woord of the Gospell pertayneth too euery seuerall persone Wherfore as touching those that wee speake of there is found in them no stubbornnesse against the Gospell but onely originall corruption whiche notwithstanding is euen of it self alone sufficient to damne the reprobates Besides this although the condition of beléeuing bee annexed yet doth not the ordinance hang vpon that but rather that hangeth vppon the ordinaunce as which goeth in order before all other inferior causes Else see howe false and vnreasonable thinges insew For it will folowe that God in deuising with himselfe did firste set before him his whole woork as already finished and that accordinge as he saw his woorke should bée disposed of itselfe and not by him that made it he should therupon take occasion too determine that is too say too appoynt eyther too saluation or damnation Or if yee like better that god himselfe was vncerteine how the performing or not performinge of the condition woulde fall out Then must it bée concluded that Gods ordinance hangeth in suspence and that the determination of the case as Austin trimly sayeth is not in the power of the potter but of the clay And herevpon wil be grounded another false opinioÌ„ namely that faith hath not his beginnyng of God but of the will of man if it bee so that Gods foresight gaue him cause too determin vpon his choise Neither is it too the purpose to obiect that faith is not foresene forasmuch as it is a gift of god that commeth in by the waye but that corruption and vnbeleefe are foresene which are naturall in man after his fall For the reason of the contraries requireth in any case that loke in what degrée faith is placed in the ordinance of Election euen in the same degree must faithlesnesse or vnbeeleefe bee placed in the ordinance of reprobation Therefore if ye make faith foreknowen too bee the cause of the ordinance of election which is vtterlye a poynte of a Pelagian and therefore repealed by Austin you must needes deeme the same also of vnbeleefe in the contrarye ordynance of reprobation And on the othersyde if yee submit faith vnto the sayd ordinance as you needes must for wee be chosen to the intent to beleue and not bicause wee wold or should beleue you must nedes also in the contrary member submit vnbeleefe to the ordinance of reprobation Quest VVill you then make the ordinance of reprobation to be the cause of vnbeleeue as wel as you make the ordinance of election too bee the cause of faith Answer No. For the ordinance of election is in déede the efficient cause of faith But corruption or vnbeleefe with the fruites therof are in such wise put vnder the ordinance of reprobation as that the will of man is the first efficient cause of them and yet notwithstanding they be subiect too the ordinance bycause that although it bee not throughe the ordynance yet is it not besydes the ordynance nor without the ordynance that those thinges happen whereof the fayling cause and not the efficient cause is grrounded in God as I sayde afore For like as they onely beléeue in whom God createth fayth euen so through Gods forsaking of mannes wil sinne is krepte into mankynde and there abydeth yelding ill fruit in as manye as God listeth too leaue vp too their owne lustes that they may bee the cause of theyr own damnation whervntoo they are also inregestred and appoyncted from euerlastinge Furthermore that I may retyre vntoo the other question whatsoeuer is sayde of the forenamed condition whiche is annexed too the ordinaunce as who should saye that the ordinance depended vppon the condition it is vnfitly spoken .. For the ordinance of sauinge the elect sort is another thinge than the verye glorifiynge of the elect and the ordinance of dampning the Reprobates is another thinge than the verye damninge of them in somuche as the ordinaunce it selfe must needes bee distinguished from the execution of it The execution than of the ordinaunce of election that is too wyt the saluation of the chosen dependeth vppon faythe that taketh holde of Christe and the execution of the ordinaunce of Reprobation that is too wyt the dampnation of the castawaies dependeth vppon synne â—nd there fruites thereof accordinge tâ—o this saying of the Prophet thy destruction O Israell commeth of thy selfe And of this ordinance of choosinge some men too bee saued by grace and of refusing othersome too bee dampned through their owne sinnes we know none other cause but this one namely that the Lord who is both incomparablye mercyfull and incomparablye rightfull will