should die the death; now let the question be whether this law concerne other [gap]ns as being deriued from the common law of nature: and it seemes to be so. For first wise men by the light of reason and naturall conscience haue iudged this punishment equall and iust. Iudah before this Iudiciall law was giuen by Moses, appointed Tamar his daughter in law to be [gap]rnt to death for playing the whore. Nabuchadnezzar burnt Echa[gap] and Zedechias because they committed adultery with their neighbours wiues. By Dracoes law among the Grecians this sinne was death, and also by the law of the Romanes. Againe, this law seemes directly to maintaine necessary obedience to the seuenth commandement: and the considerations upon which this law was giuen are perpetual, & serue to vphold the common wealth. Lev. 20. 22. Yee (saith the Lord) shall keep all mine or dinances &. my iudgements [the law of adultery being o[gap] of them.) Now marke the reasons. 1. [gap] the land [gap] you out. 2. For the same sunnes I have ab borred the nations.

The ce[gap]oniall law is that which prescribes rites & orders in the outward worship of God It must be cosidered in three times. The first is time before the comming [gap] death of Christ: the second, the time of publishing the [gap] by

the Apostles: the third, the time after the publishing of the Gospell.

In the first, it did bind the consciences of the Iewes, & the obedience of it was the true worship of God. But it did not th[gap] bind the consciences of the Gentils, for it was the partition wall betwene them and [gap] [gap]es. And it did continue to bind the [gap] [gap]ll the very death and ascension of C[gap]. For [gap] the hand writing of ordinances [gap] was against vs was nailed on the crosse [gap] cancelled. And when Christ saith, that the [gap] and the [gap] indured till [gap]ohn, Luk. [gap]. [gap]. [gap] meaning is not, that the ceremoniall law ended then: but that things foretold by the prophets, and ob[gap]ly prefigured by the [gap] law, began then more plainly to be preached and made manifest.

The second time was from the ascension of Christ, till about the time of the destruction of the Temple and city: in which, ceremonies ceased to bind conscience and remained indifferent. Hereupon Paul circumcised Timothy: the Apostles after Christs ascension, as occasion was offered were present in the [gap]emple, Act. 3. 1: And the councill of Hierusalem tendering the weakenesse of some beleeuers, decreed that the Church for a time should abstaine fro strangled & blood And there was good reason of this,

because the Church of the Iewes was not yet sufficiently conuicted that an end was put to the ceremoniall law by the death of Christ.

In the third time, which was after the publishing of the Gospell; ceremonies of the Iewes Church became unlawfull, and so shall continue to the worlds end.

By this it appeares what a monstrous and miserable religion the Church of Rome teacheth and maintaines; which standes wholy in ceremonies, partly heat heathenish and partly Iewish.

As for the Gospel, I take it for that part of the word of God which promiseth righteousnesse and life euerlasting to all that beleeue in Christ, and withall commandeth this faith.

That we may the better know, how the gospell binds conscience, two points must be considered: one touching the persons bound, the other touching the manner of binding.

Persons are of two sorts; some be called, some be uncalled. Persons called are all such to whom God in mercy hath offered the meanes of saluation, and hath reuealed the doctrine of the gospell in some measure more or lesse by meanes either ordinary or extraordinary. All such I thinke are straightly bounde in conscience to beleeue and obey the Gospell. For that word of God, whereby men shall be iudged in the

day of iudgement, must first of all binde their consciences in this life, considering absolution and condemnation is according to that which is done in this life: but by the Gospell, all men that haue beene called, shall be iudged as Paul saith, Roman. 2. 16. God shall iudge the secrets of men by Iesus Christ, according to my Gospell. And our Sauiour Christ saieth, Hee that beleeveth hath life everlasting, hee vvhich beleeveth not is alreadie condemned. It remaines therfore, that the gospell binds the consciences of such men in this life. By this wee are all put in minde not to content our selues with this, that wee haue a liking to the Gospell, and doe beleeue it to be true (though many protestants in those our dayes thinke it sufficient [gap]oth in life and death, if they holde that they are to be saved by faith alone in Christ without the merite of mans workes) but wee must goe yet further, and enter into a practise of the doctrine of the Gospell as well as of the precepts of the morall lawe; knowing that the gospell doeth as well binde conscience as the lawe, and if it be not obeyed will as well condemne.

