only verie God and whome thou hast sent Iesus Christ Gal. 4.6 God hath sent forth the spirit of his sonne into your harts which crieth Abba father Rom. 8.24 We are saued by hope 1. Ioh. 3.2 Now are we the sonnes of God but it doth not yet appear what we shal be By faith thē we are certein that those blessings also which as yet we haue not are notwithstanding ours for Gods promise for the vnchangeable will in God to giue them vs but in certain hope wee looke for them as concerning their accomplishment Faith apprehendeth the promises of thinges to come hope relieth on the thinges promised The summe is There is one and the same act and operation of faith and of hope but they differ in consideration It is called faith as it doth apprehend things to come as if they were present in regard of the vnchangeablenes of Gods will It is called hope as it doth certainlie look for the bestowing of those things Therfore Heb. 11 1. it is shewed that faith is the ground substance of things which are hoped for that is it is that which maketh things which are hoped for to be extant and present in that manner as hath bin shewed Shorter thus Faith apprehendeth the promises concerning things to come as they are to come Hope the things themselues which are promised 2 Obiection Faith is the euidence of thinges which are not seene therefore not of thinges present Aunswere It is the euidence of thinges which are not seene to wit by the outward senses but they are seene by the eies of the mind euen as if they did lie open to the eies of the bodie Againe they are not seene in respect of their accomplishment or consummation 5 What are the causes of Faith THE first and principall efficient cause of faith is the holie ghost illightening the minde that it may vnderstand the word and moouing the will that it may assent vnto the woord once vnderstoode Yee are freelie saued by faith and that not of your selues it is the gift of God Ephes 2.8 Obiection The Diuel hath faith It is wrought therefore in him by the holie ghost Aunswere What faith is in the Diuel is wrought by the spirit of God but that by a generall woorking onely whereby hee worketh in all euen in Diuels and hypocrites what-soeuer knowledge or vnderstanding is in them 1. Cor. 12. c. not by a speciall and proper action or working wherby to regenerat or sanctifie them that they might truely acknowledge him to bee the author of this gift and magnifie him therefore after which maner hee woorketh faith in the elect alone The Diuels therefore and hypocrits haue faith from the spirit of God but the elect from the spirit of God sanctifieng them The instrumentall cause of faith in generall is the whole worde of God the Lawe and the Gospell written spoken readde heard The chiefe instrumental causes of ingendering iustifieng faith are the preaching of the word and the vse of the sacramentes meditated likewise many works miracles of God in the world But the chiefe and proper instrument of iustifieng faith is the preaching of the Gospell the vse of the sacraments For these doth the holy ghost vse as instruments yet not necessarie but arbitrarie at his own good pleasure both to stir vp faith in vs and to nourish strengthen increase the same Rom. 10.17 Faith commeth by hearing Rom. 1.16 The gospell is the power of God vnto saluation to euerie one that beleeueth 1. Cor. 4.15 I haue begottē you through the gospel Mar. 16.16 He that shall beleeue and be Baptized shall be saued Act. 22.16 Wash away thy sins 1. Cor. 10.16 The bread which we break is the communion of the bodie of Christ Wherefore ordinarilie iustifieng faith is neuer engendred in those who are of yeares to receiue it without the preaching of the gospell The cause of that faith which worketh miracles is not simply the woorde of God but there must necessarily come thereto an especiall and immediate reuelation from God The formal causes of faith a sure and ful confidence in Christ The obiect of faith Christ and his benefites promised The final causes of faith Gods glorie our saluation The formall cause of iustifieng faith is a certaine knowledge confidence in Christ The obiect of it is Whole Christ and his benefits promised in the word Likewise God fauorable to vs through Christ The subiect wherein it remaineth is the vnderstanding will of man The end or finall cause 1 The glorie of God to wit the celebration of his trueth iustice bountie mercie which hee hath shewed in the sending of his Sonne and in the giuing of faith in him 2 Our Saluation that we may receiue the blessings which are promised in the worde 6 What are the effects of faith The effectes of faith iustification and regeneration THe effects of iustifieng faith are 1 The iustifieng of vs before God 2 Peace of conscience or ioy resting on God Rom. 5.1 Beeing iustified by faith we haue peace with god 3 Our whole conuersion which followeth faith and beginneth at the same time with faith For by faith are our hats purified 4 The fruits of conuersion repentance euen good woorkes For whatsouer is not of faith is sinne Hither may be referred also the consequences of faith that is encrease of spirituall corporal giftes The first then and immediate effect of iustifieng-faith is Iustification from this afterwardes flow al other benefites
All other proofes and arguments may be referred vnto these 2 What is the last iudgement IN euerie iudgement are the Accused the Accuser the iudge the cause examination hearing of the cause the Law according to which iudgement is giuen the sentence of absolution and condemnation and the execution thereof according to the Lawes Judgement then in generall is an inquisition or examination of a cause by an ordinarie and lawfull iudge according to iust Lawes and a pronouncing of sentence and the exequution thereof according to iust Lawes Nowe is it easie to define this iudgement of God This iudge hath no neede of inquisition or examination of the cause or of witnesses and accusers seeing he is himselfe the searcher of harts Therefore there shal be only the iudge men of whom sentence shall be giuen the law according to which sentence shal be giuen execution The definition of it is this 1 The last iudgement is a iudgement which God shal exercise in the end of the world by christ who should then visiblie descend froÌ„ heauen in a cloud in the glorie maiesty of his Father Angels by whom also then shall be raised from the dead all men which haue died since the beginning of the world vnto the end thereof but the rest who are then liuing shal be sodainly chaunged and all presented before the tribunall seate of Christ who shall giue sentence of al and shal cast the wicked with the diuels into euerlasting tormentes but shall receiue vp the godlie vnto himselfe that they maie with him and blessed Angels enioie eternal happinesse and glorie in heauen It may be defined more brieflie on this wise The last iudgement shall bee a manifestation or declaration and separation of the iust and vniust who euer haue liued or shall liue from the beginning of the woâ—ld vnto the end proceeding from God by christ and a pronouncing of sentence on these men and an execution thereof according to the doctrine of the Law and Gospel The partes of this definition wee wil now in few wordes confirme 1. That iudgement shall be a manifestation of the iust and vniust For