bee glorifyed in that wise He that holdes not himselfe contented with this for asmuche as hee seeketh some hygher thynge and some rightfuller thinge than Goddes will hee is worthely reprooued by the Apostle for a â—rabler Quest Ergo God hateth some not for their sinnes sake but because he listeth so too doo An. This is a slaunderous obiectioÌ„ For it is certeine that God hateth no maÌ„ but for sinne for otherwise he had hated hys owne work But it is one thing to hate and another thing to ordeine one to iuste hatred For the cause of the hatred is manifest namely euen sinne but why God appoynteth whoÌ„ he listeth vntoo iust hatred thoughe the cause bee hid from vs sauinge too the ende hee may bee glorified yet cannot it not be vnrightuous toÌ„sideringe that the will of God is the only rule of rightfulnes For if wee speake of this soueraigne will of God which ordereth disposeth the causes of all thinges wée must not say that a thinge ought too be rightful before God should wil it but contrarywise that God must firste wyll the thynge beefore it can bee ryghtfull whiche who so considereth not shall reason but confusedly of this matter Quest But yet for all this God seemeth too bee a regarder of persons if he yelde not alike vnto all that haue done alyke For in this poincte all men are like that they bee corrupted by nature spred into them from Adam An. Nay trulye it foloweth not of necessitye that whosoeuer yeeldeth not alyke vnto like shoulde bee an accepter of persons but he onlye whiche yeldeth not alyke vnto lyke because hee is parciallye mooued by some circumstaunces that accompany the person it self as if two men were offenders alike the iudge shoulde acquit the one of them bicause he is rich or his kinsman or his countrieman For these be the persons that may not bee regarded of him that will iudge vncorruptlye But I pray you let vs put the case y two men bee indetted vnto you both in like somme and both vppon like conditions Nowe if of your liberalitie you forgiue the one his dette and exact the other mans dette accordinge too extremity of law shall there bee any excepting of persons in this behalfe What if some souereigne hauing a cupple that offend alike doo of his meere grace parden
perfecte in Christe at the sight of whome our most gracious father who notwithstandinge is a continuall enemy to al vnclennesse and filthynesse may holde himself appeased as he that is both singularly iust and singularly mercifull Quest But why dooth he not sanctifi vs fully out of hand Answere Nay rather you may maruel at his goodnes in y he drepeth any litle drop of regenerating grace into any man And yet why he should delay the full sanctifiynge of vs vnto another worlde there be many causes wherof the chéefe are twoo The one is for that wee be but of a weake faith therfore as much as in vs lieth we hinder the effectualnes of the holy ghoste The other is that in as muche as we be saued by mere grace not by works he y glorieth shoulde glory onely in the lord For if this holinesse were perfecte in vs then shoulde our rightuousnesse also bée perfect or cleauing in vs and so consequently Christ should not substantially properly bée our Sauiour but onlye an instrument to dispose vs after suche maner as we might afterwarde iustifye our selues by our owne rightuousnes which is flatly the foule detestable errour of the halfepelagian Sophisters Que. You saye then that betweene our sanctification our rightuousnes ther is such a proportionable resemblaunce that looke how great the one is so great also is the other An. Yea in deede For trewe sanctification cannot bée ydle and suche as a fruitefull trée is suche also is the verye fruite of it Wherfore inasmuche as our vnderstandinge is partlye inlightened with the knowledge of the trew god wee doo also partlye knowe him Forasmuch also as wee partlye assent to Gods promise and applye the same to our selues therefore wee doo partly beléeue And because our will is partly chaunged therefore we partly will well worke well Que. VVhat meane you by this partly An. That is to say not perfectly but only so farfoorth as wée bee borne anewe so as in one selfsame ground howbeit in diuers respectes there is cleannesse and vncleannes light and darkenesse beliefe and vnbeliefe good will and will declininge from good and spirite and fleshe Quest VVhat meane you by Spirite An. All the powers in man aswell superior as inferior so farforth as they bee sanctified or regenerated Quest And what call you fleshe Ans In a man that is not regenerated I meane