of Christ imputed vnto vs. Christ is in respect of our iustification 1. As the subiect matter wherein our iustice is 2. As the impellent cause because he obtaineth it 3. As the chief efficient because he together with his Father dooth iustifie vs and 4. Because he giueth vs faith whereby we beleeue and apprehend it The mercy of god is as the impellent cause thereof in GOD. Christes satisfaction is the formal cause of our iustification giuing the very life and being vnto it 7 Why Christes satisfaction is made ours by faith onelie Faith the apprehensiue instrument of Christs satisfaction CHRISTES satisfaction is made ours by faith alone 1. Because faith is the onely instrument which apprehendeth Christs satisfaction 2. Because the proper act operation of faith and not any other act of vertue is the application or apprehension of Christes merite yea faith is nothing else than the acceptation it selfe or apprehension of anothers iustice and of the merit of Christ 3. It is done by faith onely because we are iustified by the obiect of faith onely to wit by the merite of Christ alone besides which there is no iustice of ours nor any part thereof For wee are iustified freely for Christes sake without woorkes There is nothing which is our iustice and righteousnes before God neither in whole nor in part besides Christes merite onely by receiuing and beleeuing anothers iustice and not by working wee are iustified Not by working nor by meriting but by apprehension and acceptation only we are iust and righteous Wherefore we are iustified by faith onely by faith as Saint Paul speaketh as by a mean and instrument but not for faith as the Papistes say who wil admit both these maners of speaking as if faith were indeede the application whereby we apply vnto our selues Christes iustice but were also besides a certaine work or merite whereby we merite to bee iust Nowe the exclusiue particle onely is added that whatsoeuer merit of ours may bee excluded and faith vnderstoode with relation and respect to Christes merit which is our iustice That so the sense may be Christes merite iustifieth vs and not faith it selfe that which is apprehended dooth iustifie vs and not the instrument which doth apprehend Neuerthelesse this proposition Wee are iustified by faith may bee vnderstoode also without relation to wit wee are iustified by faith as by a meane But this proposition of the Apostle Faith was imputed to him for righteousnesse and other the like are necessarilie to bee vnderstoode with a relation vnto Christes merite and iustice Faith was imputed vnto him for righteousnes as faith is the apprehending instrument of righteousnes apprehended faith beeing as it were the hande wherewith the Iustice of Christ is receiued and by this means faith is wholy excluded frō that which is receiued by faith vnto which nature notwithstanding of faith it were repugnaunt That For faith we should be iust and righteous For if for faith then faith were nowe no longer an acceptation of anothers righteousnesse but were a merit and cause of our owne iustice neither should receiue anothers satisfaction which now it should haue no neede of Obiections against this Doctrine of Iustification 1 OBiection Wee are iustified by faith Faith is a woorke Therefore we are iustified by the woorkes thereof that is by the merite of faith Aunswere First the consequence of this reason is denied because more is in the conclusion than in the premisses of which premisses this onely followeth That by that worke wee are iustified as by an instrument or meane not as an impellent cause Nowe it is one thing to be iustified by faith that is to be iustified faith only being the meane to receiue it by the bloode of Christ and it is another thing to be iustified for faith that is for the merite of faith 2. The kinde of affirmation is diuerse for in the Maior faith is vnderstoode with relation to Christes merite in the Minor it is taken absolutelie and properlie 2 Obiection Justice is that whereby wee are formallie or essentiallie iust Faith is iustice Therefore we are by faith formallie and essentiallie iust Aunswere The consequence of this reason is to bee denied because the kinde of affirmation is diuers For the Maior is meant properly but the Minor * Per Metalepsin figuratiuely one thing being taken for another faith for the obiect of faith which is Christs merite and iustice 3 Obiection Faith is imputed for righteousnes as Paul saith Therefore for faith we are righteous Aunswere This is also figuratiuely vnderstood because by faith which is imputed for righteousnes is correlatiuely vnderstood the obiect of faith vnto which faith hath relation For Christs merite which is apprehended by faith is properly our iustice and this merite of Christ is the formall cause of our iustice The efficient of our iustice is God applying that merite of Christ vnto vs. The instrumental cause of our iustice is faith And therefore this proposition We are iustified by faith being legallie vnderstoode with the Papists is not true but blasphemous but being taken correlatiuely that is Euangelically with relation to Christs merit it is true For the correlatiue of faith is the merit of Christ which faith also as a ioint-relatiue or correlatiue respecteth and as an instrument apprehendeth 4 Obiection That which is not alone dooth not iustifie alone Faith is not alone Therefore faith dooth not iustifie alone Aunswere Here is a fallacie of composition the reason beeing deceitfully composed For the woorde alone is composed and ioined in the conclusion with the predicate which is the woorde iustifie but in the premisses or antecedent it is ioined with the verbe is The Argument is true if in the conclusion alone bee not sundred from the verbe is or from being which is the participle of is but bee ioined with it on this wise Faith therefore doth not iustifie alone that is being alone For if it be so vnderstood the argument is of force for faith is neuer without workes as her effects Faith iustifieth alone but is not alone when it iustifieth hauing workes accompanying it as effects of it but not as joint-ioint-causes with it of iustification 5 Obiect That which is required in those who are to be iustified without the same faith doth not iustifie Good works are required in those who are to be iustified Therefore without good workes faith doth not iustifie Auns The particle without is ambiguously doubtfully taken for in the Maior it is taken thus Faith without it that is being without it doth not iustifie So that the same fallacie is in this obiection which was in the former The Minor also of this obiection is more at large to be explaned In them who are to be iustified moe things are required but not after the same maner Faith is required in them who are to be iustified as an instrumēt apprehending anothers iustice Good works are required in them not as a cause of
purchased by the blood of Christ which all we beleeue to be giuen vs by faith If therefore faith be the next cause of our Iustification in respect of vs it is also the cause of those thinges which necessarily followe Iustification Luk. 8.48 Thy faith hath saued thee In a worde The effects of faith are Iustification and Regeneration which is begunne here and is to bee perfected in the life to come Rom. 3.28 10.10 Acts. 13.39 7 Vnto whom faith is giuen IVstifieng faith is only proper to the elect Iustifieng faith giuen to all the Elect and to them onely and that to all of them For it is giuen to the elect alone and to all the elect euen to infants as concerning some inclnation Ioh. 6.44 No man cā come to me except the father which hath sent me drawe him Ioh. 20.16 Ye beleeue not for yee are not of my sheepe Mat. 13.11 It is giuen to you to knowe the secrets of heauen but vnto them it is not giuen Act. 13.48 And they beleeued as many as were ordained to euerlasting life Rom. 8.30 Whome hee predestinated them also hee called and whome hee called them also hee iustified Ephes 2.8 Faith is the gift of God Rom. 10.16 All haue not harkened to the gospell 2. Thes 3.2 For all men haue not faith Temporarie faith and the faith of miracles is giuen to those who are members of the visible Church only that is hypocrites But now neuerthelesse this faith of miracles ceaseth which florished in the Primatiue Church for that nowe the Doctrine is sufficiently confirmed Historicall faith all they haue who are by profession of the Church whether they be of the godly or reprobates yea and they also who are not members of the Church but enimies as Diuels Tyrants Historicall is a part of Iustifieng faith because there can bee no assent or perswasion of a thing which is not first knowen Obiection Historicall faith is a good worke Historical faith which is good in it selfe made ill The Diuels haue Historicall faith Therefore they haue good woorkes Aunswere Historical faith is a good worke if it be ioyned with an application of those thinges whereto it assenteth that is with confidence Reply Historicall faith is a good woork though it bee not ioined with confidence because it is an effect of the spirite of God Therefore the Diuels haue good woorkes Aunswere Historical faith is a good woorke in it selfe but is made ill by an accident for that the reprobate doe not apply those thinges to themselues which they knowe and beleeue to bee true Wherefore the Diuels are saide to tremble for that they doe not think that God is towardes them also such as is described in his woorde good mercifull c. The summe is As the substaunce it selfe of the Diuels and other things which they retaine still of their first creation so also both the knowlege and faith which they haue concerning diuine matters are in themselues very good because they are the effects and gifts of god but they are made euil by an accident euen by reason of their abusing of them for that they referre them not to this end as to shewe themselues gratefull vnto God the author of these good things and to magnifie him for them A beleeuing inclination in infante though not an actual beleefe Obiection Against this that all the Elect are saide to haue faith some thus reason Many infantes are of the Elect and yet haue not faith Therefore al the Elect haue not faith Answere They haue not indeede actuall faith but they haue a power or inclination to beleeue which the holy Ghost as is fittest for their capacity and condition woorketh in them Wherefore that remaineth stil which before was confirmed That all the Elect haue faith And further this I adde that not only faith but the confession also of faith is necessary for al the Elect which are growen to years and vnderstanding 1. Because of the commandements of God Exod. 20. Thou shalt not take the name of the Lorde thy God in vaine Therfore thou shalt take it aright He that shal confes me c. Mat. 10.32 2. Because of the glory of god Let your light shine before the woorlde Mat. 5.16 3. Bicause faith is not idle for it is as a fruitful tree 4. That we may bring others to Christ And thou beeing conuerted confirme thy brethren Luc. 22.32 How to know that wee haue faith Now we know that we haue faith 1. By the testimony of the holy ghost and by a feeling of true faith in our selues or by the thing it selfe that is by a true and vnfained desire of receiuing the benefits offered by Christ For he that beleeueth knoweth that hee dooth beleeue 2. By the strife and conflict within vs of the faith of doubtfulnes 3. By the effects that is by an earnest purpose of obeying God according to all his commandements Against the certainty of faith The certaintie of faith whereof we spake in the definition of faith some dispute on this wise Obiect 1. They who may fal before the end of their life into sin dānation cannot be certain of their saluation euerlasting life This is proued because to be certaine and to be in possibility to fall are contrary one to the other It is false therefore which is taught in the definitiō of Iustifieng faith to wit that euerlasting life is giuen vs and so our faith to be certaine and assured of it Ans To be in possibility of falling or failing that is finally True faith may faint for a time but cannot fail finallie is contrary to the certainty of our saluatiō But they who are once inriched by god with true faith doe not fail finally Reply 1. All that are weak may faile finally We are al weak Therefore we maie fail finally Auns The Maior is to bee distinguished All that are weak may faile finally true if they stoode by their owne strength But we who are beleeuers stand preserued and vphelde by the grace and power of God Therefore can wee not finally fail For whom God hath once embraced with his fauour them he wil not nor suffereth to fal vtterly from his grace Reply 2. But god hath no where promised that he wil keep and preserue vs in his grace Answere Yes he hath promised and expressed it Ioh. 1.28 I giue vnto them eternal life and they shall neuer perish neither shall any pluck them out of mine hand My father which gaue them me is greater than all and none is able to take them out of my fathers hand I and my father are one Rom. 8.38 I am persuaded that neither death nor life nor Angels nor principalities nor powers nor thinges present nor thinges to come c. shall bee able to separate vs from the loue of God which is in Christ Iesus Reply 3. But it is saide 1. Corint 10.12 Let him that thinketh hee standeth take heede least hee