Reuel 20.12 The books shall be opened that the secrets of hartes may bee laied open 2. There shall bee a separation of the iust and vniust For Mat. 25.32 Christ shall place the sheep on his right hand but the goats on his left hand 3. This manifestation and separation shal be wrought of God by Christ If of God then shal it bee a most diuine and iust iudgement Rom. 3.6 Jf God bee vnrighteous how shall hee iudge the world Jt shall bee made and wrought by christ because Iohn 5.22 The Father hath committed all iudgement vnto the Son And Act. 17.31 God hath appointed to iudge the worlde by a man 4. Jâ— shall bee a pronouncing of sentence Mat. 25.34 Come yee Blessed of my Father We are Blessed of God not in Adam but in his seed and therefore the sentence shall bee giuen according to the gospel For by nature wee are subiect vnto the wrath of God Therefore also shall the godly say When saw wee thee hungering or thirsting They shall confesse that the retribution of rewardes commeth not by their merit but by his grace Furder after this manner the wicked and the godly shall bee iudged according to the Lawe and Gospell Absolution shall bee principally according to the Gospel but shal be confirmed by the Law Condemnation shal bee principally by the Lawe but shall be confirmed of the Gospel Sentence shal bee giuen on the wicked according to their owne merite Sentence shall be giuen on the godlie according to Christes merite applyed vnto them by faith a testimonie and witnesse of which faith shal be their workes Now to be iudged is to bee declared iust before the tribunal of Christ and to enter into euerlasting life and that with a respect and condition of faith which is required in the Gospell Obiection But vnto euerie man shall be giuen according to his workes Therefore iudgement shall be giuen on al according to the doctrine of the Law Aunswere In this sense shal be giuen also vnto the elect according to their works not that their works are merites but in that they are the effects of faith Wherefore vnto the elect shal be giuen according to their woorkes that is they shal be iudged according to faith to be iudged according to faith is to be iudged according to the Gospel But the iudge maketh mention of our woorks and not of faith First because he wil haue it knowen to others why he so iudgeth least the vngodly condemned persons might obiect that hee giueth vs eternal life vniustly Wherefore he wil shew them our workes and will bring them forth as testimonies to refute them that we haue in this life applyed vnto vs Christes merit Secondly That wee maie haue comfort in this life that we shall hereafter according to our works stand at his right hand 3 Who shall be iudge CHrist shall bee the iudge Iohn 5.22 Hee hath committed all iudgement vnto the Son Neither yet are the Father the holie Ghost remoued from this iudgement But Christ immediatly shal speake and giue sentence and that in his humane nature And when he speaketh God shal speake not onely because he himselfe is God but because the Father shal speake by him The iudgement then shall belong vnto all three persons of the God-head as concerning their consent and authority but vnto Christ as touching the publishing and exequuting of the iudgement For Christ shall visibly giue sentence of all which sentence he shal also together execute The church also shal iudge as touching the approbation and allowing of this iudgement as Christ saith Luk. 22.30 That the Apostles shal sit on twelue seates and shall iudge the twelue tribes of Israel that is they shall subscribe vnto Christes iudgement and approoue his sentence The causes why Christ man shall bee iudge are these 1. Because the church is to bee glorified by the same Mediatour by whom and for whom it was iustified Act. 17.31 God wil iudge the woorld in righteousnesse by that man whome hee hath appointed Matth. 24.30 They shal see the sonne of man come in the cloudes of heauen with power and great glorie Ioh. 5.27 The Father hath giuen power to the Sonne to execute iudgement in that hee is the Sonne of man 2. That we maie haue comfort knowing him to bee our iudge who hath purchased vs with his bloode and who maketh vs his brethren yea his parts and members For he is 1 Our brother and our flesh 2 He hath promised and saide Ioh. 3.36 He that beleeueth in the Sonne hath eternall life cap. 6.24 Verilie verily I say vnto you hee that heareth my word beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death vnto life The third cause why he commeth is to deliuer his Church
desire of him in the Elect. For hee is giuen to them that desire him Luk. 11.13 Hence is drawen a forcible argument to prooue the God-head of the holy ghost For to worke effectuallie by the ministerie is proper to God onely 1. Cor. 3.7 Neither is he that planteth anie thing neither he that watereth but God that giueth the encrease Matth. 3.11 J baptize you with water to amendment of life but hee that commeth after mee will baptize you with the holie ghost and with fire Rom. 1.16 The gospel is the power of god because the holie ghost is forcible in working by it whereupon also the gospell is called the ministration of the spirite 2. Corint 3.8 Now the holy ghost is receiued by faith Eph. 1.13 Wherin also after that yee beleeued yee were sealed with the holy spirit of promise The world cannot receiue the spirit of truth because it neither seeth him nor knoweth him Obiection But faith is the gift and fruite of the holie ghost Ephes 2.8 By grace are yee saued through faith and that not of your selues it is the gift of god 1. Corinth 12.3 No man can saie that Jesus is the Lorde but by the holie ghost Aunswere 1. The woorking of the spirite is in order of nature before faith but in time both are together because the first beginning of faith is the receiuing of the holy ghost 2. Faith beeing once begun the holy ghost is more and more receiued who woorketh afterwardes other thinges in vs by faith As it is saide Galat. 5.6 Faith worketh by loue Actes 15.9 By faith mens heartes are purified 7 How the holy ghost is reteined THE holie ghost is receiued and kept 1. By meditation in the doctrine of the gospell and by studying to profit therein Psalm 1.2 He that doth meditate in the Law of the lord daâ—â— and night shall bee like a tree planted by the riuers of waters that wil bring foorth her fâ—uite in one season Coloss 3.16 Let the woorde of Christ dwel in you plenteouslie in all wisedome teaching and admonishing your selues 2. Hee is kept by encrease and continuaunce of repentaunce and amendment of life that is by a desire of bewaring to offend against our conscience Matth. 13.12 Vnto him that hath shal be giuen Reuelat. 22.11 He that is righteous let him be righteous still Ephes 4.30 Grieue not the holie spirit of god by whom yee are sealed vnto the daie of redemption Hither maie bee referred a desire of auoiding euill companie and sinne For hee that wil auoide sinne must auoide al occasion of sinning 3. Hee is reteined by dailie and earnest praieâ— and inuocation Luk 11.13 Howe much more shall your heauenlie Father giue the holy ghost to them that desire him The same wee maie see in that panoplie or complet harnesse which the Apostle describeth Ephes 6.14 Likewise it is confirmed by the example of Dauid who praieth Psalm 51.11 That god wil not take his holy spirit from him 4. He is reteined by applieng gods giftes to their right vse that is to his glorie and to the safetie of our neighbour Luke 22 32. And when thou art conuerted confirme thy Bretheren Matth. 