Men vncalled, are such as neuer hearde of Christ by reason the gospell was neuer reuealed unto them, nor means of reuelatio offered. That

there haue bene such in former ages, I make it manifest thus. The worlde since the creation may be distinguished into foure ages. The first, from the creation to the floode: the second, from the flood to the giuing of the Lawe: the third, from the giuing of the law to the death of Christ: the fourth, from the death of Christ to the last iudgement. Now in the three former ages, there was a distinction of the world into two so[gap]es of men, whereof one was a people of God, the other [gap]o-people. In the first age in the families of Seth, Noe, &c. were the sonnes of God, in all other families the sonnes of men. Genes. 6. 2. In the second age were the sonnes of the flesh and the sonnes of the promise, Roman. 9. 7. In the thirde, Iewes and G[gap] the Iewes being the Church of God, all nations b[gap] no church. But [gap] the last age, this distinction was taken a[gap] the Apostles had a comission giuen them that was neuer giuen before to any namely, to goe teach not only the Iewes but all nations. Now this distinction arose of this, that the gospell was not revealed to the worlde before the co[gap]ing of Christ, as the scriptures wi[gap]es. The Prophet Esa[gap] saith, 52. 14. that kings s[gap] [gap] their [gap] [gap] at Christ because that which [gap]ad not b[gap]ld [gap] they shal see, & that which they [gap]d [gap] [gap] [gap]l

they vnderstad. And 55. 5. that a natio that knew him not shall runne vnto him. Paul saith of the Ephesians that in former times they were without God and without Christ, strangers from the [gap]venant, Eph. 2. 12. And to the Atheni[gap]s he saith, [gap] the times before the co[gap]ing of Christ were times of ignorance, Act. 17. 30. And that it may not be thought that this ignorance was affected, Paul [gap]aith further that God in ti[gap]e[gap] past suffered the Gentiles to walke in their [gap] [gap] [gap], Act. 14. 16. and that th[gap] myster[gap]e of the Gospel was kept secret from the beginning of the world, [gap]d[gap]s now in the last age r[gap]led to the whole world, Rom. 16. 25. Some alleadge that the Iewes beeing the Church of God, had tr[gap]cke with all nations, and by this meanes sp[gap]d some little knowledge of the Messia[gap] thorough the whole world: I answer againe that the conference and speach of Iewish marchants with forrainers was no sufficient means to publish the promise of saluation by Christ to the whole world▪ first because the Iewes for the most part haue alwaies bin more readie to receiue [gap]y new and false religion, then to teach their owne: secondly because the very Iewes thems[gap], though they were well acquainted with the [gap]es of their religion, yet the s[gap]stance thereof which was Christ figured by

ex[gap]ll ceremonies, they knew not: and hereupon the Pharisies when they made a Prosolyte, they made him ten times more the childe of the d[gap]ll then themselues. Thirdly, because men are [gap]ome or neuer suffered to professe or make any speach of their religion in forraine countries. Againe, if it b[gap] alleadged that the doctrine of the Gospel is set downe in the books of the old Testament, which men through the whole world might haue read, searched, and knowne if they would; I answer that the keeping of the bookes of the old Testament, was committed to the Iewes alone, Rom. 3. 2. and therefore they were not giuen to the whole world, as also the Psalmist testifieth, H[gap] s[gap]th his word vnto Iacob his statutes and his iudgements vnto Isra[gap]l; he hath not dealt so with euery nation, neither haue they k[gap] his iudgements, Psal. 147. 8.

Now touching such persons as haue not so much as heard of Christ, though they are apt & fit to be bound in conscience by the Gospel in as much as they are the creatures of God, yet are they not indeede actually bound till such time as the Gospel be reuealed or at the least [gap] of reuelation offered. Reasons herof may be these I. Whatsoeuer doctrine or law doth [gap] conscience, must in some part be know[gap]by [gap]