thereby the whole man euen as muche as is of him wythin and wythout from toppe too toe And in a man that is regenerated I meane agein al his powers so farfoorth as they bée not sanctified or regenerated Quest But Iohn saith that the children of god sinne not An. The same sayeth also that they are â—yars whiche say they haue no sinne Therefore they be said not to sin bicause that although sinne dwell in them yet it reigneth not in them For the spirit fighteth in them against the flesh at length shall gette the vpper hande And in consideration hereof the regenerated onelye may rightly saye the euill that I would not doo that doo I and the good that I would doo that doo I not Quest Euen the natural reason that is in any man vnregenerated dooth oftentimes striue against his lustes And thou knowest that vertue consisteth in subdewinge the vnreasonable parte of the minde vnto reason An. What is to be thought of the Philosophicall vertues I haue aunswered afore I graunt there is a certaine warenes a certaine conscionablenes lefte in man to reprooue and after a sorte also to restraine the headinesse of the affections too the intente that euerye man maye bée vnexcuseable And therefore as for the philosophicall distribution aâ— it were of the partes of the soule and the thinges that y write coÌ„cerning meannesse I not onely reproue thâ— not of any vntruthe but also praise and commend them as remnants of y image of god Neuerthelesse I saye y the distribution of mans partes whyche the holye ghost teacheth vs is farre after another sorte matchinge the naturall man the spirituall man the inner man and the outter man the new man the old man and the flesh and the spirit one against another And in those names by whiche vice is noted he betokeneth also euen the souerein and ouerrulinge part of y mind whiche the philophers make so great account of and finallye whatsoeuer man hathe of nature without the grace of regeneration Que. Is not reason reason then Ans Yes vndoubtedly and it alwayes becommeth better sighted by serchynge but yet it is alwaies faultie till it bée regenerated For first formest euen wheÌ„ it vnderstandeth and discerneth the good it vnderstandeth it not ne discerneth it not as it ought and shoulde doo by reason on of the original corruption which the Philosophers could not so much as once â—…istrust Moreouer in many euen of the â—…eightiest matters it not only séeth not the truth but also vtterly and of set purâ—ose fighteth against the truth Quest I beseeche you confirme these thinges with examples Ans I will. Although the Philosophers write many things notably and very exâ—ellently concerning God the souereigne good yet notwithstanding which of theÌ„â—ll hath by his naturall insight perceiued â—he one substance of the Godhead in the thrée persons And yet there is none other knowing of the souerein good that 〈…〉 either true or that worketh saluation Que. But yet it is sayd that Trismegistus specially the disciples of Plato taught â—ome such like thing Aunswere It may bée that some men haue come to â—ome darke knowledge of this misterie â—…eliuered ouer by the Patriarks written 〈…〉 holy writings but away with y toyes â—f those men y séeke for the truth of these â—hings in y writings of the philosophers For when they come to the poinet to lay â—…rth the nature of god after they haue said many thinges accordinge to truthe hoâ—… sodeinlye do the cunningest of them slyâ— away to fondnes as the Apostle ryghtly sayth For from whence comes theyâ— multitude of gods from whence commeth their deuidinge of the godhead inâ—â— greater goddes and lesser goddes From whence comes the frantyckenesse of the Epicures From whence comes the stoicall necessitie too binde euen the god â–ª head it selfe FroÌ„ whence hath Aristotle his dotages dreaming that the worlde iâ— without beginning and without ending and takinge awaye all particuler prouidence And yet I wyll ouerslyp other toyes innumerable confuted in so many places by Aristotle himselfe To whom I pray you may we wyte the comming in of all superstitions but too this noble Ouer ruler Furthermore if wée come downe vnto man whiche of the philosophers coulde know himselfe seyinge hée knewe not the originall of the firste man and his fall Yea truely what can be imagined more awk more brainsik or more monstruous than the sayinge which many men cease not to father vpoÌ„ Aristotle the wittiest of all