25.29 Vnto euerie man that hath it shall bee giuen and from him that hath not euen that he hath shal be taken away 8 Whether and how the holy Ghost may be lost HEE may be lost of Hypocrits and reprobates Of the Elect he is neuer wholy lost but onely as touching manie giftes because they alwaies reteine some giftes Neither is hee finally lost of the Elect because at length they returne to repentance But of the reprobate he is altogether or wholy lost and finally so that they neuer receiue him Obiection But the holy ghost departed from Saul Therefore he may also depart from the Elect. Aunswere Hee departed from Saul but not the spirit of regeneration for he neuer had him Reply Yea but the regenerating spirite also departeth because Dauid praieth Psal 51.12 Restore to me the ioy of thy saluation Answ He is lost oftentimes as concerning some giftes of regeneration but not wholy For it cannot possibly bee that the Godly should reteine no remnants seeing they doe not sin to death A man saith Bernard neuer abideth in the same state either he goeth backward or forward For this difference is to be obserued held for the assoiling of that question How namely the perseuerance of the Elect may be notwithstanding certaine albeit they leese the holy Ghost which is because they are neuer wholly and finally destitute of the holy Ghost Now the holy Ghost may be lost fower waies and those contrarie to those other meanes whereby he is reteined 1 By neglecting the Woord and Doctrine For Paul willeth Timothie to stirre vp the gift of God which was in him also teacheth him how that may be doone 1. Tim. 4.15 By giuing attendance to his reading to exhortation and doctrine 2 He is lost by carnall securitie and by giuing ouer our selues to commit wickednesse against our conscience 3 By neglect of praier 4 By abusing the giftes of the holie Ghost as when they are not imploied to his glorie to the safety of our neighbor Luk. 8.18 Vnto him that hath shal be giuen from him that hath not euen that he hath shall be taken awaie 9 Wherefore the holy Ghost is necessarie HOW necessarie and needefull the Holy Ghost is and for what causes doth clearely appeare by these places of Scripture Ioh. 3.5 Except that a man be borne of water and of the spirit he cannot enter into the kingdome of Heauen 1. Cor. 15.50 Flesh bloud cannot inherit the kingdome of God 2. Cor. 3.5 Wee are not sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God Hence we may thus conclude without whom we cannot thinke much lesse doe ought that is good and without whom we can neither be regenerated nor know God neither attain vnto the inhetaunce of the celestiall kingdome without him we cannot be saued But without the holy Ghost these things cannot be done by reason of the corruption blindnes of our nature Therefore without the holy Ghost it cannot be that we should be saued so it followeth that he is altogether necessarie for vs vnto saluation 10 How we may know that the holy Ghost dwelleth in vs. WEE know that wee haue him by the effectes or by his benefits and blessings in vs as by the true knowledge of God by regeneration faith and the inchoation or beginning of new obedience or by a readinesse and willingnesse to obay God Rom. 5.1 Beeing iustified by faith wee haue peace towards God The loue of god is shed in our harts Againe we know it by the testimony and witnesse which hee beareth vnto our spirit that we are the Sonnes of god Moreouer most certaine testimonies and tokens of the holy Ghost dwelling in vs are Comfort in the midst of death ioy in afflictions a purpose to perseuere in
of the Gospel It may bee also defined briefly thus Euangelical iustice is a conformitie with the law performed by Christ imputed of God to vs by faith The legal iustice is performed either by the obedience of the law or by punishment For the lawe necessarily requireth one of these That which is performed by the obedience of the law is either generall or particular The general is an obseruing of al the laws which belong vnto vs or it is an obedience according to all the lawes vnto vs appertaining 1. Thes 4.11 Studie to be quiet and to meddle with your owne busines Generall or Vniuersal Iustice â—erfect Iustice This generall iustice is of two sorts perfect and vnperfect The perfect is an external and internal obedience to all the lawes belonging vnto vs. Or it is a perfect both inwarde and outward conformitie with the law of God Deut. 27.26 Cursed be he that confirmeth not al the words of this law to doe them The imperfect or begun iustice Vnperfect Iustice is a conformitie begun onelie and vnperfect euen such a iustice as doth not doe all things or not after that manner which the lawe requireth This vnperfect iustice is also of two sorts Philosophicall Iustice the one Philosophicall the other Christian The Philosophicall is a knowledge in the mind of Gods law and vertues vnperfect obscure and weake and whatsoeuer manner of purpose in the will and heart to doe those things which are right and honest according to that vnperfect knowledge and a directing and gouerning of their behauiour and manners according to the lawes Christian Iustice The Christian is regeneration or a knowledge of God and his law vnperfect indeede yet more notable and perfect than the philosophicall and to be perfected after this life rising from faith and the loue of God kindled in the hearts onely of the regenerate by the vertue and operation of the holy ghost through the gospel and ioined with an earnest and serious inclination of the will and heart to obey God according to all his commaundements The particular iustice Particular Iustice Commutatiue Iustice is that vertue which giueth to euerie one his owne and is of two sorts Commutatiue or exchanging and distributiue The Commutatiue obserueth equalitie of things and prices in exchanges and contracts or bargains The Distributiue Distributiue Iustice obserueth a proportion in distributing offices goods rewardes punishments giuing rewardes and punishments agreeable and proportionable vnto the persons There is also an other diuision of iustice namely Iustice of the person and of the cause Of the person and of the cause Iustice of the person when a person is iust and agreeable to the law Of the cause when he hath a iust and good cause in any controuersie whether the person himselfe be good or bad 3 In what iustice differeth from iustification IVstice is the verie conformitie it selfe with the lawe and the fulfilling of the lawe and the thing whereby wee are iust before god which is the very satisfaction of Christ performed on the Crosse Iustification is the application of that iustice What Iustification is and by this application the thing whereby we are iust euen that iustice and satisfaction of Christ is made ours and except that bee made ours or applied and imputed vnto vs wee cannot bee iust as neither the wall is made white except whitenes be applied vnto it For euen in like manner doth iustice differ from iustification or iustifieng as whitenes from whitening so application and imputation are not all one for imputation is