iustification but as effectes of faith and as it were a testimony of their faith and thankefulnes For faith is not without her fruit Now to applie the merit of Christ is the proper act of faith but other good workes are not so though they also proceede from faith Wherefore also the apprehension of Christs merite is after another manner required in them that are to bee iustified than are other good woorkes For faith with this her proper act without which faith cannot bee considered is required as a necessarie instrument whereby we applie Christs merite vnto vs. But good woorkes are not required that by them we may apprehend Christs merite and much lesse that for them wee should be iustified but that by them we may shew our faith which without good woorkes is dead and is not knowen but by them Whatsoeuer is necessarily coherent with the cause that is not therefore necessarily required to the proper effect of that cause but good workes although they are necessarily coherent and ioined with faith yet are they not necessarie for the apprehension of Christs merit that we should ouer and besides faith by them also apply the same vnto vs. 6 Obiection The Messias bringeth euerlasting iustice and righteousnes Jmputed righteousnes is not eternall Therefore wee are not thereby iustified Aunswere It is said that Christes righteousnesse shall bee an euerlasting righteousnesse but after a diuerse manner For in the life to come wee shal bee iust after another manner than in this life For although we shall then be iust by the same righteousnes euen by the righteousnes of Christ imputed vnto vs yet with this shall also the legal iustice and righteousnesse be continued so that then also by the legall righteousnesse we shall be perfectly iust because now onely we are as concerning that but in part and beginning iust Each iustice both the iustice of the Law and the iustice of the Gospel is eternall by continuation And the iustice and righteousnesse of the Gospell that is the iustice of Christ imputed vnto vs is eternal by continuation of the imputation The iustice of the Law is eternal by continuation of good woorkes euen as it is continued by good woorkes first and beginning in this life vntill at length after this life it bee perfected and become perfect and so continue to al eternity 7 Obiection Knowledge dooth not iustifie Faith is a knowledge Therefore faith doth not iustifie Aunswere Knowledge alone dooth not iustifie But iustifieng faith is not a knoweledge onely but also a confidence and sure persuasion whereby as a meane we apply Christes merit vnto vs. And furthermore Knowledge and this sure persuasion are much different Knowledge is in the vnderstanding but this is in the will Therefore a sure persuasion or confidence is not only a knoweledge of a thing but also a will and purpose of doing or applieng that which wee knowe or of resting in it so that wee are thereby secure and take ioie of heart therein 8 Obiection Saint Iames saith cap. 2.24 Yee see then how that of workes a man is iustified and not of faith onelie Answere 1. Hee speaketh of that iustice whereby wee are iustified through our workes before men that is are approued iust or are found to be iustified but he speaketh not of that iustice whereby we are iustified before God that is whereby wee are reputed of God iust for vniust For hee saith in the same chapter Shew me thy faith by thy works and J will shewe thee my faith by my woorkes 2. He speaketh not of a true or liuely faith but of a dead faith which is without works 9 Obiection Euil workes condemne Therefore good workes iustifie Ans 1. These contraries are not matches for our euil works are perfectly euil our good workes are imperfectly good 2. Although our good woorkes were perfectly good yet should they not deserue eternal life because they are debts Vnto euil workes a reward is giuen by order of iustice vnto good works not so because we are obliged and bound to doe them For the creature is obliged vnto his creator neither may he of the contrary bind god vnto him by any works or means to benefit him 10 Obiect Saint Iohn saith 1. Ioh. 3.7 He that doth righteousnes is righteous Therefore not he that beleeueth Ans 1. He is righteous before mē that is by doing righteousnes he declareth himself righteous to others but before god we are righteous not by dooing righteousnes but by beleeuing 2. He sheweth there not how we are righteous but what the righteous are when he saith that hee that is regenerated is also iustified 11 Obiection Christ saith Luk. 7.47 Many sinnes are forgiuen her because she loued much Therfore good works are the cause of iustification Ans 1. Christ here reasoneth from the latter to the former from the effect which commeth after to the cause which goeth before Manie sins are forgiuen her Therefore shee loued much and because there is a great feeling in that woman of the benefite it must needes therefore bee that the benefite is great and many sins are forgiuen her That this is the meaning of Christes woordes appeareth by the parable which hee there vseth 2. Not euerie thing that is the cause of consequence in reason is also the cause of the thing it selfe which followeth in that consequence of reason Wherefore it is a fallacie of the consequent if it bee concluded Therefore for her loue manie sins are forgiuen her For the particle because which Christ vseth doth not alwaies signifie the cause of the thing folowing It foloweth not The Sunne is risen because it is day Therefore the day is cause of the rising of the Sun the contrarie rather is true 12 Obiection That which is not in the Scripture is not to be taught or reteined That wee are iustified by faith onelie is not in the Scripture neither the wordes themselues nor the sense of the woords Therefore it is not to be reteined Aunswere To the Maior we say That which is not in Scripture neither in words nor in sense is not to be reteined But that we are iustified by faith onely is conteined in Scripture as touching the sense thereof For we are said to be iustified freely Rom. 3.27 Gal. 2.16 Eph. 2.8 9. Tit. 3.5 1. Iohn 1.7 without the workes of the Law by faith without merite Not of anie righteousnesse which we haue doone The blood of Jesus Christ cleanseth vs from al sinne Therefore no woork shall be meritorious If no worke Therefore are we iustified by faith onely apprehending Christes merit Wherefore wee are necessarily to retaine the particle onelie 1. That all merite either of faith or our workes maie be remooued from this woork of our iustification 2. That it maie be shewed that faith not the merite of faith is necessarily required to iustice because the iustice or merite of Christ is giuen by faith onely and by this meane alone we receiue that iustice and
From what euils he saueth vs 433 How he saueth 434 VVhom he saueth 437 Of Christ What is signified by the name of christ 437 What Christes vnction or annointing is 438 What his Prophetical function 444 VVhat his Priesthood 448 VVhat his kingdome 451 Of the communion of the faithful with Christ vvhat the Annointing of Christians is 452 In what sense christians are called prophets 456 vvhat is the Priesthoode of christians 456 vvhat is the kingdom of christians 458 Of Christ the Sonne of God How manie waies men are called sons 461 How christ is the son of God 463 vvhy christ is called the only begotten and first begotten sonne of God 464 Of Christs Diuinitie The sonne of God is a subsistent in the flesh borne of the virgin and before the flesh 467 The sonne of God Christ is a person reallie distinct from the Father and the holy Ghost 498 The Worde is equall consubstantial with the Father 500 503 Other rules whereby the obiections of the Arrians are dissolued 507 The principall arguments against the Diuinitie of the Sonne and the Holie Ghost with the answeres vnto them 509 Of Christ our Lord. In what sense christ is called Lord 514 For what causes he is our Lorde 515 Of christs conception by the holy ghost and birth of the Virgin Marie 518 The common place of the two natures in Christ vvhether there be two natures in christ our Mediatour 520 vvhether christ be one person or moe 525 vvhat maner of vnion this is of the two natures in christ and how made 529 A rule to bee obserued touching the proprieties of both natures in christ 536 A rule to bee obserued touching the proprieties of christ the Mediatour 544 vvhy it was necessary that two natures should bee vnited in the person or subsistence of the sonne of God 550 Of Christs humiliation that is of his Passion vvhat Christ suffered 554 According to which nature christ suffered 556 The causes impellent or motiues of christes Passion 55â— The final causes oâ— ends of his Passion 558 Of Christs death How christ is said to haue beene dead 561 vvhether it was requisite and necessary that christ should die 562 The fruit of christs death 564 His burial 566 His descension into hel 567 Of Christs glorification that is of his Resurrection vvhether christ rose againe 571 How christ rose 571 For what cause he rose 572 vvhat are the fruits of christes Resurrection 576 Of Christs Ascension into heauen vvhither christ ascended 580 How wherefore christ ascended into heauen 582 587 vvhat is the difference between christs Ascension and our 588 vvhat are the fruits of christs AscensioÌ„ 589 Of Christs sitting at the right hand of GOD. vvhat the right hand of God signifieth 591 vvhat is to sit at Gods right hand 591 vvhether christ did alwaies fitte at the right hand of God 595 vvhat are the fruites of christes sitting at the right hand of the father 597 Of Christs comming to iudgement vvhether there shal be any iudgement 599 vvhat the last iudgement is 601 vvho shal iudge 603 vvhence and whither christ shal come 604 Howe christ shall come to iudgement 605 vvhom christ shal iudge 605 vvhat shall be the senteÌ„ce executioÌ„ 606 For what cause that iudgemeÌ„t shal be 607 vvhen it shal be 608 vvherefore God woulde haue vs certaine of the last iudgement 608 For what causes God would not haue vs certain of the time of iudgement 609 For what cause GOD differreth that iudgement 609 Whether the last iudgement be to bee wished for 610 The third part of the Creede of the Holie Ghost the sanctifier What the name spirite signifieth 610 Who and what the holie Ghost is 611 What the office of the holy gost is 617 Of whom the holie Ghost is giuen and wherefore 621 To whom the holie Ghost is giuen 622 How he is giuen receiued 624 How the holie Ghost is reteined 625 Whether and how the holie ghost may be lost 625 wherefore the Holie Ghost is necessarie 626 Howe wee may knowe that the holie ghost dwelleth in vs. 627 Of the Church What the Church is 627 How many waies the Church is taken 629 What are the tokens and markes of the church 631 Why the church is called Holy Catholicke 633 In what the church differeth from the common weale 634 Whence ariseth the difference of the church from the rest of mankinde 635 Whether any one may be saued out of the church 636 Of Predestination Whether there be Predestination 636 What Predestinâ—tion is 641 What are the causes of Predestination or Election and of Reprobation 642 What are the effects of Predestination 644 Whether Predestination be vnchangeable 645 How far forth Predestination Election and Reprobation are known vnto vs. 645 Whether the elect be alwaies meÌ„bers of the church the reprobate neuer 646 Whether the elect may fall from the church and the reprobate abide alwaies in the church 648 What is the vse of this doctrine 649 Of the communion of Saints 649 Of the remission of sinnes What remission of sinnes is 651 Who giueth remission of sinnes 652 For what remission of sinnes is graunted 653 Whether remission of sinnes agreeth with Gods iustice 653 Whether remission of sinnes be freely giuen 654 To whom remission of sins is giuen and how 655 Of the Resurrection of the flesh What the Resurrection is 656 The Errours concerning the Resurrection 656 Whence it may appeare that the Resurrection shall certainely be 657 For what end the Resurrection shall be 659 By whom the Resurrection shal be 660 How the Resurrection shal be 660 When the Resurrection shal be 661 What bodies shal rise 661 Whether the soule be immortall 662 Of euerlasting life What euerlasting life is 670 VVho giueth euerlasting life 672 To whom euerlasting life is giuen 673 For what cause euerlasting life is giuen 673 VVhen how euerlasting life is giuen vnto vs 674 675 VVhether wee can bee assured in this life of euerlasting life 675 Of Justification VVhat iustice or righteousnes is in generall how manifold it is 677. 678 In what iustice differeth from iustification 679 VVhat is our iustice 680 How Christs satisfactioÌ„ is made our iustice and righteousnes 681 VVhy Christs satisfaction is made ours 683 VVhy Christs satisfaction is made ours by faith onely 684 Obiections against this doctrine of iustification aunswered 685 Of Sacraments VVhat sacraments are 694 VVhat are the ends of sacraments 697 In what sacraments differ from sacrifices 699 In what sacramentes agree with the word and in what they differ from it 700 How the sacraments of the old new Testament agree how they differ 702 VVhat the sacramentall vnion is 703 In what the thinges differ from the signes 704 VVhat phrases and formes of speaking of the sacraments are vsuall vnto the church and scripture 705 VVhat is the right and lawful vse of sacraments 705 VVhat the wicked receiue in the vse administration of the sacraments 706 How
Vnrighteousnes and damnation from our parentes but righteousnes by the grace of Christ subiect to defects and euil inclinations If they replie that therefore the guilt stretcheth not to the posteritie because the Parents are freed from it the Aunswere is that that is not deriued from the Parents to their posteritie which the Parents by nature haue not and that they are freed from the guilt not by nature but by the grace and benefit of Christ Wherefore they deriue vnto their posteritie not righteousnes which is freely imputed but vnrighteousnes and damnation vnto which themselues by nature are subiect Why the Parents righteousnes is not deriued vnto their childrē And the cause why they deriue their guilt vnto them not their righteousnes is this because their posteritie are not borne of them according to grace but according to nature neither is grace and iustification tied to carnall propagation but to the most free election of God As it is said Iohn 1. Which are borne not of blood nor of the wil of the flesh nor of the wil of man but of the wil of god 3 Obiection It is said by the Apostle Rom. 11. If the roote be holie so shal be the branches also Aunswere This hindereth nothing at al. For hee vnderstandeth not here by holines remission of sinnes and regeneration but this worthines of Abrahams posteritie for that God for his league made with Abraham had appointed alwaies to conuert some of his posteritie and to indow them with true and inward holines Rom. 9. 