couert motion of Pharaos harte tended too the executinge of that whiche the Lorde had ordeined That the Chaldies were ordeined to punishe the euil Israelites to narture the good the prophets had foretold it a thousand times yea and that in such wise as Nabuchadnezer had receiued expresse commaundement conceruinge the same thinge in so muche as the Lord doth also call him his seruaunt Yet did not the lord coÌ„maund the Chaldies anye suche thinge by name but as Ezechiell wryteth giuing ouer y kings hart partly to Sathan and to his Soothsayers and partly to his owne lustes he inclined him of his owne swaye to performe that which God had determined How much more must wee beleeue the same to be doone as oft as the lord vseth the thinges that want reason or also that bee vtterly without life as his executioners For so did he call the Flyes Froggs Gressehoppers Hayle and death too punishe Pharao So also sayeth the wysest of all men that euen the very Lottes fall not out at aduenture For all thinges serue by a secret motion to execute gods ordinaÌ„ces But this difference there is that the good instrumentes do nothinge but through faith that is to say vpon assurance that they be called to that which they doo and with a minde settled too obey But as for the euill instrumentes forasmuch as they bee led with a blynde bayrde by Sathan and their own lustes and haue an eye too nothinge lesse than to the obeying of God against whose expresse woord they eyther know or ought too know that all their intentes and purposes doo fight therefore they serue not the Lord although God doo secretly vse the trauell of them euen agaynst their willes in suche wise as they doo not any thinge else than that which the wonderfull woorknâ—aister himselfe hath ordeyned Quest Then let vs stay heere coÌ„cerning Gods eternall prouidence froÌ„ the which I se not that any thing at all may be exempted and let vs if it please you proceed to predestinatioÌ„ which I wold first and formest haue described vnto mee An. Predestination being considered in generall is nothinge else but the same thing that wee haue called gods determination or ordinance howbeit as hauinge regarde to the end or worke of the very ordinance For there is nothinge whiche the wise creatour of all thinges who doubtelesse hath neyther made any thing â—naduisedlye nor can bée deceyued or â—lter his purpose hathe not ordeyned â—othe too myddle endes and speciallye â—oo some one vttermoste poyncte of all But custome hath wonne that predestiâ—ation is considered chéefelye in the gouerninge of mankinde Thus therefore doo I describe it I saye it is gods euerlastinge and vnchangeable ordinance goinge in order before all the causes of saluation dampnation whereby god hath determined too bee glorified in some by sauinge them of his owne mere grace in Christe and in othersome by dampning theÌ„ through his rightfull iustice in Adam and in themselues And after the custom of the scripture wee call the former sort the vessels of glorye and the elect or chosen that is too say folke appointed to saluation from before all worldes throughe mercy and the other sort wee call reprobates or castawayes and vesselles of wrath that is to say appoincted likewise too rightfull dampnation from euerlastinge eyther of both whiche God hath knowen seuerallye from tyme without beginninge Question But it is a harde case too saye that there be some foreappointed to damnation and therefore thou knowest that many referre the woorde predestinatioÌ„ onely too the chosen and that they say rather that the Reprobates are foreknowen An. I Inow what that meaneth Many were afraide least they should make god the cause of the destruction of the reprobates and also report him too bee cruell if they should confesse that the reprobate also are predestinated of god But they needed too haue feared none of both as shal be shewed in dew place Againe that is but a fond startinghole For if foreknowledge as they call it cary the force of a cause no lesse than predestination doth then say they that which they wold not say But if it haue not theÌ„ may they also say the God is not the cause of the saluatioÌ„ of them that be predestinated For why The Apostle in reckeninge vp the causes of the saluation of the chosen setteth downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which these men interpret foreknoweledge in y first place Yea and Luke setteth downe the same foreknowledge as the grounde worke of our redemption Rightlye therfore dooth Austin acknowledge predestination on both sides althoughe he do now and then shole out the predestinate sorte from the foreknowen But let vs away with this stryfe aboute