not extended so farre as application For God alone doth impute but wee also doe applie vnto vs. Now Iustification is diuided in like sort as is Iustice Legall Iustification For there is one Justification legall which is a working of that conformitie with God or with the law of God in vs when as wee are regenerated There is another Iustification Euangelicall which is an application of the Euangelicall Iustice vnto vs Euangelicall Iustification but not a transfusion of the qualities into vs or it is an imputation of anothers iustice which is without vs an assoiling and absoluing of vs in iudgement Psal 143.2 In thy sight shall none that liueth be iustified Therefore that iustice whereby being applied and imputed vnto vs wee are iustified is not in vs but without vs. 4 What is our iustice Our righteousnesse is Christs satisfaction which consisteth in his whole humiliation OVR Iustice or righteousnesse that is the iustice or righteousnes of the Gospel whereby we are iust in the sight of God is not our conformitie with the Law but it is Christs satisfaction perfourmed vnto the Lawe for vs or the punishment which he susteined for vs and so his whole humiliation that is his taking of fleshe his vndertaking of seruitude penuâ—ie ignominie and infirmitie his suffering of that bitter passion and death all which he did vndergoe for vs but willinglie and that humiliation and satisfaction freely of God imputed vnto vs his faithful and beleeuers 1. Corinth 2.2 J esteemed not to know anie thing among you saue Jesus Christ and him crucified Coloss 2.10 Ye are compleate in him Rom. 5.19 By the obedience of one shal manie be made righteous Isai 53.5.6 With his stripes we are healed The Lord hath laid vpon him the iniquitie of vs al. Nowe that Christ might perfourme obedience and satisfie for vs it behooued him to bee our Mediatour beeing by himselfe iust and holy Heb. 7.26 For such an High-Priest it became vs to haue holy harmelesse vndefiled separate from sinners and made higher than the heauens All these things are true perfectly wholy in Christ For hee hath perfectly fulfilled the Law for vs 1. by the holinesse of his humane nature 2. Phil. 2.8 by his obedience for he became obedient vnto the death eueÌ„ the death of the crosse And the former fulfilling of the law namely the holinesse of Christes humane nature was requisite for the other euen for his obedience This obedience satisfaction of Christ is our satisfaction our proper iustice for which we please god for which we are receiued into fauor with God the Father and which is imputed vnto vs. That former fulfilling of the Law is indeed imputed also vnto vs namely the humiliation and iustice or righteousnesse of Christes humane nature that wee maie bee reputed holy before god but this holinesse of Christ is imputed vnto vs for his obedience or satisfaction sake because he satisfied for vs gods iustice in susteining eternall punishment and paines which we should haue susteined euerlastingly Hence is it that the effusion of Christes blood as being the complement and consummation of Christes satisfaction is onely said to bee our iustice and righteousnesse 1. Ioh. 1.7 The blood of Iesus Christ cleanseth vs from al sin that is not only from that which is past but also from that which is to come Obiection The
the couenaunt which is the Moral Law must bee reteined and written in our harts Now if they vrge those words which the prophet addeth They shall teach no more euerie man his neighbour for they shal al know me That hereby they may conclude That men are not in the newe Testament to bee willed to knowe God for that they shal of themselues know him and obey him they er too grossely going aboue to remooue the instrumentall cause by reason that the effect in the new Testament is greater and more plentifull For that men may know God and of their own accord obey him the holy Ghost worketh by the doctrine of the Lawe and the Gospell Neither doth it follow that they are not bound neither are to bee vrged by incitements of exhortation because they doe their dutie of themselues For binding and exhorting is a far other thing than constraining Wherfore in two respectes hath the law place in instructing the regenerate namely that they maie learne of the Lawe the will of God and may also by the Lawe bee more and more incited willinglie to obey God 4 The Moral Law is a testimonie of God that there is a god and likewise who and what he is This is a lesse principall vse of the Lawe as also those that followe but the former are principal vses of the Lawe 5. Jt is a testimonie of the church For seeing in the Church onely the doctrine of the Lawe hath beene preserued pure and vncorrupt which all other sects haue by assenting to manifest errours and impieties diuerslie corrupted the voice of the Lawe which soundeth in the church is an euident testimonie disciphring and declaring which is the people of God and which is true religion in the world 6. Jt is a testimonie of the excellencie of mans nature which was before the fall and which shall bee in the life to come that is it remembreth vs of the Image of god in man which was created in him and which is restored in him by Christ 7. Jt is a testimonie of eternal life For the Law must be obserued by vs because it was not in vaine giuen vs. And seeing in this life the Lawe hath not his ende in vs there must needs be therefore remaining yet another life wherin we are to liue according to the prescript of the law that so at length the Lawe may be fulfilled of vs. Wherefore in respect of al these causes and vses let vs conclude and resolue that the Law of god is to be inculcated in the church of Christ both after and before the doctrine of the gospel and is continually and diligently to be meditated on by all men according to the doctrin deliuered in the first Psalm His delight is in the Lawe of God and in his Lawe doth he meditate both day and night 4 Jn what the Law differeth from the Gospel THIS question hath been already handled in the second part Of mans deliuerie Pag. 264. and therefore needeth here no long discourse The Lawe differeth from the Gospell 1. Jn the manner of their manifestation The Lawe is knowen by nature the gospel was manifested from aboue 2. Jn their matter or doctrine The Lawe teacheth what wee ought to bee and what to perfourme The gospell teacheth how we may be such namely in Christ 3. In their promises The Law promiseth eternal life and al good things with a condition of our owne proper and perfect righteousnesse and obedience remaining in vs The gospel promiseth the same with a condition of faith and beliefe in christ whereby we embrace an others obediēce performed for vs to wit the obedience of Christ Now with this condition of faith is ioined by an indissoluble knot and bond the condition of new obedience 5 How far the Law is abrogated THE whole Law is abrogated vnto beleeuers 1. As touching iustification because iudgement is not giuen according to the Law for that iudgement would condemne and cast vs away but according to the gospel 2. As touching constraint We are vnder grace and therefore are we stirred vp by the spirite of Christ to yeelde voluntary obedience vnto the Law For seeing the whole Law is abrogated vnto beleeuers then verily the Moral Law is also abrogated vnto them in the same respect