4 Obiection It is said vnto holie Parentes Your children are holie Answere The Apostle in that place sheweth that neither al the children of holie men obtaine remission of their sinnes or are regenerated by the holy ghost neither the holines of the children proceedeth from carnal propagation For of Iacob and Esau it was said when they had neither done good nor euil I haue loued Iacob and haue hated Esau The meaning therefore of Paul is that the children of godly Parentes although one of the Parentes be an infidel yet they are holy in respect of the external fellowship of the Church that is that they are to be counted for members or citizens of the Christian Church and so also for the chosen and inwardlie sanctified of God except themselues declare are themselues to be others by their vnbeliefe and impiety But neither is outward nor inward sanctifie of the nature of the parents seeing neither is found in it but both befal as wel to the children as to the Parents of the free mercy and couenant or promise of God 5 Obiection They are more miserable vnto whom their sinnes of al their ancestors are deriued the they vnto whom haue stretched but the sinnes of some of their ancestors But if sinne passe from the Parents vnto the children then vnto the latest of their posteritie come the sinnes of al the ancestors vnto the former onely their sins who liued before them So then are the latter more miserable then al the rest which would be absurd and not agreeable to the iustice of God The first aunswere to this is that it would be neither absurd nor vniust although god should punish more heauily and more forsake the latter of the posteritie then the former For how manie more sinnes are committed and heaped vp by mankinde so much the more vehemently is his wrath kindled and the punishment is more aggrauated Whereupon are those sayinges Genes 15. The wickednesse of the Amorites is not yet ful Matt. 23. That vpon you may come all the righteous blood 2. God therefore suffereth the sinne of our first Parents to passe vnto al their posteritie as concerning the corruption of nature and guilt that hee might satisfie his owne iustice and that himselfe might haue occasion of exercising his mercy in his sonne Rom. 5. and 11. But of the actual sinnes of euerie man he saith that he visiteth the iniquitie of the father on the children vnto the third and fourth generation that is according to his iustice hee punisheth the sinnes of the parents in their posteritie and yet of his mercy doth set bounds and limits for sinne that the posteritie may not alwaies pay for the sinnes of their ancestors or imitate them and that it may not be of necessitie that the children of euil Parents should be euil or worse or more miserable then their Parentes euen as also he exerciseth his mercie vnto the thousand generation of them that loue him and yet retaineth the liberty of his election so that not alwaies good Parents haue their posteritie good also The reason of this difference betweene Original and Actual sinne is because that righteousnes and life euerlasting was not lost first by the posteritie but by our first Parents Obiection But God wil not punish the posteritie for the Parents sins Answere 1. True except they persist in them 2. If the Parents had not receaued this conformity with God both for themselues and their posterity so that if they did retaine it their posteritie also retaine it and if they did leese it also from their posteritie 2 Causes for which God doth iustly punish in the posteritie both their own sins and their parents Hereof it may bee vnderstood that god for two causes doth iustlie punish in the posterity both their owne sinnes and their auncestors first because the whole nature of the Parents sinning is guiltie and the childrē are as it were a part of the Parents because they proceede out of their substance or masse Wherefore that cannot bee but guiltie as wel after as before the propagation from the Parents vnlesse by some singular benefit remission of that fault befal vnto it which now before in the Parents themselues it did commit Againe because the Parents haue receaued the giftes of God to be imparted also vnto their posteritie of that condition if the Parents them selues did retaine them and if they did cast them away and leese them that their posteritie also should be depriued of them Wherefore after the Parents did bereaue themselues of righteousnes and the grace of God they cannot being themselues vncleane bring foorth cleane but corrupt children and like to themselues and therefore guilty as well of their owne as of their Parents sinne because they partake of it being deriued vnto them consenting vnto it either in act as to vs who are come to some yeares or by inclination as infantes except by the singular mercie of God this their in-bred corruption be corrected Why after the fall came this general corruption There was added in the definition of Originall sin that this corruption of nature ensewed vpon the fal in our first parentes For of man not yet fallen it is said that he was made to the image of God and all thinges which God had made were verie good but of man fallen and his posteritie All the imaginations of the heart of man are onelie euill continuallie Wherewithall wee are taught
onely from an outwarde cause beside or against the nature of that which is mooued Nowe such an impulsion falleth not into the will but God moueth it leading and bringing it on as it were by obiects to choose that which he will For the facultie or abilitie and power of the will cannot be brought into act that is to shewe and expresse it selfe without an obiect and We are liue and mooue in God Acts. 17. But to bee mooued of no other cause but of himselfe onelie Necessity taketh not away liberty of will in vs. this is exceeding and infinite perfection and libertie agreeing to God alone which the creature cannot desire much-lesse arrogate and challenge vnto it selfe without notorious blasphemie Further it maie easilie be shewed that the necessitie or immutabilitie which ariseth not from constraint but from the nature of the will or from the commotion of it stirred by other causes to choose or refuse an obiect thought of by the mind doth not at al withstand or hinder the libertie of will First because this necessitie doth not take awaie This necessitie proceedeth froÌ„ Gods woorking in vs which rather preserueth thiâ— libertie Absolute necessity doth not take awaie in God greater libertie muchlesse can a lesse absolute necessity take away a lesse liberty in vs. but effectuateth and preserueth the iudgement of the minde free or voluntarie assent of the will in asmuch as god doth cause woorke in men both the notions and election of obiects Secondly Because God albeit hee is by nature that is by exceeding and absolute necessitie good and hath begotten his sonne and had his holie spirite from all eternitie yet will he not by a constrained but most free-will be liue be blessed and good haue his sonne and holie spirite and will all his purposes and works to be good and iust although it be impossible that hee shoulde will anie thing contrarie to these which hee hath already determined If then this absolute necessitie of willing things in God doth not take awaie euen the greatest libertie there is no doubt but that necessitie which is but onelie conditionall that is according to the decree and gouernment of god doth not take awaie that libertie which agreeth vnto the creatures that is iudgement and election free and voluntarie Thirdly Angels saints in heauen haue greater liberty of will and yet greater necessity The holie Angels and blessed men in the celestiall life euen by our aduersaries owne confession are endued with greater libertie of will than we are in this life But they necessarily wil those things onelie which are right and iust and hate and abhorre all thinges whatsoeuer are euill and vniust because they are made such of god and so established by him and are so illuminated and guided by the holy ghost that they cannot otherwise will or work neither by this necessitie of willing those thinges which are good and pleasing to god is the liberty of will taken away or diminished in them but rather is encreased and confirmed as who with al willingnesse choose and doe those thinges onely which are iust Fourthly It is shewed by many testimonies of scripture Many paces of Scripture coÌ„firm the necessity of those actions the liberty of which yet both we and our adueâ—â—ries acknowledge that the wils voluntary actions of good and wicked men which our aduersaries mantaine to be and to haue beene free and we also according to the right meaning of this worde Libertie do willinglie confesse are so guided by the secret and vnchangeable purpose of god that they neither can nor could either doe or be otherwise Wherefore either so many manifest places of scripture must be denied or openly corrupted or it must be graunted that one and the same action of the will is free contingent in respect of the will and necessary in respect of Gods gouernment Contingent effects leese not their contingencie by reason of any necessitie imported by Gods decree The same is to be saide of the effectes of the will which are in respect therof contingent that is free and might as well not bee doone as be done Fiftly it is declared by manie places of scripture that all contigent effectes doe retaine their contingencie which they haue from the nature of their causes although they bee done by the vnchaungeable determination of the purpose or prouidence of God But all voluntarie effectes or motions are contingent in respect of the will which by nature was like able to haue doone the plaine contrarie vnto them They therefore retaine their contingencie that is their libertie for this is the contingencie of the actions of the will although they be so determined of by gods wil that there can be no other The reason of the Maior in this argument is for that GOD so mooueth the second causes and by them bringeth to passe what hee will that in the meane season by his prouidence hee dooth not destroy or abolish their nature which hee gaue them at their creation but rather preserueth and nourisheth it so that as concerning their nature some woorcke contingently some necessarily although in respect of the libertie of Gods purpose all woorke contingently and in respect of the vnchaungeablenesse of his decreee all woork necessarily so as they doe For when GOD by the rising of the Sunne lighteneth the woorlde he maketh not the Sunne so as if beeing risen it did not necessarily lighten or were apt by nature not to lighten and yet is it in the power of God either to chaunge the nature of the Sunne or that remaining as it is not to lighten the woorlde as hee shewed in Aegypt and at the passion of Christ In like manner when the Quailes light at the Tentes of the Israelites and the Rauens carrie meate to Elias and one Sparrowe falleth on the ground GOD doth not make the nature of these liuing creatures such as coulde not bee carried else-where and yet that they can haue no other motion than that which they haue by reason of the will of God interposed and comming betweene the Scripture plainly affirmeth Whereof it is manifest that as in other thinges which work contingently their contingency so in the wil the liberty which is giuen it of God is not taken away but rather preserued by gods gouernment Nowe then if our aduersaries in their argument vnderstand that Liberty which consisteth in the deliberation of the minde and free assent of the wil wee doe not onely graunt but also better mainetaine than they the liberty of will in all actions thereof and so the Maior of their argument shall bee false to witte that those things which are done by the vnchaungeable decree of God are not done by the free will of men and Angels For this libertie the prouidence of God doth so not hinder but rather establish and confirme that without this that liberty cannot so much as be for God both keepeth his order which he appointed
so the worke of god that the will of man is not only the obiect but the instrument also of gods working an agent by it own force giuen it of god in producing an effect in that the wil is not only passiue but both actiue passiue for as much as it is to this end moued of the spirite to worke that it self might do that which God wil worke by it which also so commeth to passe in all the good actions of the will euen as in ill actions also when it is incited either by the Diuel or other causes it self is not in the mean season idle Wherefore in Ezechiel it is added 36. I wil cause you to walke in my Statutes and yee shall keepe my Iudgements and doe them The fourth degree of libertie is in man perfectlie regenerated after his glorification The fourth degree of libertie is in man perfectlie regenerated after his glorification or after this life In this libertie the will shal be only free to choose good and not to choose euill this shal be the perfect libertie of our wil by which we shall not only not sin but shall abhorre nothing more than sin also shal not be able to sin anie more The reasons hereof are these Because in the mind shal shine the perfect knowledge of god his will in the wil heart a most perfect exceeding inclination to obeie god an exceeding loue of god a ioy resting in god an agreeablenes or conformitie with god Wherefore no place shal be for ignorance for errour or any doubting of God yea or for the least stubbornes against God Lastly That conformitie in the elect of all their inward powers and faculties with God and the effectuall guiding of the holie Ghost shal bee continued to all eternitie For the blessed Saints are neuer forsaken but continuallie ruled by the holie Ghost in all their actions in the celestiall life For which cause it cannot possiblie bee that any motions or actions of man there shoulde once swarue from rightnesse And therefore it is said Math. 22. They are as the Angels of god in heauen This last degree of libertie after mans glorification greater than the first before his fall because this excludeth all possibility of falling the other did not Neither by this meanes is the libertie of will taken away or diminished but is truely confirmed and perfected in the blessed Angels men for as much as both the vnderstanding is free from al error ignorance and doubtfulnes and lightened with the perfect knowledge of god and the heart and wil free from all stubbornes and without all soliciting or suggestiō to withstand god is carried with an exceeding loue of god and an alacrity to obey the knowen will of god And hence it appeareth also how much more excellent our state shal be than was Adams before his fall Adam truely before his fall was perfectly conformed to god but he could wil both good euil and therefore had some infirmity ioined with his excellent gifts euē a power to depart from god leese his gifts that is he was changeablie good But we shall not be able but to will good onely And as the wicked are onely carried to euill because they are wicked so shal we also only loue chuse good because we shal be good It shal be then impossible for vs to will any euill Because wee shal bee preserued by gods grace in that perfect liberty of wil that is we shal be vnchangeably good It is necessary that this doctrine Of the similitude and difference of free-will which is in god and his creatures The vse of this doctrine concerning the diuersities of libertie which is in God and in man and of the diuerse degrees of mans libertie and in diuers states and degrees of mans nature deliuered hitherto out of the scripture should be manifest knowen in the Church for many waighty causes 1. That this glorie may be giuen to god that he alone is the most free agent whose libertie and wisedome dependeth of no other and that all the creatures are subiect to his gouernement 2. That we may remember that they who wittinglie and willinglie sin or haue cast themselues into a necessitie of sinning are not at al excused and so not god but their own wils declining of their own accord from gods commandements to be the cause of their sins 3. That we may know god alone to be of himself vnchangeably good the fountain of goodnes but no creature to be able neither to haue nor to keep more goodnes than god of his free goodnes wil work keep in him therefore we must desire it of him ascribe it receiued to him 4. That we knowing god to be a most free gouernor of al things may confesse that he is able for his glory our safety to change those things which seeme most vnchangeable 5. That wee knowing from what excellencie of our nature wee haue fallen by our owne fault may the more deplore and bewaile our vnthankefulnes and magnifie Gods mercie who aduaunceth and lifteth vs vp euen to a greater excellencie 6. That knowing the miserie and naughtines of our nature and disposition if once god forsake vs we may be humbled in his sight and ardentlie desire to wade and come out of these euils 7. That hauing knowledge of that libertie into the which the sonne of god restoreth vs wee may the more desire his benefites and be thankefull vnto him for them 8. That knowing we are by the mercie of god alone seuered from them that perish that we rather than they might bee conuerted wee bee not lifted vp with an opinion of our owne goodnes or wisedome but ascribe the whole benefite of our iustification and saluation not to anie cause appearing in vs but to the mercie of god alone 9. That acknowledging the vveakenes and corruption vvhich remaineth euen in vs regenerated vve may seeke for iustification in Christ alone and may vvithstand those euils 10. That knovving our selues not to be able to stand against tentations vvithout the singular assistance of the holie spirite vve may ardently and dailie desire to bee preserued and guided by god 11. That vnderstanding that vve are not preserued against our vvils but with our wils we may wrastle with tentations indeuour to make our calling and election sure 12. That vnderstanding the counsaile of god concerning the conuerting of men by the doctrine of the gospel and ministerie of the Church vve may imbrace earnestlie and desirouslie the vse thereof OF EVILS OF PVNISHMENT IN this question also we are to speake of the effects of sinne that is of the other part of mans miserie euen of the euill of paine and punishment It is saide that God doth most grieuouslie most iustlie and most certainelie punish sinne Most grieuouslie for the greatnes of sin because the infinite good is offēded thereby Most iustlie because euery sin violateth