or by grace or by both: the vnderstanding must first of all conceiue, or at the least haue meanes of conc[gap]ing, before conscience can constraine: because it b[gap]deth by vertue of knowne con [gap] in the minde. Therefore things that are altogether vnknowne and vnconceiued of the vnderstanding, doe not binde in conscience: now, the Gospel is altogether vnknowne and vn[gap]d of many, as I haue alreadie prooued, and therefore it binds not them in conscience. II. Paul saith. Rom. 2. 12. They vvhich s[gap]e vvithout the law [written] shall be conde ned without the law: therefore they which sinne without the Gospel, shall be condemned without the Gospel: and such as shall be condemned without the Gospel after this life, were not bound by it in this life. Augustine the most iudiciall Div[gap] of all the [gap]ent f[gap]hers vpon these words of Christ, but now they [gap] [gap] [gap]

of their [gap], saith on this manner, A doubt

may be [gap]d vvhether they to whome Christ hath not co[gap], neither hath spoken vnto them, [gap] a[gap] excuse for their s[gap]e. For if they have [gap] n[gap]t, vvhy is it said that these [namely the Iewes] [gap] [gap] excuse because he came & sp[gap]ke to th[gap] [gap] and if they haue it, whether it be that their p[gap]t may be taken a[gap]y quite, or in part l[gap]d. To these dem[gap]des according

to my capaciti[gap] as the Lord [gap] i[gap] me I answer, that they to whome C[gap] [gap] not, neither hath spoken vnto them, [gap] [gap] [gap] not of euery s[gap]e but of this [gap], [gap] [gap]y have not beleeued in Christ. Againe, [gap] [gap] ▪ to inquire whether those, who before Christ [gap] in his Church to the [gap]til[gap], [gap] [gap] [gap]eard his Gospel, haue bi[gap] [gap] [gap] [gap] death, may vse this excuse? D[gap] [gap], but they shall not therefore es[gap] [gap] ▪ [gap] whosoeuer haue s[gap]ed without th[gap] ▪ [gap] perish without the Law.

As for the reasons which some of the schoolmen haue alleadged to the contra[gap], they are answered all by men of the same order, and I will briefly touch the principall. First i[gap] [gap] obiected that the holy Ghost shall iudge the worl[gap] of [gap], because they haue [gap] bele[gap]ved in Christ, Ioh. 16. 9. I answer that by the world we must not vnderstand [gap] and [gap]y man s[gap]e the creation, but all nations and kingdomes in the last age of the world, to whome the Gospel was [gap]ed. Thus hath Paul expounded this word, Rom. 11. 12. The fall of them is the riches of the world, and the diminishing of them the riches of the Gentiles. v. 15. The casting of them away is the reconciling of the world Secondly it is obiected that the law binds all men in conscience

though the greatest part of it [gap]e vnknowne to them. Ans[gap]. The low was once giuen to Adam and imprinted in his heart [gap] his first creation, and in him as b[gap]ing the roote of all mankin[gap], it was giuen to all men: and as when he [gap]ed [gap] men [gap]ed in him, so when he was inlighte[gap]d all were inlightened in him, and co sequently when his conscience was bound by the l[gap]w, all were bound in him. And though this knowledge be lost by mans default, yet the bond r[gap]s still on Gods part. Nowe the case i[gap] otherwise with the Gospel, which was neuer written in mans nature, but was g[gap]n after the fall and is aboue nature. Here a further reply is made, that the covenant made with Adam. The seede of the [gap] shall br[gap]se the serpe[gap]s [gap]ead, was also made with his seede which is all mankinde, and was afterward con [gap]d with Abraham to all nations. I answer againe, that Adam was a [gap]o[gap]e of mankinde onely in respect of mens [gap] with the gifts and [gap] thereo[gap] was no root in respect of grace which is aboue nature, but Christ the second Adam. And therefore when God gaue the promise vnto him and faith to beleeue the promise, he did not in him giue [gap] both to all mankind: neither, if Adam had afterward fallen fro faith in the M[gap], should all [gap]inde agai[gap]

[gap] [gap]f grace w[gap] [gap] [gap]o Ad[gap] [gap] [gap] [gap]