namely as touching iustification or condemnation and as touching violent constraint For now the Law doth not any more expresse and wrest obedience frō vs as a tyrant or as a master enforcing constraining a lewd seruant vnto obedience The reason is because Christ beginneth voluntarie and free obedience in vs by his spirit Obiection The Law and the Prophetes continue vntil John the Baptist came If therefore then first the Moral Law was abrogated as touching condemnation when Christ was manifested in the flesh it followeth that those were vnder condemnation who liued before the comming of Christ Answer The Law was abrogated as touching condemnation as wel vnto the beleeuers in the old Testament as to them who are beleeuers in the new To them who liued in the old as touching the power and efficacy of Christ to these in the new as touching his fulfilling and exhibiting The Ceremonial ciuil or Judicial Lawes are wholie abrogated as touching obedience so that there is no necessitie anie more of obseruing them 1. Because they were to continue onlie vnto the cōming of the Messias Gen. 49.10 The scepter shal not depart from Iuda nor a Law-giuer from betweene his feete vntill Siloh come And Dan. 9.26 After threescore and two weekes shall Messias be slain and shal haue nothing the people of the prince that shal come shal destroie the cittie and the Sanctuarie and the end thereof shall bee with a floode and vnto the ende of the battell it shall bee destroied by desolations Ephes 2.14 Hee is our peace which hath made of both one and hath broken the stop of the partition wal Jn abrogating through his flesh the hatred that is the Law of commaundementes which standeth in ordinances The Ceremonial Lawes then are taken awaie by Christ a type of whome they were that which also Stephen declareth in his Sermon Actes 7.7 Likewise the author of the Epistle to the Hebrues 2. Because the Messias beeing exhibited the types cease such as were the ceremonial Lawes Coloss 2.17 which are but a shadow of things to come but the body is in Christ But the Ceremoniall are said neuerthelesse to be perpetual because they were to last vntill the comming of the Messias As also because the things signified by them are eternall Against the abrogating of the ciuill or iudiciall lawes this is obiected The best and most iust forme of gouernment is to be followed But there can bee none better or iuster than that which God himselfe settled among his people Therefore that is to be followed and reteined Aunswere Either the Maior of this reason may bee distinguished or the Minor denied with an exposition For that which in positiue lawes that is
beleeuing yeelding to those that teach or shew better things that vpon certaine reason framing his will ready to assent vnto true or probable reasons to leaue those thinges which before he held embraced The same are the extremes of Docilitie which are of constaÌ„cie wherunto also this Docilitie is necessarie For Constancie without Docilitie degenerateth into Pertinacie and Docilitie without Constancie degenerateth into Leuitie Now al these vertues which haue beene numbered agree and are linked verie well one with another For Trueth must bee tempered with Fairenesse of minde and Simplicitie perceiued and knowen by Docilitie preserued and maintained by Constancie And so these former vertues are required to the being of truth Now the three vertues following are required to the profitable beeing of the trueth in the world 6 Taciturnitie or silentnesse which is a vertue withholding in silence thinges secret vnnecessarie to bee spoken where when as far as is needful auoiding ouer-much babling talkatiuenes Or it is such a maner of professing the truth whereby secret thinges whether true or false are kept close speeches vnnecessarie vnprofitable are auoided especially vntimely pernicious speeches such as giue offence The extremes hereof in the defect are Pratling foolish prating and treacherie Pratling is not to be able to keepe close any thing Foolish Prating or futilitie follie of speech is to speake vnseasonably immoderatelie foolishly In the excesse Haughtinesse Peeuishnesse dissembling of the trueth where are necessarie or probable causes Peeuishnesse or morositie is an ouer-much silentnesse burying of the truth where gods glorie the safety of our neighbour or our owne or others cause or the loue of our friendes requireth vs to speake Silentnesse without affability becommeth Morositie or peeuishnesse and Affabilitie without Silentnesse becommeth pratling and foolish prating babling out thinges hurtfull vnnecessarie vaine or secret 7 Affability or readines of speaking which is a vertu gladly with signification of good wil hearing answering speaking where need is vpon a necessarie probable cause or it is a vertue easilie entertaining the mutual talkes of others giuing signification of the good wil in conferences speech gestures Or Gentlenes facility affabilitie consist in giuing care making answere vnto others with some signification of good wil. The same are the extremes of Affabilitie which are of Taciturnitie or Silentnesse likewise leuitie Assentation or affectated labored affabilitie 8 Vrbanitie or pleasantnesse which is a vertue of speaking the trueth with a certain grace elegancie to teach comfort exhilarate nip or touch or it is a certain sauce of trueth speech to wit the trueth figuratiuely vttered either to mooue or delight others without bitternesses keeping the circumstances of place time persons The Extremes are 1 Scurrilitie and Dicacitie Scurrilitie is obscene homly iesting especially in serious matters Scurra that is a scurrulous person is so called from the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth dung because he speaketh filthinesse dung Dicacitie or scoffing is a vice of iâ—sting bitterly of deriding bourding and exagitating others but especially such as are miserable 2 Stoliditie or Foolishnesse Sottishnesse or vnsauorinesse Foolishinesse is an vntimely affectation of vrbanitie Sottishnesse is an absurd vnsauorie affectation of vrbanitie Now Vrbanitie is an especial gift of the wit but may notwithstanding bee gotten by experience in matters 3 Backbyting which spreadeth false slaunders of others constereth doubtfull speeches in the worse part with a desire of reuenge an endeuor to hurt or to raise enuie THE TENTH COMMANDEMENT THOV shalt not couet thy neighbours house nor his wife nor his seruant nor his maid nor his Oxe nor his Asse not any thing that is his The scope and ende of this commandement is a rightnesse and inward obedience of all our Affections towardes God and our neighbour which must also be obserued in the other coÌ„mandements Neither yet is this commandement superfluous because it is added to the former commandments to be a declaration of them that vniuersall because this is spoken of the whole in generall and furder it is also added to be as a rule leuill according to which wee must take and measure the inwarde obedience of all the other commaundements For in this commaundement is commanded originall iustice or righteousnesse towardes God our neighbour which is the true knowledge of God in our mind a power inclination desire in our will heart in all our parts to obay God his knowen will and to performe vnto our neighbour for gods sake al duties