The diuel goeth about like a roaring Lyon 3. The triall in exercise of godlines 3. The trial or exercise of godlines that we may bee established and go forward in spiritual gifts and that both vnto our selues others our hope faith patiēce may be made known Eccle. 34.10 He that hath not been tempted what knoweth he So then it is apparant that glorying in prosperity is but vaine Rom. 5.4 Experience bringeth hope 4. 4. Particular defects in the godlie Particular defects and fallings in the Saints Diuers haue diuers defects and therefore Gods chastisements also are diuers God sheweth that hee is angry also with the sinnes of the godly and is desirous that they returne from them The scriptures are rise and ful of examples hereof As in Dauid when he numbred the people when he committed adultery and added murther vnto it God shewed his wrath in plaguing the people for the former and in taking away by death the child borne in adultery hee shewed his anger against his adultery Againe hee shewed how desirous hee was to haue him rise againe by sending his Prophet to make his sinne knowen vnto him and so to call him to repentance So many times dealt he with the Israelites also whose often falling as also Gods often recalling them is in the Scripture frequent 5. The confirmation or testimonie of their doctrine in their martyrdomes Ioh. 21.18 5. The confirmation and testimony of the truth by their martyrdome 6. Their glorious deliuerie Peter is foretold by what death he should glorifie God and confirme the doctrine of Christ which he preached 6. The glorious deliuery that is the manifestation of the immeasureable wisedome power mercy and iustice of God in the miraculous wonderful deliuerance of the church God bringeth his into extreme dangers findeth out sheweth a waie of deliuery where no creature could saue or deliuer them 1. Sam. 2.6 He bringeth down to hel and bringeth back againe 7. The making of a conformity between the members and Christ their head 7. A conformitie between them and Christ both in afflictions in glory 2. Tim. 2.12 If we suffer with him we shal also raign with him Rom. 8.29 Those which he knew before he also predestinate to bee made like to the image of his sonne Ioh. 11.16 and. 16.20 Mat. 10.24 The seruant is not greater than his Lord neither the Disciple aboue his master 8. The afflictions of the godly in this life are a testimony confirmation of the iudgement and life to come 8. A confirmation of the life to come Because the iustice and truth of God requireth that at length it goe wel with the good and il with the bad But this commeth not so to passe in this life Therefore there is remaining yet another life And hence we are to aunswere the argument which the worlde vseth against the prouidence of God The Church of God say they is not the Church because it is oppugned throughout the whole woorld and troden vnder foote of al men Answere This argument maie bee wel inuerted on this wise The company of those that embrace the doctrin of the Prophets and Apostles are in a good cause vniustly oppugned and afflicted by the wicked and reprobate Therefore they are the true Church and the people of God and are to be at length certainly fullie and gloriously deliuered the wicked being cast into eternal tormentes For God is iust and true Therefore he wil be one daie a reuenger of those iniuries whereby not onely the Godly in this life are hurt but the glory also of God himselfe is by the wicked obscured and darkened and troden vnder foote 3. What are the comforts and consolations which are to be opposed against afflictions OF comforts in afflictions some are proper vnto the Church some are common to it with Philosophie Comforts in afflictions Proper are the first and two last of those which shall be recited The rest are common and that but in outwarde shewe onely and in name Remission of sins and reconciliation vnto God but not beeing further entered into and discoursed of 1. Remission of sinnes and reconciliation vnto GOD. This is the ground and foundation of the rest Because without this wee cannot rightly apply the rest vnto vs neither reape any comfort from them But if this bee well setled the rest follow of their owne accorde For they who are not certaine of the remission of their sinnes alwaies doubt whether the promise of grace belong vnto them but he who is certaine of this knoweth that the anger of GOD punishments and eternall death are taken away and that those euils which are laide vpon him are no punishment but a fatherly chastisement Roman 5.1 Beeing iustified by faith we haue peace toward GOD. Againe If when we were enemies we were reconciled to GOD much more beeing reconciled wee shall bee saued Roman 8.3 If GOD be on our side who can be against vs The reason is because take awaie the cause and you take awaie the effect take awaie sinne and the punishment also of sinne is taken awaie 2. The necessitie of obeying GOD 2. The necessitie of obeying God and the loue which we ow him and the loue due vnto him The Godlie knowe that they must obey the fatherly wil of GOD in suffering euils both bicause he wil that they suffer them and also because he hath so deserued of them as that they ought for his sake to suffer far greater and lastly because they are his fatherly chastisemēts Iob. 2.10 Shall we receiue good at the hand of God and not receiue euill Psal 3.9.9 I held my peace because thou diddest it Iob. 1.21 Blessed be the name of the Lord. The Philosophers also say that it is patiētly to be suffred which can not be altered or auoided and that it is foolishnes to kicke against the prick But in the meane while they hold a fatal necessity and in suffering calamities submit not themselues to god neither acknowlege them to be a iust punishment neither suffer thē to that end as thereby to obey him And therefore they find either smal or no comfort at al hereof 3. The worthines of vertue 3. The worthines of vertue that is of obedience towards God which is tru vertu for which a man is not to cast away his courage in bearing the crosse Mat. 10 37. 16.25 He that hateth not his father and mother for my sake is not worthy of me He that seeketh to saue his soule shall leese it This dignity of vertue doe the Philosophers most of all vrge but coldly 4. A good conscience because they are destitute of true vertues 4. A good conscience The godly are assured of remission of sinnes in Christ and haue a purpose to obey God and therefore beare a good conscience vnto themselues in Christ The Philosophers comfort not theirs on this maner For the Philosophers beeing once afflicted thinketh why
is called Abaddon and Apollyon that is destroieng He is also called the God of this woorld blinding the eies of vnbeleeuers 2. Cor. 4. and the Prince of the woorlde Iohn 12.14.16 both for his power and forcible woorking which hee sheweth on the wicked and for that tyrrannie which he exerciseth against the godly also by gods permission as withal for that obsequie homage and obedience which is done him by the wicked euen those who professe the woorshippe of the true God Ephes 6. 1. Pet. 5. 1. King 22. 1. Cor. 10. Ioh. 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two Gods coeternall the one good whom they called the light and minde the other euill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Diuel is called the god and prince of the world the father of the wicked autor of sinne and death the power of darkenesse And standing most of al on this argument that a good God should not make the cause of euill For neither hath the Diuell any more power either ouer the godly or ouer the wicked or ouer other creatures for which he is called the prince god of the world than is granted him of God as appeareth by the first and second chapter of the story of Iob and by the inuasion of the swine Mat. 8. Neither is the creation of the wicked but the corrupting and enforcing of them to euill attributed to the Diuell Neither is there any neede least God should be made autor of sinne to make another God of the Diuell seeing the Scripture teacheth of Diuels and men that both were created good and holy by God but the Diuel reuoulting from god and seducing men corrupted both himselfe and men And although of their owne proper and free will they rush and bend themselues against God The euill spirits are vnchangeablely euil and damned yet by the iust iudegement of God they are so for saken and abiected of him that they are without all chaunge or alteration vnrecalabite euill and subiect to euerlasting tormentes Wherefore Iude saith that they are reserued by GOD in euerlasting chaines vnder darekenesse And Christ Matth. 25. Goe yee cursed from mee into euerlasting fire which is prepared for the Diuell and his Angels For though doubtlesse these euil spirits were euen from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall bee at the last iudgement adiudged to more greeuous punishment as contrariwise the felicity and glory of the Godlie shall then at length after the resurrection of their bodies bee in all respectes consummated and made perfect Therefore 2. Pet. 2. and in Iude these spirites are saide to bee reserued vnto damnation and the iudgement of the great day And Mat. 8. They complain that Christ came to trouble them before their time Furthermore GOD permitted them to fall into this wickednesse The causes why God permitted them to fall not onelie thereby to shew his wrath against sinne in their euerlasting paines but also to punish by them in this life the wicked and also to chastice or trie and exercise with temptations the elect For fire is saide to bee prepared for them from euerlasting Matth. 25. And 1. Sam. 16. vers 18. The euill spirite of GOD came vpon Saul and vexed him Psalm 78.49 Hee cast vpon the Aegyptians the fiercenesse of his anger indignation and wrath and vexation by the sending out of euill Angels But Iob cap. 1. vers 2. is deliuered to bee afflicted of Satan for the trial of his constancie Luc. 22.31 Satan hath desired you to winnowe you as wheat 1. Thessal 2. Wee woulde haue come vnto you but Satan hindered vs. 2. Corint 12.7 Least I shoulde bee exalted aboue measure thorough the aboundaunce of reuelations there was giuen vnto mee a pricke in the flesh the messenger of Satan to buffet mee because I should not bee exalted out of measure 1. Thessal 3. Least the tempter hadde tempted you in anie sort and that our labour had beene in vaine And Matth. 4. Christ himselfe is tempted of Satan and therefore verily is hee called the tempter for that hee solliciteth and inicteth men to sinne and to reuoult from God both by offering outwarde occasions of sinnes as also by stirring vp the cogitations and inward motions of the wil and hart OF GODS PROVIDENCE The creation and preseruation of things are the same in the thing itselfe but diuerse in consideration THE Doctrine which entreateth of gods prouidence is ioyned with the place which entreateth of the creation Because the prouidence that is the preseruation and gouernement of thinges dooth not differ from creation in the thing it selfe for that there is but one and the same wil or power or action of God whereby things both beginne to be and continue but they differ in consideration onelie For the omnipotent will of GOD is called creation in respect of the beginning when thinges by the force and power of his will tooke their beeing it is called prouidence as by the selfe-same power thinges are preserued Wherefore prouidence is the continuaunce and accomplishment of creation or creation it selfe continued and perpetuated For as no thinges would euer haue bin except GOD hadde created them so neither woulde they retaine and keepe their beeing neither their force of woorking neither the verie operation it selfe or motion if GOD did not preserue and mooue them effectuallie And therefore the Scripture it selfe often ioyneth the preseruation and continuall administration of thinges with their creation and from hence reasoneth for Gods prouidence And GOD is called Iehoua not onelie because hee once gaue to euerie thing both small and great their beeing but also because hee maintaineth it in all ruleth and mooueth them so as that hee not onelie seeth what is doone in all things but also causeth and inclineth them to doe this which he from euerlasting would euery of them to doe And by this his prouidence hee gouerneth administreth ruleth and preserueth all thinges that they be not brought to confusion But albeit there be more in number and more euident arguments in nature of Gods prouidence than of the creation of all things out of nothing and therefore the Philosophers doe more acknowledge that than this yet by reason of the pride of mans heart which hardly suffereth all good to be ascribed vnto God by reason of the iudgement of our sense vnto which most things seeme to go by fortune especially the wils of men by reason of the knowledge of Gods prouidence darkened by the fall of man by reasâ—n of our desire of auoiding and declining by anie meanes gods fight and Iudgement by reason of the small compasse of mans minde and vnderstanding whereby when men measure God they cannot
