Therefore they serve not at all to justify us, as though1 by our own Wisdom, Reason, Will, Desire, or Affections, ⟨p. 251⟩we were able to do or to endeavour that that is good, but partly to keep men from breaking out, without shame, unto an over-bold and audacious defiance of all godliness and honesty, partly to make us inexcusable in the sight of God, Rom. 1. 20. For first, those seeds of Truth and Light, which we have of God, are so far from being our guide to lead us unto Heaven, the same being the proper office of Christ, Who bis the Way, the Truth, and the Life, as contrariwise they convince us every mothers child, both of impiety to God, and injustice to men; in that we show not forth the power thereof in our lives, but restrain and keep it back unjustly, to do quite the contrary: Insomuch as men naturally knowing cGod, both his eternal Power and Godhead, yet they glorify him not as God, but wax vain in their reasonings and disputes, and rush forth into all unrighteousness against men, as the Apostle there at large declareth. And the like may be said of the conscience also, that it tendeth only unto this, to take away all excuse from us, Rom. 2. 15. So as our Desire, Will, Affections, retain now no part of our former conscience, but are wholly brutish, sensual, and slaves unto sin, as we heard before: Not that hereby we take away all freedom of will from man, but we teach, that the same hath place only in the natural inclinations common to all living Creatures, which naturally seek their own good, life, nourishment, maintenance, preservation, propagation, &c. or in the outward actions of this life for matter of manners, government of Houses, Families, Common-wealth, Cities, &c. but not to do the things that are good and pleasing unto God.
Therefore they serue not at all to iustifie vs, as though1 by our owne Wisedome, Reason, Will, Desire, or Affections, ⟨p. 251⟩wee were able to doe or to indeuour that that is good, but partly to keepe men from breaking out, without shame, vnto an ouer-bold and audacious defiance of all godlinesse and honestie, partly to make vs inexcusable in the sight of God, Rom. 1. 20. For first, those seedes of Truth and Light, which wee haue of God, are so farre from being our guide to leade vs vnto Heauen, the same being the proper office of Christ, Who bis the Way, the Truth, and the Life, as contrariwise they conuince vs euery mothers childe, both of impietie to God, and iniustice to men; in that wee shew not forth the power thereof in our liues, but restrayne and keepe it backe vniustly, to doe quite the contrarie: Insomuch as men naturally knowing cGod, both his eternall Power and Godhead, yet they glorifie him not as God, but wax vaine in their reasonings and disputes, and rush forth into all vnrighteousnesse against men, as the Apostle there at large declareth. And the like may bee said of the conscience also, that it tendeth onely vnto this, to take away all excuse from vs, Rom. 2. 15. So as our Desire, Will, Affections, retayne now no part of our former conscience, but are wholy brutish, sensuall, and slaues vnto sinne, as wee heard before: Not that hereby wee take away all freedome of will from man, but we teach, that the same hath place onely in the naturall inclinations common to all liuing Creatures, which naturally seeke their own good, life, nourishment, maintenance, preseruation, propagation, &c. or in the outward actions of this life for matter of manners, gouernment of Houses, Families, Common-wealth, Cities, &c. but not to doe the things that are good and pleasing vnto God.
- 1and do but serve partly to keep men from breaking forth, without all shame or regard of honesty, partly to make them unexcusable.and doe but serue partly to keepe men from breaking forth, without all shame or regard of honestie, partly to make them vnexcusable.
- bJoh. 14. 6.Ioh. 14. 6.
- cRom. 1. 19, 20