required to regard maintaine his safety welfare Vnto orinall iustice originall sinne or concupiscence is repugnaunt which is an inordinate appetite or a corrupt inclination pronenesse in the minde will heart contrarie to God and desiring those thinges that God forbiddeth in his Law which ensued vpon the fall of our first parents and was from theÌ„ deriued to all their posteritie so deprauing and corrupting their whole nature that all by reason of this corruption are become obnoxious to the euerlasting wrath of God neither are able to doe ought that is pleasing to God except pardon be graunted for the sonne of God the Mediator and our nature be renued by the holy Ghost Of originall iustice towardes our neighbour there are two extremes 1. In the defect Original sinne towardes our neighbour which is a desire and wishing of those thinges which hurt our neighbour 2. In the excesse Jnordinate loue of our neighbour when for his sake we neglect God We are heere to obserue that not onelie corrupt inclinations are sinnes but also the thinking of euil is sinne to wit as the thinking of euill ioined with a desire of doing it Now that concupiscence is euil and sinne albeit it be borne with vs there is no doubt For we are not to iudge according to nature but according to the lawe whether a thing bee sinne or no be it or be it not borne with vs. The Pelagians denied concupiscence to be sin But Paul saith the contrarie Roman 7.7 J had not knowen concupiscence or lust except the law had said Thou shalt not lust Their obiections are these 1 Obiect Natural things are not sins Concupiscence is a natural thing Therefore it is no sin Ans There is a fallacy of the accident in the Minor For concupiscence was not before the fal but ensued after the fal Againe this word Naturall hath a diuers construction For in the Maior it signifieth a good thing created of God in nature to wit mans appetite before the fall which was not contrarie to the Lawe In the Minor it signifieth a thing which wee haue not of nature but which we purchased vnto vs after the fall Replie An affection or appetite euen in nature now corrupted to desire good things and eschue hurtfull things is not sin But such is
wil vs to desire it But God willeth vs to craue in this life and to desire the perfect fulfilling of the Law 1. Because he wil at length effectuate it in those that desire it therefore hee will giue it vs after this life if wee desire the same here truly and from our heart 2. That we may now goe forward in godlinesse and that the studie of liuing according to the prescript of Gods law may bee daiely more and more kindled and confirmed in vs. 3. That by this desire of fulfilling the Lawe God maie exercise vs in repentance and obedience OF PRAIER THE chiefe Questions hereof are 1 What praier is and howe many sortes there are of praier 2 Why praier is necessary 3 What is required to true praier 4 What is the forme of praier by Christ prescribed 1 WHAT PRAIER IS AND HOW MANY SORTS OF PRAIER THERE ARE. PRaier is a petition ioyned with an ardent and earnest desire whether vttered in woords or not vttered whereby wee aske of the true god reueiled in the word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and neede with humilitie and repentaunce and confession of our owne vnworthinesse made in true conuersion vnto God in a confidence and sure trust in gods promises for christs sake our Mediatour Saint Paul maketh mention of three sortes of praier 1. Petitions for good thinges 2. Deprecations against euill things 3. Jntercessions and requestes for others The General of these specials is Praier Likewise Jnuocation and Adoration But praier differeth notwithstanding from Inuocation Adoration For Adoration is often times taken for the whole worship of god because whō we woorship him we account for the true God But praier is a part of Inuocation for Jnuocation compriseth these two as a general his specials namely Petition or praier and thankes-giuing For Inuocation or to Inuocate on God is to craue of the true God any thing that is necessary both for the soule and body and to giue thanks for benefits receiued of him Thankefulnes or Thankesgiuing is an acknowledgement of a benefit receiued and a voluntary binding to the performaunce of duties mutuall possible and lawful Thankefulnes conteineth two things to wit truth and iustice 2 Why Praier is necessarie THE causes for which praier is necessary are these 1 The commandement of God because God hath commanded that wee call vpon him and will this way chiefely and principally be worshiped and magnified by vs. Psa 50.16 Call vpon me in the daie of trouble Luk. 11.2 When ye praie say Our Father c. By these wordes of Christ it furder appeareth that the tongue also is required to praier which we may proue also by other reasons 1 God wil haue himselfe magnified with the tongue which hee created chieflie to this end 2. Out of the aboundance of the heart the mouth speaketh 3 Wee are to doe it that others may follow our example 2 Our Necessitie and Want For wee receiue not of God those blessings which are necessarie for our safety and saluation except we aske them of him For God hath promised them to such only as aske them Nowe what wee speake of the necessitie of praier the same is also to bee saide of the necessitie of Thankesgiuing For without giuing of thanks we leese those thinges that are giuen receiue not such thinges as are to be giuen and are necessarie The necessitie of both will easily appeare whether we consider the effects of faith or the cause of faith and so also faith it selfe Faith is kindled or encreased in no man who doth not aske it no man hath faith who giueth not thankes for it and they which are endued with true faith aske the grace of God and they who haue tasted of gods grace shew themselues thankfull vnto God for it and doe more and more craue and desire it Rom. 5.5 The loue of God is shed abroade in our hearts by the holy Ghost which is giuen vnto vs. And the holy ghost himselfe also is obtained by petition or praiers For the holie Ghost is giuen to none but to him that desireth him 1 Obiection But we see the wicked also to receiue the gifts of the holie Ghost Therefore not onlie they that desire him receiue him Aunswere The wicked verily receiue manie gifts but not those principall giftes neither those that are proper to the Elect such as are faith repentance remission of sins regeneration and furder what giftes the wicked receiue those are not auaileable vnto them neither doe they receiue them to saluation Reply Jnfants craue not the holie ghost and yet they receiue him Aunswere The holy ghost is not giuen but to those that aske him that is to those of yeares and vnderstanding who are able to aske him But euen Infants also aske and craue the holy ghost after their manner hauing to wit in possibilitie an inclination to faith and therefore potentially they aske the holy Ghost or haue an inclination to aske him 2 Obiection The Effect is not before his cause But praiers are the effects of the holie Ghost in asmuch as no man can aske the Holie Ghost who hath not the holie Ghost and hee alone woorketh praier in vs Therefore the Holie Ghost is not receiued by praier but is in vs before praier and so by consequent he is not giuen to them onlie that aske him 1 Aunswere Whosoeuer