[gap] it appeares; b[gap]se [gap] God did [gap] [gap] the cov[gap]t, b[gap] [gap] to the [gap] of N[gap] and Abr[gap], [gap] it w[gap] res[gap]ed to Isaac, [gap] Isaac (saith the Lord) [gap] [gap]hy s[gap] be [gap]; yea in the very [gap] of the [gap] [gap] is a distinction made of the se[gap]d[gap] of the w[gap]m[gap]n and the se[gap] of the serpe[gap] which [gap]eed[gap] of the [gap]erpent is a part of mankind, [gap] it [gap] ex [gap]ded from the covena[gap]t. And wher[gap] the [gap] promised to Abraham that in his [gap]eede all [gap] [gap]ions of the earth should be blessed, the [gap]ise must not be vnderstood of all men in [gap] [gap]e, but of all [gap]tion[gap] in the last age of the [gap]. And thus P[gap]ath cleared there[gap], [gap]. 3. 8. The Scripture fore se[gap]ing that God vv[gap]ld iusti[gap] the Ge[gap]tiles thr[gap]gh [gap]aith [which was done after Christs [gap]] [gap] pre[gap]hed before the [gap]spel to A[gap], [gap] t[gap] shall [gap] be blessed. Lastly it may be obiected, [gap] if any man be ignorant of the doctrine of [gap]tion by Christ, it is throug[gap] his owne fault: it is true indeede that all ig[gap]ce of the doctrine of salvation com[gap] [gap]h mans fault and sinne: but sinne must be [gap]istinguished; it is either perso[gap], o[gap] the [gap] of mans nature. Now

in them that [gap] heard of Christ, [gap] [gap] i[gap] this point proceedes not of [gap] personall [gap] in them, but [gap]ly from the [gap] of [gap] nature, [gap] i[gap], the [gap]e of [gap] [gap] to [gap]kind[gap] ▪ which [gap] is punished when God [gap] [gap] [gap] to th[gap]. Now many things there be [gap] men proceeding from this s[gap], which [gap] are no sinnes, as the m[gap]nifold miseries of this li[gap]: & so I take the ignorance of things aboue ma[gap] nature altogether vn[gap]ealed, to be no [gap]inne [gap] a punishment of originall sinne.

Thus much [gap]f the persons which are bound by the Go[gap]: now [gap] [gap] how farre[gap] they are [gap]d by [gap] ▪

God in the Gospel g[gap]lly [gap] two points vnto [gap] the first that there is perfect [gap]igh [gap]ousnes and life [gap] [gap]o [gap] Christ: the second, that the [gap] to obtaine righteousnes and life [gap] Christ. Moreouer when this Gospel [gap] dispe[gap] sed and preached vnto vs, God [gap]les vnto vs two points more: the first, [gap] [gap]ee [gap] make vs particularly to be partakers of true righteousnesse and life euerlasting by C[gap] the second, that hee will haue vs with[gap] doubting to beleeue thus much of our s[gap], [gap]nd for this cause euery man to [gap]

[gap]he [gap] is [gap]led, i[gap] bound to beleeue his [gap] no d[gap]tion, iustification, sanctification, and glori[gap]cation in and by Christ. The reasons and [gap] [gap] this point out of the w[gap]d of God [gap]re th[gap] ▪ [gap]. 1. Io[gap]. [gap]. This is his [gap] that we beleeue i[gap] the name of his s[gap]e [gap]s[gap] Christ, and lo[gap]e [gap] [gap] [gap] as [gap]e ga[gap]e vs c[gap]ment. Now to beleeue in Christ, is not con[gap]sedly to beleeue that he is a redeemer of mankind, but withall to beleeue that he is my [gap]iour, and that I am elected, iustified, sanctified, and shalbe glorified by him. This is graunted of all then, yea of the Papists themselues, which otherwise are [gap] [gap]f this doctrine. For [gap]berd saith, To belee[gap]e i[gap] Go[gap] is by beleeuing to lo[gap]e, [gap]d [gap] i[gap] [gap]re to g[gap] into God: by belee [gap]ing

to cl[gap] vnto him, and as it were to be [gap] into his [gap]bers. II. Paul, Gal. 2. [gap]6. first of all propounds a generall sentence, That a [gap] is [gap] iustified by the workes of the law, [gap] by the faith of Christ. Afterwa[gap]d he addes a speciall application, E[gap]en we (namely Iowes) [gap] beleeued in Iesus Christ, that vve might be iustified by the faith of Iesus Christ; and in v. [gap]. he descends more specially to apply the Gospel to himselfe, I liue (saith he) by the faith of the sonne of God, who hath loued [gap] and [gap] himselfe for me. And in this kinde of application