Why God is said to permit sinne where-by hee will haue some one woorke doone by a reasonable creature hee dooth not make knowen vnto him 2. Because hee dooth not correct and incline the will of the creature to obeie in that woorke his diuine will that is to doe it to that end which GOD will by either general or speciall commaundement These two are signified when GOD is saide to withdrawe from his creature his grace or speciall woorking to forsake him to depriue him of light and rightnesse or of conformitie with the Lawe to leaue him in naturall blindnesse and corruption to will and permit that together with the action which God woorcketh by his creatures and is in respect of GOD most iust the sinne of the creatures may concur by the comming whereof that action in respect of the creatures is made euil and highly displeasing god 3. Because notwithstanding god so moueth inclineth and ruleth by his secret and general prouidence the wil and al the actions of the creature so forsaken as that by the creatures sinning himselfe doth execute the most iust decrees of his owne wil. For such is the liberty wisedome goodnesse and power of God that no lesse by vitious than by good instrumentes he most wel iustly and holily woorketh what he wil. Neither is Gods work by reason of either the goodnesse or badnesse of the instrument more or lesse good as neither the woork of wicked men is made good for that God dooth well vse it For God doing in all thinges what he will will alwaies and doth that which is right Now that together with him woorking well the creature may also work wel it is necessary that the special working of God therein concur with his general working that is that hee correct the creature by his spirite Whenas therefore God doth moue the creature only by a generall working and not by a speciall The creature worketh wel together with god working wel if God correct him the creature dooth necessarily though yet freely swarue defect from rightnes god himselfe notwithstanding working holily and accomplishing by his creature the iust and good worke of his will and prouidence God correcteth whom he wil. If any mā demand why then God doth not correct vitious instruments that god vsing thē wel thēselues also may work wel God himselfe aunswereth him Exod. 33.19 and Rom. 9 15. I wil haue mercie on whom I wil haue mercie And Ro. 9.20 O man who art thou which pleadest against God Hath not the potter power of the claie Rom. 11.35 Who hath giuen vnto him first and it shall bee recompenced God perfourmeth nothing of duty but al of mercy vnto his creatures It is free therefore to him to doe what and in what sort how far forth and to whom he wil according as it is saide Mat. 20.15 Is it not lawfull for me to doe as I will with mine owne Permission therefore is the withdrawing of the grace of God What permission is whereby god 1. when hee executeth the decrees of his will by reasonable creatures 2. either doth not open his wil whereby hee would haue that worke done to the creature 3. or doth not incline the wil of the creature to obey his will in that action Or permission is the secret prouidēce or wil power of god 1. whereby he effectually wil moueth and moderateth the motions and actions euen of men sinning as they are actions and punishments both of them and others 2. but sinne it selfe he neither wil nor worketh neither yet hindereth it but in his iust iudgement suffereth it to concur with their actions 3. and this also he vseth to the illustrating of his glorie This description of Gods permission of sinnes is confirmed by many places of Scripture Permission of sinne confirmed by sundry places of scripture according as it was before described For first that God neither wil nor woorketh sinnes as they are sinnes is confessed by al the godly and all such as are of sound iudgement seeing both the infinite goodnesse of god cannot be the cause of euill which hath in it no respect and quality of good and god himselfe dooth often auouch this of himselfe As Psalm 5. Not a god that loueth wickednes Neither are there fewer places of Scripture which teach most clearly that the actions of the wicked which they doe when they sinne are done and ruled though by the secret yet by the good and iust wil of god As Gen 45.8 Ioseph saith that he was sent of god into Aegypt Exod. 7. and 10. 11. Deut. 2. Ios 11. Iud. 3. 4. we learne that the indurating and hardning of Pharao and other enemies of the Israelites was wrought by the lord that to this end as thereby to punish his enemies and to shew forth his glory 2. Sam. 12.11 16.10 and 24. 1. Iob 12 25. Psalme 119.10 Isaie 10.6 and 63.17 Lament 3.37 Ier. 48.10 Acts 2.23 and. 4.28 Rom. 11.8 14.23 These and the like places of holy writte doe shewe by two reasons or argumentes That god did not permit without some woorking also of his owne but did effectuallie will that working of Pharaos wil and others whereby they opposed themselues against Israel First because these Scriptures referre the cause of their indurating wrought by themselues to an indurating wrought by GOD that is that therefore they woulde not the dimissing of the people or the entering of a peace or league with them because GOD did incline their willes to this that they should not will Secondlie because these scriptures adde further the final causes of this counsel and purpose of god euen that his enimies might be punished and the glorie of god magnified For seeing God woulde the ends he woulde also most iustly the meanes by which hee woulde come vnto them the kinges notwithstanding and people themselues neither respecting nor knowing it neither being inforced or constrained thereto and therefore sinning and perishing through their owne fault and demerite Moreouer by these fewe and other infinite places of scripture it is apparent that God though by his secret yet effectual consent motion and instinct doth most iustly worke those actions or workes by his creatures which they with sinne performe for because that they being destitute of the grace of the holy Ghost either are ignoraunt of the will of God concerning those woorkes Or when they doe them they respect not this to execute the knowen will or commaundements of God but to fulfill their owne lusts against the lawe of God Therefore they working together with God worke ill when God worketh well by them For neither do the creatures therefore sinne for that God doth by their will and actions execute his iudgements for then also should the good Angels sinne by whom God sometimes punisheth the wickednes of men but because in their action they haue no respect of gods commandement neither doe it to that end as thereby to obey god Permission
or moe substaunces of the same nature and essence So two men are vnited in naturall properties and perfections because they haue the same in kinde or the like and therefore are of the same humane nature The Aire in the Chimney which getteth the perfections or qualities of the fier as beeing nowe become a flame and the fier of the burning coales which fiereth and inflameth the Aire next vnto it are two substaunces of the same properties and fierie nature and therefore are saide to bee vnited in nature and essentiall properties that is they are two fiers in number but in kinde and nature they are one Likewise the three diuine persons are vnited in essential properties that is haue the same essentiall properties which is nothing else but that they are one essence one and the same God 2 WHAT IS TO BE VNITED IN PERSON THOSE things are said to bee vnited in person which are one person that is which although they differ in naturall properties yet exist in one and the same indiuiduall subsistence or haue altogether the same subsistence So the soule and bodie of man are vnited and concurre vnto one person because they beeing vnited doe make one person or one subsistent incommunicable not susteined in another or of another The Father the Sonne and the holy Ghost are not vnited in person or personall properties because they haue these not the same but distinct By this which hath beene saide it is manifest That the Vnion in nature and naturall perfections is an equalitie of properties and nature but the personall Vnion is when two vnlike natures are coupled so that each reteineth his naturall properties and operations whole and distinct but yet haue both one and the same subsistence wholie or it is the ioining of two natures different in properties to constitute the substaunce of one indiuiduall or person that is such a connexion and knitting of them together as that they are one indiuiduall subsisting by it selfe or the substaunce of one indiuiduall But that in Christ the Vnion of the flesh with the Woorde is not essentiall made in the nature or anie essentiall propertie of the God-head is shewed by these reasons First Of the God-head and the fleshe assumpted there ariseth not anie third Essence but eache is and abideth an Essence so perfect and whole as neither especiallie the Diuine as beeing in it selfe a person and simplie voide of all change commeth into the composition or compounding as wee properlie take this Word of the other Secondly Jf the Vnion of the fleshe with the Word were essentiall it would follow that the humanitie once assumpted and taken was equalled with the Godhead in essentiall properties and so by a consequent to bee made of the same nature essence with the Word So Vigilius in his fourth booke sheweth that the Eutychians held two substances to be in Christ of the same nature Wherefore they who will haue the essential properties of the Godhead to be reallie communicated and common with the fleshe so that the fleshe shoulde truely and reallie bee and bee called omnipotent omniscient and whatsoeuer else the God-head is they indeede howsoeuer in woordes they mightily stand against it holde this Vnion to bee made in essentiall properties and in nature and both with Eutyches and Schwenckfield they confounde both natures and take away the difference betweene the creature and the Creatour and also with Nestorius they frame and make two persons and so bring in a quaternitie For albeit they say that they in that their confusion or as themselues call it with their Master Schwenkfield Deifiyng and Maiesticall exaltation of the fleshe doe retaine the substance of the fleshe yet two substaunces hauing reallie the same and like perfections are two Subsistents or persons of one nature as are two men and whatsoeuer other indiuiduals of the same kind or nature Lastly with Sabellius and the Patripassians they incarnate the whole Trinitie For there is one and the same Essence in number of the diuine persons and the same essential properties Wherefore that which is vnited and equalled with one of these three according to essence must needes be also vnited and equalled with the rest Wherefore the Vnion of both natures in Christ is personall or according to the subsistence proper vnto the Word both natures keeping and retaining in that vnion their properties whole and vnconfounded For the Word did not by vniting humane nature vnto it make the same the Godhead or GOD and omnipotent immense and infinite but it tooke the manhood which reteineth still the properties belonging vnto it and so did ioine and knitte it vnto it selfe as to bee one person with it and the substaunce of one Christ Neither is it absurd that a thing which neither is made or is one with another in kinde neither any Homogeneal part thereof shoulde yet exist in the same subsistence with it or shoulde subsist in it selfe where-with it is vnited For a graffe hath his subsisting in a tree of another nature or kinde The same is the subsistence both of the sprig engraffed and of the tree susteining the sprig that is they are one and the same indiuiduall tree yet haue they and so doe retaine natures in properties most diuers The like reason is there in the two natures of Christ both subsisting in or of the same person of the sonne Obiection The humane nature is vnited with the Word in person but not in nature Therefore the person is diuorced and sundered from the nature Againe The person onelie of the sonne is vnited with the humane nature therefore not the diuine nature it selfe of the Word Aunswere In both these Arguments is a fallacie from that which is no cause as if it were a cause and both offend in this for that they who so reason against the maintainers of true doctrine and men sounde in faith either knowe not or are not willing to distinguish betweene these two Phrases of speech To bee vnited in nature and to be vnited too or with a nature when notwithstanding the difference is very great and most familiar and knowne vnto the schoolemen For to bee vnited in nature is to bee equalled that is to bee made one essence or nature with another To bee vnited too or with a nature is to bee coupled and ioined therewith to one subsistence or personalitie Wherefore the fleshe is vnited to or with the the Woorde not in nature or in Essentiall propertie that is it is not made with the Woorde one essence neither made equall vnto it in omnipotency wisedome and nature for so shoulde the whole Trinitie bee incarnate Yet is it vnited to the omnipotencie wisedome nature and essence of God not simplie but of god the Worde Now this is nothing else than the flesh to be vnited to the person of the sonne or to the Worde in person which person is the verie diuine nature or essence omnipotent wise and whatsoeuer else is proper to the Godhead But albeit