hath not the holie ghost cannot aske him that is as concerning the encrease of him 2 The Effect is not before his cause that is in order and nature but in time they are both together For the holy Ghost is in vs according to nature before praier because we then first begin to desire him to aske him of God when he is giuen vnto vs. But albeit the Holie Ghost is according to nature or order first in vs yet he is not first in vs according to time For as soone as the holy Ghost is giuen we begin to desire his presence When God giueth his spirit at the same time they aske him vnto whome hee is giuen And the Holie Ghost is giuen to none but to him that desireth him for no man desireth him but he who hath in himselfe the beginning of him Whereas then it is said of Christ Luk. 11.13 How much more shall your Heauenlie Father giue the holie Ghost to them that desire him this must not be vnderstood of the encrease onely but also of the beginning of his giftes and graces 3 What is required to true praier THE conditions and circumstaunces of true praier are 1 A direction of it vnto the true God that wee make our praier vnto the true God manifested in the Church by his Prophetical and Apostolique word by his workes of creation preseruation and redemption of the Church As wee haue receiued so are we baptized and as we are baptized so we beleeue and as we beleeue so wee adore and worship the
said to be the king of that kingdome as he is Mediatour 4 Who are the Citizens or Subiects of gods kingdome THE citizens of this kingdome are 1. The Angels in heauen confirmed and established in grace 2. The blessed Saints in Heauen who are called the Church triumphant 3. The Godly or conuerted in this life who haue as yet certaine remaines of sinne and are called the Church militant 4. Hypocrites namelie the Called of the visible Church onelie but not Elected These are counterfeit and apparaunt citizens to the outwarde shewe who indeede are not the citizens of Christs kingdome but onelie in name but are in truth the bondslaues of the Diuel Hypocrites notwithstanding are called the citizens of this kingdome as the Iewes are termed by Christ the sonnes and children of the kingdome Of these is it saide The First shall be last that is they who will be accounted first and yet are not shal be last 5 What are the Lawes of this kingdome THE Lawes whereby this kingdome is administred and gouerned are 1. The woorde of god or the doctrine of the Lawe and Gospel 2. The efficacie of the holie ghost in our hearts 6 What benefites are bestowed on the subiectes of this kingdome THERE is no kingdome which hath not regard vnto the commodities of the subiectes And Aristotle writeth to Alexander A kingdome is not Jniurie but bountifulnes Wherefore this kingdome hath also his proper goods and commodities Those are the spiritual and eternal benefites of Christ as tru faith conuersion remission of sins righteousnes preseruation therein and the continuaunce of the holy ghost glorification life euerlasting Ioh. 8.36 Jf the Sonne shall make ye free ye shal be free indeed 7 Who are the enemies and foes of this kingdome THE enemies of this kingdome are the Diuels and wicked men Now of wicked men some are in the church as hypocrits who challenge to thēselues the name title of the kindgdome when as they are nothing lesse others are without the church and professed enemies as Turkes Iewes Samosatenians Arrians whosoeuer defend errors against the grounds and foundations of religion 8 Jn what place this kingdome is administred THIS kingdome as concerning the beginning or gathering thereof is administred here on earth yet so that it is not in any one certain place Iland Prouince but is spred through the whole world 1. Timo. 2.8 J wil that the men praie euerie where Matth. 18.20 Where two or three are gathered together in my name there am J in the midst of them Wee neuer go out of this kingdome if we abide in true faith This kingdome as touching the consummation or perfection thereof is administred in heauen Ioh. 14.3 And although I go to prepare a place for you J wil come againe and receiue you vnto my selfe that where I am there maie yee bee also Ioh. 12.26 Where I am there shal also my seruant be Ioh. 17.24 Father I wil that they which thou hast giuen me be with me euen where I am 1. Thes 4.17 We shal be caught vp to meete the Lord. 9 What is the time of the durance and continuaunce of this kingdome THE beginning and gathering of this kingdom dureth from the worlds beginning vnto the end thereof because there are alwaies in this world some members of the Church whether few or many The consummation or perfection of this kingdome shall endure from the glorifieng of the godly vnto al eternity 1. Corint 15.24 Then shall be the end when hee hath deliuered vp the kingdome to god euen the father which is to be vnderstoode as was before obserued as touching this forme of administration of that kingdome 10 How this kingdome commeth THIS kingdom commeth to vs foure wais 1. By the preaching of the gospel whereby is reueiled the light of the true heauenly doctrine 2. By conuersion when some are conuerted and are endued with faith and repentaunce 3. By making progresse or encrease when the godlie receiue encrease or vvhen the proper giftes and blessings of the faithful are augmented vvith perpetuall encrease in the godly or conuerted Reuelat. 22.11 He that is righteous let him be righteous stil and hee that is holy let him bee holy still 4. By consummation and ful accomplishment vvhen the godly shal be glorified in the second comming of our Lorde Reuel 22.20 Euen so come Lord Jesus 11 Why we are to desire that the kingdome of god come WE ought to desire that the kingdome of god come 1. For the glorie of god or in respect of the first petition because that wee may sanctifie hallow his name it is required that he rule vs by his word spirit For except god erect in vs this his kingdome deliuer vs out of the kingdome of the diuell we shall neuer hallowe sanctify his name but rather shall defile pollute it 2 Because god will giue this kingdome onlie to those that aske it like as he giueth the holie ghost vnto them onlie that aske him THE THIRD PETITION THY will be doone in earth as it is in heauen The wil of god signifieth 1 The commandement of god Psal 103.21 Yee his seruants that do his will 2 It signifieth euents or rather gods decree concerning future euents Mat. 26.39 Not as J will but as thou wilt Isa 46.10 My counsell shall stand And I will doe whatsoeuer I will Thy will bee doone that is Cause that vve men may doe thy vvill and obey thee The special Questions in this petition 1 What wee heere desire WE desire here 1 A denial of our selues which cōsisteth of two parts The first is That we maie be readie to renounce all our owne affections which are disagreeing from the lawe of god and that God will giue vs his grace whereby we may be able to denie our owne corrupt wil and denie all things which are repugnaunt to the will of God The second is That we maie be readie to execute the will of God and to vndergoe our Crosse and to subscribe and submit our selues willingly vnto god in all things 2 We desire the performance of the deitie and calling both of all in generall and of each in seuerall that namely wee may rightly and duely perfourme the duetie committed vnto vs whether common or proper that euery one may cheerfully serue god in his calling and execute his will Vnto god be committed the care concerning our euents but let vs care to doe those labors which properly belong vnto vs. 3 We desire Euents such as are not contrarie to gods will that is that such things may come to passe which so please god 4 We desire a blessing and prospering of our actions counsels For god will haue vs also to desire of him that hee wil vouchsafe to prosper wel our actions counsels studies labors and endeuours that he wil for his exceeding goodnes so direct our labours that no other euents may follow them but such as himselfe knoweth may most serue for
repentance Obiection 4. Paul obtained remission neither yet did he forgiue al of them their trespasser because he saith 2. Tim. 4.14 Alexander the Copper-smith hath done me much euil the Lord rewarde him according to his woorkes Therefore it is not necessarie that we shoulde forgiue Answere There is a threefold remission or forgiuing 1. Of reuenge This belongeth to all men because all men ought to remit and forgiue reuenge Hereof speaketh this petition and this Paul did forgiue Alexander 2. Of punishment This as all can not inflict so neither can all remit but neither they also vnto whom yet the same otherwise is committed ought alwaies to remit this but onely for certaine causes For God will haue the execution of his iustice and Lawe But Paul forgaue Alexander the punishment also as much as concerned himselfe yet hee will notwithstanding haue him punished of God but with a condition that is if hee persist in sinne 3. Of iudgement This is not alwaies remitted because it is written Mat. 10.16 Bee yee simple as Doues and wise as Serpents that is let vs not call him good who is euil or contrarily Wherefore we are also to reteine a true iudgement concerning others For God who forbiddeth lying will not haue vs to iudge of knaues that they are honest men but hee will haue vs to discerne the good from the bad THE SIXT PETITION AND leade vs not into temptation But deliuer vs from euill Here some make one some two petitions but we are not to striue so that nothing of the doctrine be taken away but that this be made plaine Now they are rather two partes of one petition Leade vs not into temptation is a petition of deliuerie from future euil Deliuer vs from euil is a petition of deliuerie froÌ„ present euil The special questions 1 What temptation is THERE are two causes of temptations The one is from God the other from the Diuel and the flesh The temptation wherby God tempteth vs is a tryal of our faith godlines and obedience by the Crosse and other encumbrances which are opposed to euery one that our faith patience and constancie may be manifested and made knowen both to our selues and others So God is said to haue tempted Abraham Ioseph Job Dauid The temptation whereby the Diuel and our flesh and the wicked also tempt vs is euerie soliciting to sinne which soliciting it selfe also is sinne So the Diuel tempted Iob that hee might seduce and withdrawe him from God whom hee had before loued and serued albeit the matter fell out otherwise than the Diuel would haue it Here is vnderstood by the name of temptation that temptation of God that is the trial of our faith godlines and patience which God worketh by whatsoeuer lets or hinderances of our saluation as by all euils by the Diuel the flesh our lusts the world afflictions calamities the crosse that our faith constancie and hope may bee made knowen vnto our selues others Obiection But God tempteth no man Aunswere God tempteth no man that is by soliciting him to sinne or euil but hee tempteth by proouing and trying vs. The Diuels the woorld our flesh tempt vs that is solicite vs to euils and withdrawe vs from God But God as he tempteth no man and yet is said to haue tempted Abraham Iob Dauid that is to haue tried their faith and constaâ—â—ie by afflictions the crosse so by the same he trieth our faith hope patience loue inuocation constancy whether we wil or no worship serue him also in afflictions Hereby we easily vnderstand seeing temptation is attributed vnto the Diuel to the corrupt lusts and inclinations of men in what sense God maie bee saide to tempt or not to tempt men For Satan tempteth both offering occasions of sinning without and instigating within to sinne thereby to drawe men headlong into destruction and to reproch God Corrupt inclinations tempt because they bend and are prone to actions by god forbidden But god tempteth not to destroy vs nor to cause vs to sin but to trie exercise vs when either hee sendeth calamity vpon vs or permitteth the Diuel or men or our flesh to prouoke inuite vs to sin hiding for a while his grace efficacy in preseruing ruling vs that our faith constaÌ„cy may be made more known apparant not verily vnto god himself as who froÌ„ euerlasting knoweth what how much it is and how much also hereafter it shall bee by his fauour and blessing but vnto our selues and others that so also a trust full persuasion of gods presence protection may be confirmed in vs by the examples of our deliueraunce and in others a desire of folowing our example may be kindled through the beholding of our perseuerance and that in al of vs maie be raised and stirred vp true gratitude and thankefulnes towards god who deliuereth his out of temptations So Gen. 22. God tempteth Abraham commaunding him to sacrifice his sonne Jsaack Exod. 15. He is said to haue tempted the people with want of water Exod. 16. Hee commandeth Manna to be gathered as much as was sufficient for euery daie that hee might tempt or prooue the people whether they woulde walk according to his Lawe or no. Deutr. 13. Hee is said to tempt the people by false Prophetes that he might know whether they loued him with al their heart and with al their soule 2. Chron. 32. Jn the embassage of the Princes of Babel god left Hezechia to tempt or try him and to know al that was in his heart Wherefore this praier which christ taught vs Lead vs not into temptation but deliuer vs from euil speaketh not simply of al trial manifestation of our faith and godlinesse vnto which also Dauid offereth himselfe of his owne accord Psal 26. saying Proue me O Lord and trie me examine my reines and mine heart And Saint Iames speaketh not of our triall but of our incitement to sinne cap. 1.13 Let no man saie when hee is tempted J am tempted of God for God cannot be tempted with euil neither tempteth he anie man But euery man is tempted when he is drawn awaie by his owne concupiscense and is entised Then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth forth death It is also hereby manifest how god punisheth the wicked or chastiseth or tempteth the godlie by euil spirites neither yet is hee the cause or partaker of those sinnes which the diuels commit For that by the wicked the wicked are punished or the good chastised or exercised it is the righteous and holy work of Gods diuine will but that the wicked execute the iudgement of God by sinning that commeth not so to passe by any fault of god himself but through the proper corruptioÌ„ of the wicked and such as themselues haue purchased god neither willing nor allowing nor working nor furthering their sinne but in his most iust iudgement only permitting it when exequuting