be taken awaie the effect likewise is taken awaie The wages of sinne is death Further if he hath abolished death and that by a sufficient satisfaction for our sinnes which satisfaction hee hath shewed and declared by his resurrection to bee sufficient it is certaine that his resurrection is a most certaine testimonie of our resurrection for he hauing perfourmed a sufficient satisfaction for the sinnes of his members the members cannot remaine in death But the resurrection of Christ the Heade is an argument of the perfect satisfaction for the sinnes of his members Therefore Christes resurrection is also an argument of the perfect resurrection of his members 3. As the first Adam receiued blessinge◠for himselfe and all his posteritie and lost the same from all So Christ the second Adam receiued life and al other giftes for himselfe and others and therefore also will communicate eternall life with vs. 4. Seeing the same spirite dwelleth in vs which did in Christ hee shall woorke also the same in vs which in our Head he did For the spirit is alwaies like neither dooth he woorke in the Head and sleepe in the members Therefore seeing Christ hath raised himselfe vp by his spirite for the dead he wil verilie also raise vs vp For if hee raised himselfe vp beeing dead much more shal he bee able beeing aliue to raise vs vp 5. Because Christ is man for execept hee were man we shoulde haue no hope of the resurretion of our flesh For by man came resurrection 1. Cor. 15.21 Obiection 1. Then the wicked shall not rise againe because christes resurrection is neither an argument nor the cause of the resurrection of the wicked but of the godlie onelie Aunswere There be other causes for which the wicked shal rise again euē for the iust iudgement of God whereby he hath appointed them to eternall paines For the same thing maie haue moe effectes and diuerse causes Obiection 2 These are the benefites of his death therefore not of his resurrection Aunswere They are of his death as by it he deserued them of his resurrection in respect of the application of his benefites Hee beeing rich was made poore and beeing poore was made rich againe that he might enrich vs. Obiection 3. The effect is not before the cause The cause of these benefites which is his resurrection was not before the first resurrection therefore neither the effect that is the benefites themselues Aunswere The resurrection was not as touching the accomplishment thereof but in the counsell of God and in efficacie and vertue it was in the olde Testament For then also were men receiued into fauour they were endued with the holie Ghost and receiued the other benefits but for and by the Mediator which was in time appointed to be humbled and glorified The last though not the least fruite of christes resurrection is The consummation and perfecting of all his benefites and the glorifieng of his church For christ did therefore die and is therefore risen and hath therefore perfectlie deliuered vs from sinne that wee may bee ioint-heires with him of his kingdome Coloss 1.18 Hee is the first borne of the dead Rom. 8.17 Wee are the heires of God and heires annexed with Christ He shal conforme vs and make vs like vnto himselfe because we liue by the same spirit whereby he dooth And this spirite is not vnlike himselfe Rom. 8.11 Jf the spirite of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the deade shall also quicken your mortall bodies because that his spirit dwelleth in you Ioh. 14.3 I wil come againe and receiue you vnto my selfe that where I am there maie yee bee also Now in this we obserue That the whole humiliation of the Mediatour doth not dure for euer For it was enough that hee suffered once but the efficacie and power thereof in preseruing and maintaining the blessings thereby comming endureth for euer Christ therefore rose that is by his owne proper vertue and power brought againe and returned his soule vnto his bodie that both soule and bodie might bee deliuered from al ignominie and infirmitie and be adorned with immortalitie and perfect glorie That is 1. Hee recalled his soule vnto his bodie 2. But both yet beeing now glorified and freed from infirmities 3. By his owne proper power he receiued his soule I beleeue then that Christ is raised from the dead that is that he therefore rose againe from the dead that hee might make vs partakers of his righteousnesse sanctification glorification which hee purchased for vs by his merite Seeing therefore Christ is risen it is manifest that hee is declared to bee the Sonne of God and as touching his humanitie is endowed with that glory which becommeth the nature of the Sonne of God and further that he endueth vs also with his spirite regenerateth vs by the vertue of his spirite and wil at length consummate and perfect the new life begun in vs and make vs compartners of the same his glory felicity and euerlasting life HE ASCENDED INTO HEAVEN CHRISTS Ascension into heauen is a locall true and visible translation and remoouing of Christs bodie into that heauen which is about all visible heauens to that light which is not to be come vnto to the right hand of God where he now is and remaineth and whence he shall returne to iudgement The chiefe Questions of Christs Ascension into heauen 1 Whither or to what place christ ascended 2 How he ascended 3 Wherefore he ascended 4 What is the difference betweene christs Ascension ours 5 What are the fruites of christs Ascension 1 WHITHER CHRIST ASCENDED IESVS Christ man when he was together with his Disciples in Bethania fourty daies after his resurrection after he had often prooued and confirmed his resurrection his true fleshe and humanity vnto his Apostles ascended in their sight into heauen Heauen in Scripture signifieth 1 The aire 2 The Skieye region and celestiall Spheres 3 The place of the blessed which is that space immense most lightsome glorious without and aboue the whole world and the visible heauen where God sheweth himselfe to the blessed Angels and men where is prepared the seat of our blisse with Christ and the Angels God is said to dwel there because there dooth his glorie especially appeare vnto the blessed Angels men It is called the new world paradise the bosome of Abraham This heauen is not euerie where Luk. 16.26 Betweene you and vs there is a great gulfe set so that they which would go from hence to you can not neither can they come from thence to vs. In this third signification is heauen here taken Christ then ascended into Heauen that is was caried vp into the place of the blessed Act. 2.2 The Holie Ghost came from Heauen in the day of Pentecost 2. King 2.11 Elias was taken vp into Heauen 2. Cor. 12.2 Paul maketh mention of the third Heauen Coloss 3.1 Seeke those thinges which are aboue
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
worketh also in them to be warie and to take heed thereof Rom. 8.3 Whom hee predestinate them hee iustified They therfore doe amisse who thinke to receiue comfort without any desire of a good conscience Replie But if they must take heed and beware they are vncertaine Aunswere No because they haue this as a spur to goe forwarde and perseuere But To bee certaine and not to haue a desire of repentance amendment of life implieth a contradiction as if thou shouldest say I am certaine of my reward therefore I will not runne for a rewarde is not giuen but to him that runneth These propositions doe mutuallie one follow another To bee certaine of saluation and to haue a desire of conuersion and amendement of life 2 What Predestination is PRedestination differeth from prouidence The difference bâ—tweene predestination and prouidence as a speciall from the generall For prouidence is the eternall counsell of God concerning al creatures but Predestination is the eternall counsel of GOD concerning the sauing of men and Angels Wherefore Predestination is the eternal most iust and vnchangeable counsel of God of creating men of permitting their fal into sinne and eternal death of sending his Sonne into flesh that hee might bee a sacrifice and of conuerting some by the woorde and the holie ghost for the Mediatours sake and sauing them in true faith and conuersion and of leauing the rest in sinne and eternall death raising them vp to iudgement casting them into eternal paines Here is spoken of men which shall bee saued and not saued therefore to them onely and not to Angels doth this definition of Predestination agree Election The partes of Predestination are Election and Reprobation Election is the eternal vnchaungeable free and most iust decree of god whereby hee hath decreed to conuert some to Christ to preserue and keepe them in faith and repentaunce and by him to giue them eternall life Reprobation Reprobation is such a decree of god as whereby hee hath decreed to leaue some according to his most iust iudgement in their sinnes to punish them with blindnesse and damnation and to condemne them beeing not made partakers of Christ euerlastingly That Election likewise as also Reprobation are both the decree of god these and the like sayinges doe prooue John 13.18 I know whom I haue chosen 2. Tim. 1.9 His grace was giuen to vs before the worlde was Rom. 9.18 He hath mercy on whom he wil. Both therefore election and reprobation were made by counsell and therefore both are a decree and that eternal because there is no new thing in God but all from euerlasting and the Scripture doth manifestlie saie Ephes 1.4 That God hath chosen vs before the foundation of the worlde Seeing then hee hath chosen vs hee hath therefore reiected the rest That which the verie word of choosing doth shew For whatsoeuer is chosen the same is chosen other thinges beeing reiected This Election is of grace and free that is not in respect of anie good foreseene in vs. He hath mercie on whom he will that is He giueth freely what he giueth Joh. 15.16 You haue not chosen me 3 What the causes of Predestination or Election and Reprobation The efficient cause of our election Gods good pleasure not any thing in vs. THE efficient and motiue cause is the good pleasure of God Matth. 11.26 Jt is so O Father because thy good pleasure was such God hath not foreseene any thing in vs for which he should choose vs for there can be no good in vs as of our selues For if anie good bee found in vs that hee dooth worke wholy in vs and hee woorketh nothing in vs which hee hath not decreed to woorke from euerlasting Wherefore the alone gracious and most free good pleasure of God or the alone free mercy of God is the efficient and motiue cause of our Election Ephes â— 5. God hath predestinate vs to be adopted through Jesus Christ vnto himselfe according to the good pleasure of his wil. See further Roman 9.11 Coloss 1.12 2. Timot. 1.9.10 The cause of reprobatioÌ„ in God In like manner also the efficient cause of Reprobation is the most free good pleasure of God For wee beeing all by nature the children of wrath had al perished if sin were the cause of reprobation Wherefore the cause of reprobation is not in men themselues but that is in God his will of shewing foorth his iustice Therefore of particular men why this man is elected and he reprobated there can bee no other reason giuen but the good pleasure of God onely But the cause of damnation is altogether in men The cause of Damnation in men which is sinne The supreme final cause of Predestination is gods glorie and the last and proper final cause of Election is the manifestation of Gods goodnesse and mercie in freelie sauing the Elect. The next neerest finall cause of our Election is our Iustification when God dooth in his Sonne freely account vs for righteous Both which finall causes the Apostle compriseth in these wordes Ephes 1 6. He hath predestinate vs to the praise of the glorie of his grace wherewith he hath made vs freely accepted in his beloued Likewise of the contrarie The first final cause of Reprobation is the declaration of gods iustice seueritie and hatred against sinne in the reprobate 1 Obiection God did foreknowe our workes Therefore he choose vs for our woorks Aunswere He did foreknowe those good thinges which he purposed to woorke in vs as also he foreknewe the persons otherwise he could not haue foreknowen any good workes So could he not haue foreseene any euill except he had purposed to permit the same 2 Obiection Christs merite applied vnto vs by faith is the cause of our Election Therefore not the good pleasure of God Answere Christes merit is not the cause of election but is reckoned among the effects thereof 3 Obiection Euil workes are the cause of reprobation therefore good workes are the cause of election Aunswere Euil workes are not the cause of reprobation but of that which followeth reprobation that is of damnation Good workes go not before in him that is to be iustified muchlesse are they the cause of election but they followe in a man beeing iustified and draw their original and their perpetual efficacy and vertue from gods meâ—e grace 4 Whaâ— are the effects of Predestination THE effect of election is the whole woork of our saluation and al the degrees of our redemption 1. The creation and gathering of the church 2 The sending and giuing of Christ the Mediatour and his Sacrifice 3. Effectuall calling of men to his knowledge which is the conuersion of the Elect by the holie Ghost and the woorde 4. Faith iustifâ—cation regeneration 5. Good woorkes 6. Finall perseueraunce 7 Raising vnto glorie 8. The effects of Reprobation Glorification and eternal life The effects of Reprobation are the creation of the reprobate priuation
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
righteousnesse 13 Obiection Jf Christ hath satisfied for vs we shall not be iustified freelie but for merite and desert Aunswere Wee are iustified freely in respect of vs not freely in respect of Christ whom the sauing of vs cost full dearely 14 Obiection Reward presupposeth merite So that where reward is there is also merite For reward and merite are correlatiues whereof if one bee put the other is put also But euerlasting life is proposed as a reward for good workes therefore also the merite of good workes is euerlasting life Aunswere The Maior is sometimes true as concerning creatures as when men may merite or deserue of men But neither alwaies among men doth it folowe that there is merite where there is reward For men also oftentimes giue rewards not of merit or desert Now it is vnproperly saide of God that he proposeth eternal life vnto our workes as a reward for we can merite nothing at Gods hands by our workes But for this cause especially doth God say that he wil giue a reward to our workes thereby to shew that good workes are grateful and pleasing vnto him 15 Obiection That which is not required vnto iustification is not necessarie to be done Good woorkes are not required vnto iustification Therefore it is not necessarie to doe them Answere The Maior is false if it bee meant generallie because wee ought to doe good woorkes in token of thankefulnes But if the Maior be meant particularly then nothing can bee concluded the premisses beeing meere particular nowe good woorkes are as an effect without which the cause to wit faith cannot be Therefore good workes verily are necessarie but not as any cause or merite of iustice 16 Obiection He that is iustified by two things is not iustified by one only But we besides that we are iustified by faith are iustified also by the merite and obedience of Christ therefore not by faith onely Answere He that is iustified by two things is not iustified by one onely that is after one and the same manner But we are iustified by two thinges after a diuerse manner For we are iustified by faith as by an instrument apprehending iustice but by the merit of Christ as by the formal cause of our iustice 17 Obiect Doctrine which maketh men profane is not to be deliuered But this doctrine that we are iustified by works maketh men profane Therefore it is not to be deliuered Ans If it should so fal out with any man it were but an accident Reply Euen those thinges which fall out to bee euils by an accident are to be eschued But this doctrine maketh men by an accident euil Therefore it is to be eschued Aunswere Those thinges which fal out to be euils by an accident are to be eschued if ther remain no greater cause for which they are not to bee omitted which by an accident make men euil But we haue greater causes why this doctrine ought to be deliuered 1. The commaundement of God 2. Our owne saluation 18 Obiection Christ hath brought vs eternall iustice This applied iustice is not eternal Therefore this is not our iustice but God himselfe is our iustice Aunswere The Lorde is our iustice that is our iustifier But that our applied iustice is eternal hath been shewed before because the imputation thereof is continued to all eternity That iustice also of the Lawe which is begunne in vs in this life shall bee continued and perfected in the life to come But that iustice which is God himselfe is not in vs because so God should be an accident to his creature and become iustice in man For iustice and vertue are thinges created in vs not the essence of God Moreouer Osiander who obiecteth this doth not discerne the cause from the effect As we liue not or are wise by the essence of God for this is all one as to say that wee are as wise as God so also we are not iust by the essence of God Wherefore nothing is more impious than to say That the essentiall iustice of the creatour is the iustice of the creatures for thereof it would follow that wee haue the iustice of God yea the verie essence of God The cause must be discerned from the effect increate iustice from created iustice 19 Obiection Where sinne is not there is no place for remission or imputation Jn the life to come sinne shall not be Therefore no place there for remission or imputation Aunswere In the life to come shall not bee remission of any sin then present but the remission which was graunted in this life shall continue and endure for euer And that conformity also which we shal haue with God in the life to come shal be an effect of this imputation 20 Obiection Ten Crownes are part of a hundred Crownes in paiment of a debt Therefore good workes also may be some part of our iustice Aunswere There is a dissimilitude because ten Crownes are a whole part of an hundred Crownes But our workes are not a whole and perfect part 21 Obiection It is said that Phinees worke and deede was imputed vnto him for righteousnes Answere The meaning of the place is That God did approue his worke but not that he was iustified by that worke Why we are iustified by christs merit onely We are iustified by the merite of Christ onely 1. For his glorie that his sacrifice might not bee extenuated and made of lesse value 2. For our owne comfort that we may be assured that our iustice doth not depend vpon our owne woorkes but vpon the sacrifice of Christ onely otherwise we should leese it a thousand times Why we are not Iustified partly by faith and partly by works Gal. 3.10 We are iustified not partly by faith partly by works 1. Because works are vnperfect and therefore our iustice also should be then vnperfect Cursed is euerie man that continueth not in all thinges which are written in the booke of the lawe to doe them 2. Although they were perfect yet are they due and debt So that wee cannot satisfie for an offence past by them When ye haue done all that yee are commaunded say wee are vnprofitable seruants 3. They are Gods works who worketh them in vs. 4. They are temporarie neither haue anie proportion with eternall blessinges 5. They are effectes of iustification therefore no cause 6. They are excluded that wee might not haue whereof to glorie 7. If they were part of our iustification our conscience should be destitute of stable and certaine comfort 8. Christ should haue died in vain 9. We should not haue the same way to saluation 10. Christ should not be a perfect Sauiour Why our works are vnperfect therefore cannot merit Now our workes are vnperfect 1. Because we omit manie things which we should doe and doe manie things which we should not doe 2. Because we blend and mingle euil with that good which wee doe that is wee doe good but wee doe it ill The thinges
reuerence him and declare our loue and thankefulnes towardes him by our good workes and obedience Rom. 12.1 J beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God 1. Pet. 2.5 Yee are made an holie Priesthoode to offer vp spiritual sacrifices acceptable to god by Jesus Christ We are to doe good workes also in respect of our selues 1. That by our good workes we maie be assured of our faith Mat. 7.17 Euerie good tree bringeth forth good fruite Iames 2.20 That faith which is without workes is dead Phil. 1.11 Filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and praise of god Now by our workes we must needes know that wee haue faith because the effect is not without his cause and wee must knowe the cause by his proper effect when as therefore we find not in our selues good works or newe obedience we are hypocrites neither haue we faith but an euil conscieÌ„ce For true faith only which neuer waÌ„teth al her fruites bringeth foorth as a fruitful tree good woorkes obedience amendment of life and these fruites likewise discerne and distinguish true faith from historical and temporary faith and so also from hypocrisie 2. That we maie be assured that we haue obtained remission of sinnes through Christ and are for Christes sake iustified before God for iustification and sanctification are benefites linked together which so cleaue together and that necessarily as they neuer can be seuered or pulled asunder For Christ obtained both for vs at once namely both remission of sinnes and the holy Ghost who stirreth vp in vs by faith the study and desire of good works and new obedience 3. That we maie be assured of our election and saluation 2. Pet. 1.10 Giue diligence to make your calling and election sure These proceede from the cause next going before For god hath chosen from euerlasting of his free mercy those onely which are iustified for the merit of his sonne Roman 8.30 Whom he predestinat them also hee called and them also he iustified Nowe that wee haue receiued from Christ iustification which is neuer giuen vnto the Elect without sanctification we knowe by faith And that we haue faith wee perceiue by the woorkes of faith true obedience and true conuersion 4. That by good woorkes our faith maie bee exercised cherished strengthned and aduaunced For they who giue themselues ouer to corrupt lusts against their conscience in them faith cannot be and therefore neither a good conscience neither a confidence and trust in god as beeing appeased and fauourable vnto them For wee haue through faith onelie a feeling of gods fauor towards vs a good conscience Rom. 8.13 Jf yee liue after the flesh yee shal die 2. Tim. 1.6 J put thee in remembrance that thou stirre vp the gift of god which is in thee by the putting on of my hands 5. That by good works we may shew forth and honest our life and calling Ephes 4.1 I praie you that yee walke worthie of the vocation whereunto yee are called 6. That wee maie escape temporal and eternal punishmentes Matth. 7.19 Euerie tree that bringeth not forth good fruit is cut off and cast into the fire Rom. 8.3 If ye liue according to the flesh ye shal die 7. That we maie obtaine corporall and spirituall rewardes which according vnto the promise accompanie good workes 1. Timot. 4.8 Godlines is profitable vnto al things which hath the promise of the life present and of that that is to come Except God woulde haue the hope of rewards and the feare of punishments to be motiue causes vnto good works he would not vse them in admonitions We must doe good woorkes also in respect of our neighbour 1. That wee maie bee profitable vnto our neighbours by our good example and so edifie them 1. Cor 15. All things are for your sakes that most plenteous grace by the thankes-giuing of manie maie redound to the praise of god Phil. 1.24 That I abide in the flesh is more needefull for you 2. That offences maie bee auoided Matth. 18.7 Woe bee to that man by whome offences come Rom. 2.24 The name of god is blasphemed among the Gentiles through you 3. That wee maie winne vnbeleeuers and by our woordes and deedes and example conuert them vnto Christ Luk. 22.32 When thou art conuerted strengthen thy brethren We see now then what are the causes for which we must necessariely doe good workes as also how or in what sense our workes are said to be necessarie for vs vnto saluation to wit not as a cause of our saluation but as mean or way without which wee come not vnto it And after the same sort also it maie be said That good woorkes are necessarie vnto iustice and righteousnes or vnto iustification or in them that are to be iustified namely as a consequent following iustification wherewith regeneration is vnseparably ioined But yet I would not vse these kindes of speaking 1. Because they are ambiguous doubtful 2. Because they breed contentioÌ„s minister occasioÌ„ of cauilling vnto the aduersaries 3. Because the Scripture doth not vse them which must be followed of vs in speaking 6 Whether good woorkes merit any thing before God THIS sixt question ariseth out of the fift as the fourth did out of the thirde For when men heare that wee receiue rewardes by our woorkes they presently conclude that we merit somewhat by them Wherefore wee are to know that good workes indeede are necessarie and therefore are to bee doone also for the rewardes ensuing them but yet that they merit nothing no not the least of gods giftes either corporall or spirituall The reasons hereof are most true and most euident 1 Our woorkes are vnperfect wherefore we can merit nothing by them Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to the other so that yee do not the same thinges that yee would 2 The good workes what euer we are able to doe are all due Luk. 17.10 When ye haue doone all those thinges which are commanded you say we are vnprofitâ—ble seruants 3 Our woorkes are impure and vitious how-euer they seeme most good Isay 64.6 Wee haue all beene as an vncleane thing and all our righteousnesse is as filthy cloutes Phil 3.8 J thinke all things but losse for the excellent knowledge sake of Christ Jesus my Lord for whome I haue counted all thinges losse and doe iudge them to be dongue that J might winne Christ 4 If we doe any good woorkes they are not ours but are belonging to god onely Phil. 2.13 Jt is god which worketh in you both the will and the deede euen of his good pleasure 1. Corinth 4.7 What hast thou which thou hast not receiued We are euill trees if then we doe any good that must needes come from God onely Mat 20.15 Is it
hereby easily appeareth because it is patience to suffer them which it should not be but rather our duty if we ought simply to wishe them neither might wee praie against them God will not therefore that wee wish for euils as euils but as euils are good so wil he haue vs to bear them patiently 3 Obiection What thou shalt not obtaine that thou desirest in vaine But we shal not obtaine neuer to fal into temptation Wherefore in vaine doe we desire it For al that will liue godlie in Christ Iesu must suffer persequutions Aunswere This is a fallacy putting that for a cause which is no cause For therefore desire we that we be not lead into temptation not because we are wholy to be deliuered but 1. Because wee are deliuered from manie things in which we should perish if wee should not request deliueraunce This is a cause sufficient 2. That those euils also into which we fal maie be good and profitable vnto vs. And to those which desire in general deliueraunce wil God graunt these two so great blessings But yet notwithstāding by reason of the remaines of sinne in vs hee wil haue this benefit to be imperfect which neuerthelesse we are to aske vvholy with submitting of our will vnto the will of God and with ful persuasion that in the life to come we shall wholie attaine vnto it Now we are to obserue the order coherence of these petitions 1. The Lord commaunded vs to desire the true knoweledge of God his promise which is the cause of al other his blessings 2. Hee willeth vs to desire that god woulde gouerne vs by his spirite and so continually preserue and confirme vs in this knowledge 3. That euerie of vs maie do and fulfil thereby his duty in his vocation and calling 4. That he would giue vs those things whereby euery one may doe his duty namely corporall blessinges The fourth petition then agreeth with the former because if we must at al be in our own vocation and calling we must liue and haue thinges necessary for the mainteinaunce of our life 5. He adioineth next after the petition of spiritual and corporal blessings a verie fit obiection of our vnwoorthines That thou maiest giue vs spiritual corporal blessings forgiue vs our debts Wherefore the fift petition is the ground and foundation of the rest which being ouerthrown the rest fal to ground For if thou resolue not that thou hast god gracious and fauourable vnto thee how shalt thou haue him to be merciful how shalt thou continu in that knowlege which thou hast not how shalt thou doe thy duty and the wil of God seeing thou art his enemy and endeuourest the contrarie how shalt thou ascribe al things to god how shal they turn to thy saluation 6. After the petition of spirituall and corporall blessinges there followeth lastlie the petition of our deliueraunce from euils both present and to come And from this last petition we returne againe to the first Deliuer vs from all euils both of crime pain both present to come that we maie know thee to be our perfect sauior so thy name may be hallowed sanctified of vs. THE CONCLVSION OR LAST CLAVSE OF THE LORDS PRAIER For thine is the kingdome the power and the glorie for euer and euer AMEN THIS last clause of the praier serueth to confirme our faith and beliefe or confidence of beeing heard obtaining our desire to wit that God will and is able to giue vs those things which we desire Thine is the kingdome The first reason is drawen From the dutie of a king which is to hear his subiectes to defend and preserue them Therefore thou O God seeing thou art our king mightier than al our enemies hauing al things in thy power good and euil euil so that thou art able to represse them good so that there is no good so great which thou canst not giue as is agreeing and standing with thy nature and seeing wee are thy subiects be present and assist vs with thy power and saue vs as who art louing vnto thy subiectes and thy protection and safegard is alone sauing and preseruing He is called a King 1. Because he hath power ouer all creatures 2. Because he is the peculiar King of the Church And the power The second reason is drawne from the power of God Hear vs O God and giue vs what we desire because thou art mightier than all our enimies thou art able to giue vs all thinges and thou only art able in thee alone resteth this power ioyned with exceeding goodnes And the glorie The third reason is taken from the end or finall cause We desire these things for thy glorie Of thee alone the true God and soueraign King we desire and expect all good thinges and so we yeeld vnto thee this thy glory and this thine honour and professe thee to be the autour and fountaine of all good thinges And verily because this glory is due vnto thee therfore also do we desire thē of thee Hear vs therfore for thy glory especially because thou wilt also for thy glorie sake giue vs those thinges which wee desire For what things serue for thy glory the same wilt thou performe and doe but those thinges which we desire serue for thy glory therefore thou wilt giue them vs. Giue vs therefore these thinges that we desire the glory shall returne redound vnto thee if thou deliuer vs. For so shal thy kindome power and glory be manifested Obiection Wee seeme to bring persuasiue and moouing argumentes vnto God whereby we maie moue him to doe what wee desire But in vaine are reasons vsed to him who is vnchaungeable God is vnchangeable Therefore in vaine vse we these reasons vnto him Aunswere This is a fallacy putting that for a cause which is no cause For we graunt this argument in respect of God but not in respect of vs. For we doe not when wee thus speake vse reasons to moue God or persuade him to doe it but to persuade our selues that God wil doe this and to confirme and assure vs that we shal be heard and to acknowledge our necessity and the goodnes truth of god Wherefore these reasons are not adioined to our praiers as thereby to moue god but only to confirme and assure vs that god wil doe what we desire because these are the causes why he doth it Jt shal bee for thy glorie therefore thou wilt doe it because thou hast care of thy glorie Thou art a most good King therefore thou wilt giue these thinges to thy subiectes Thou art most powerful mighty therefore thou wilt shewe thy power in giuing these gifts which are most great and which can bee giuen of none other but of thee alone Amen This is added not as a part of the praier but 1. Because this particle noteth a true and sincere desire and wish wherewith we wish that we maie be heard 2. Because this
manie Sacramentes there are of the new Testament 707 Certain conclusions of the sacraments in generall 708 The confirmation of such of the former conclusions as most require it 711 Of Baptisme VVhat Baptisme is 717 VVhat are the ends of Baptisme 719 VVhat is the sense meaning of the wordes of the institution of Baptisme 722 vvhat are the formes and manners of speaking of Baptisme 724 VVho are to bee baptized 725 Certaine obiections against the Baptisme of Infants refuted 727 VVhat is the right and lawfull vse of Baptisme 730 In place whereof Baptisme succeeded 730 How Baptisme agreeth with circumcision wherein it differeth from it 731 Certaine conclusions of Baptisme 732 Of Circumcision VVhat circumcision is 735 vvhat are the ends of circumcisioÌ„ 736 vvhy circumcision is abolished 736 vvhy Christ was circumcised 737 Of the Lords Supper vvhat the supper of the Lord is 737 vvhat are the endes of the Lords supper 739 vvhat the supper differeth from Baptisme 741 vvhat is the sense or meaning of the institution of the Lordes supper 743 Against the Transubstantiation of the Papists 755 A refutation of obiections framed to confirme consubstantiation 757 vvhat is the difference betweene the Lords Supper and the Popish Masse 761 vvhat is the right and lawfull vse of the supper 766 vvhat the wicked receiue in the Lords supper 767 Who ought to approch to the Lordes Supper 768 Who ought to be admitted to the lords Supper 769 Certain conclusions of the Supper 771 The first appendix or addition vnto the former treatise of the Supper containing certaine principal arguments of the Consubstantiaries against the sincere doctrine of the Lords Supper the Sacramentaries as they call them together with a refutation of them 777 Certain arguments of the Consubstantiaries whereby they goe about to ouerthrowe the doctrine of the Lords Supper together with the refutation of them 777 The shiftes of the Consubstantiaries whereby they go about to elude and shift off certain of our obiections not al for mo are obiected against them 783 Certaine reasons whereby it is proued that the bodie of Christ is not present either In or Vnder or At the bread of the Lords Supper neither is corporallie eaten Vnder With In or At the Bread 786 The second appendix or addition containing arguments whereby the opinion of the Vbiquitaries is refelled the truth of sounde doctrine confirmed 786 The generall points wherein the Churches which professe the gospel agree or disagree in the controuersie concerning the Lordes Supper 790. 791 Of the power of the keies of the kingdome of Heauen and of Excommunication What the power is of the keies giuen vnto the Church 792 Vnto whom the power of the keies is committed 793 Why the power of the keies is necessarie 794 How the power of the keies differeth from ciuil power 797 What order ought to bee obserued in exercising the power of the keies 798 Certaine arguments assoiled whereby some haue endeuored to abolish excommunication 804 THE THIRD PART OF MANS THANKFVLNES Of Conuersion VVHAT conuersion is 825 In what the conuersion of the godly differeth from the repentaunce of the wicked 826 What are the parts of conuersion 827 What are the causes of conuersion 829 What are the effects of conuersion 830 Of good-workes What good workes are 831 How good workes may bee done 833 vvhether the workes of the Saints bee perfectly good 834 How our workes though not perfectly good please God 834 vvhy we are to doe good works vvhether good woorkes merite anie thing before God 839 Of the Lawe of God or Of the Decalog vvhat the Law is in generall 852 vvhat the vse of the lawe is 849 In what the lawe differeth from the Gospell 859 How farre the law is abrogated 859 How the Decalogue is diuided 867 vvhat is the substance and meaning of the Decalogue and of euerie commandement thereof 870 Certain conclusions of the Decalogue 873 The first commaundement 876 The second commandement 886 Of Jmages How farre Images may be allowed to be made 894 vvhy Images are to bee abolished in the churches of christians 894 How they are to be abolished 896 Certaine obiections of the Papistes in defence of Images 896 Of Superstiton 900. 901. 902 Of Traditions 902 903 c. The third commaundement 910 Of an oath or swearing vvhat an oath is 914 By whom we must sweare 915 Of what thinges we are to sweare 916 vvhether all oathes are to be kept 917 vvhether a christian may take a right and lawful oath 920 The obiections of the Papistes praying vnto Saints departed 930 The fourth commaundement 941 Of the Sabboth How manifold the Sabboth is 945 The causes for which the Sabboth day was instituted 947 How the Sabboth is sanctified or kept holy how broken or profaned 948. 953 How the Sabboth belongeth vnto vs. 954 Obiections against the abrogating of the ceremonial Sabboth 955 Of Ceremonies vvhat ceremonies are 958 How the ceremonial lawes differ from the Morall 958 How many sortes of ceremonies there are 958 vvhether the church may ordaine ceremonies 959 Of the Ministerie vvhat the ministerie is 959 vvhat are the degrees of Ministers 959 For what end and purpose the ministerie was instituted 960 Vnto whome the ministery is to bee committed 961 vvhat are the duties and functions of ministers 961 The fift commaundement 962 The sixt commaundement 973 The seuenth commandement 981 Of Marriage vvhat mariage is 984 vvhat are the cause of mariage 985 vvhether mariage bee a thing indifferent 986 vvhat are the 〈◊〉 of married persons 986 The Eight commandement 987 The Ninth commaundement 993 The Tenth commaundement 998 How the Law is possible 100â— what is the vse of the lawe 1002 Of Praier vvhat praier is and howe many sortes of praier there are 1003 vvhy praier is necessarie 1004 vvhat is required to true praier 1005 vvhat is the forme of praier by Christ prescribed 1009 The proeme of the Lords praier 1010 The first petition 1014 The second petition 1017 vvhat how manifold the kingdome of God is 1017. 1019 vvho is King and who subiects in Gods kingdome 102â— The Lawes benefites and blessings 〈◊〉 this kingdome 1021 In what place it to administred 1022 The time of durauâ—ce of this kingdom 10â—â— How this kingdome coÌ„meth why 〈◊〉 are to desire the comming thereof 10â—â— The third petition 〈◊〉 vvhat we â—eâ—â—e 〈◊〉 vvherefore we desire that God 〈◊〉 done and of whom it is done in 〈◊〉 The fourth petition 1027 why we are 〈…〉 corporal blessings 1028 How they are to be desired 1029 vvhy Christ comprised them vnder the name of Bread 1030 vvherefore christ calleth it Our Bread also Daily Bread and addeth This Daie 1031 vvhether it bee lawful to desire riches 10â—2 vvhether it bee lawefull to put vp anie thing for hereafter 1033 The fift petition 1034 vvhat christ calleth Debtes and what Remission of sinnes 1035 vvhy we are to desire remission of sins and how they are remitted vnto vs 1036 The sixt petition what Temptation is 〈◊〉 1039 â—hat is To lead into Temptation 1041 vvhat is To deliuer vs from euil 1042 â—hy thy this petition is necessary 1042 The conclusion of the Lordes praier 1046 Amen 1047 FINIS
sinnes for which Christ hath satisfied cannot hurt but christ hath satisfied for sinnes past and to come Therefore sinnes past and to come cannot hurt vs. Aunswere Nowe knitte and force this reason that wee maie see whither it tendeth Reply That which hurteth not we neede not to eschue sinnes to come hurt not therefore wee neede not beware of sinnes to câ—me Auns 1. The Minor is false For god is offended with sinnes which is the greatest hurt and further sinnes bereaue vs of that conformity with God purchase bodily paines vnto the faithful But we are to distinguish between these questions 1. How a reasonable creature may be iust before god 2. Hâ—w maÌ„ being a sinner may be iust before god 3. Whether a reasonable creature may merit or deserue ought at gods hands To the first question we answere That a reasonable creature may be iust before God by the conformitie with the law inherent in him as blessed men and Angels are iust To the second That man being a sinner is iust by the imputation onely of Christs merit and of this question is our speech when we speake of iustification To the third That no reasonable creature can deserue ought at gods hands Luk. 17.10 When yee haue done all say Wee are vnprofitable seruantes For neither is Christes obedience verily any merit in this respect as if any good came to God by it but in respect of the dignitie of the person bicause it was Christ that suffered it is called merite But a man which is a sinner cannot bee iust before God 1. Because before his iustification his woorkes are corrupt 2. Also after his iustification the works of a man which is a sinner are vnperfect 3. And when they are perfect as in the life to come they shal be yet can we not satisfie for the sinnes past for we owe those workes when we doe them 5 How Christes satisfaction is made our iustice and righteousnesse THIS question is adioined because it seemeth absurd that we should bee iustified by that which is another mans Christs satisfaction made ours two waies 1 By God imputing it or applyeng it vnto vs. and not ours The satisfaction or iustice of Christ is made ours or applied vnto vs two waies that is by a double application The former application is Gods who in respect of that fulfilling of the Law perfourmed by christ accepteth vs and applieth the same vnto vs that is he imputeth it no lesse than if wee had neuer sinned or at least had paied and suffered sufficient punishment for our sinnes For albeit to iustifie signifieth to make iust yet in the Church it signifieth another thing and is taken in another sense Or god doth applie it when hee imputeth the fulfilling of the Lawe perfourmed by Christ vnto vs euen as if it were perfourmed by vs neither wil at all punish vs. But to impute is to accept christs satisfaction performed to this end that it might be our iustice righteousnes 2 By our selues applyeng it vnto our selues We then also applie vnto vs the fulfilling of the Law perfourmed by Christ when we are stedfastly persuaded that God doth impute applie giue it vnto vs and for it reputeth vs for iust absoluing vs from al guilt Without this application the former is not at all and this latter is also from God For God first imputeth vnto vs Christes satisfaction then he engendereth faith in vs whereby wee maie applie the same vnto vs. Whence also it appeareth that Gods application doth go before is the cause of our application which is of faith albeit his is not without ours as christ also saith Ioh. 15.16 Ye haue not chosen me but I haue chosen you Moreouer wee may then bee assured and certaine that the righteousnesse or satisfaction of Christ is imputed vnto vs of God When wee may be assured of Christs satisfaction imputed vnto vs. when wee earnestly desire the grace of God and feele the holy ghost to work in vs a true confidence in the Mediatour of the faithful That which we haue nowe spoken of both applications both gods and ours doth manifestly shew what is meant in this place by iustifieng Which is that to iustifie is not to make one iust who is vniust but to repute him for iust and righteous who is vniust and to absolue the vniust and vnrighteous from al guilt and not to punish him and this for anothers iustice and righteousnesse imputed by faith vnto vs. Obiection But to iustifie is to make one iust who is vniust Aunswere This indeede is true in general but in the Church it is taken otherwise For the legall iustification is a woorking of iustice and righteousnesse in vs as in one subiect But the iustification of the gospell whereof wee speake here is a farre diuerse thing For the subiect of that iustice and righteousnesse which is made ours by the Gospels iustification that is whereby being appplied by faith vnto vs wee are reputed iust and righteous is Christ himselfe and wee are onely the obiect of this iustice and the matter about which it is conuersaunt but the matter wherein it is inherent is Christ only 6 Why Christs satisfaction is made ours THE perfect fulfilling of the Law performed by Christ for vs is made ours or applied vnto vs The cause of Christs satâ—sfaction applied imputed is in God onely not in vs. through the alone and free mercie of God as who from euerlasting did predestinate vs and freely chuse vs to whom he might apply of his mere grace by faith that iustice and righteousnesse at his appointed time Wherefore al imagination and affirmation of merit is to bee taken awaie as which fighteth with the grace of God and is a denial of his diuine grace For the grace and mercie of GOD is the onely cause of both applications Hee of his goodnesse infinite and passing measure applieth Christes merit vnto vs and maketh that we also may apply the same vnto vs. The cause therefore why this application is wrought is in God alone but not at al in vs that is it is neither anie thing foreseene in vs neither also our apprehension and receiuing of this iustice For all the giftes and graces which are in vs are effectes of the application of Christes merit and therefore that merit of Christ is no waie applied vnto vs for the workes sake which we doe but this is done as the Apostle teacheth Ephes 1.5 according to the good pleasure of his wil. WhereupoÌ„ also it is said 1. Cor. 4 7. What hast thou that thou hast not receiued And Ephes 2.8 By grace are ye saued through faith and that not of your selues it is the gift of God And here it is to be obserued that to bee saued by the grace of God and to be iustified by faith are not all one for that signifieth the impellent or motiue cause in God this the instrumental cause in vs whereby we apprehend the righteousnesse