termes My meaninge was only too shew that I had don aright in setting down predestination for a generall terme wherof there bee two particular sortes which notwithstandinge doo meete together and that is a thinge inespecially to bee marked no lesse in the ende than in the head and originall beginning For the headspring of them both is the ordinaunce of god And both the wayes which are as it were cut out from this head doo meete agein in the vttermost poynt that is too witte in the glory of god These thinges being set down too the end I may answer to that exception of thine namely that it seemeth a hard case that ther should be som predestinated vnto death I say that these thinges insewing séeme vnto mee much harder Namely that god shuld not haue forepurposed som certain end with himself in creating men howbeit that euen as the vnwisest woorkeman of them all doo rightly witnesse the end is the firste thing in the intent of the dooer That god in creating men purposed an end to himselfe which aferwarde should fall out incertainly that is too wit in such sorte as it shold rest in the power of the clay not in the power of the potter too make the thinge come too passe or not come too passe which the workmaister had purposed That god knowinge the will of hys owne handywork should alter his owne purpose so that whereas he had determined too saue all in Christe yet notwithstandinge hée should alter his minde and destroy all such as would not incline too that purpose For all these things say I do of necessitie folow their opinioÌ„ which vphold that such as perish do perish contrary to Gods appoyntement And least wee may séeme too wander without our listes that is to say not to deale by onlye consequences of reason First I say that all opinions whiche striue agaynste the iuste proportion of faithe of which sorte this must needes bee one the graunting whereof is accompanied with so manye wicked things are plucked in péeces by the holy Scriptures Secondely I saye that as oft as the scripture maketh mention of the predestination of the chosen sorte so often is the predestination of the Reprobates confyrmed
lykewise in asmuche as the cause it selfe requireth that whereas some bee chosen vntoo life the refidewe must bee vnderstode too be appoynted vntoo death Furthermore seinge that the vessels of glory bee said too bee predestinated too glory the ouersetting of flatte contraries doth vtterly require that wee should conster the vessels of wrath to bee such as are predestinated vntoo death Quest But here it is noted that when the Apostle intreateth of the vessels of glory he vseth a woord that importeth doing when he speaketh of the vessels of wrath he vseth a woord that importteth suffering Ans I graunt that if it be demaunded of the middle causes whereby the vessells of wrath are caried too the wrath that is appointed for them they themselues are the onlycause of theyr owne damnation But truly this distruction is toyish For Luke iutreating of y elect vseth a participle of the passiue voyce saying as many as were ordayned to euerlasting life What was that of themselues and not rather of the mere grace of god Besides this it is nothing to the matter For we intreat not of saluation or damnation but of the ordinaunce too Saluation or dampnation which disposeth ordereth the very causes of executing theÌ„ therefore in no wise hangeth vpon them for that is altogether aboue the skies as the old prouerb sayeth To be short whither is it harder to say y some bee predestinated to dampnatioÌ„ than to saye y they bee registred to daÌ„pnatioÌ„ long agoe as sainct Iude speaketh or to say y they be appointed to wrath as Paule speaketh Lastly I said not y the dampnation of the reprobates is the ende y god purposed vpon in his fore ordinance but his owne glorye Neither also did I simply saye y the Reprobates were appoincted to daÌ„pnation but I saide they were ordeined too Iust damnatioÌ„ shewing therby that although no man be dampned but such as the lord hath ordayned to damnation for otherwise the aforesaide blasphemies that I spake of wold folow of necessity yet are none damned but such as are founde too haue in themselues iust causes of dampnatioÌ„ What falsnes theÌ„ or what roughnes hath my foresaid sayinge in it Quest You seme to be disproued by this saying God will haue almen saued and by such other like vniuersall sentences An. Then say thou that some bee dampned whither God will or no or else confesse that the saide text must bee taken otherwise which thinge the promises also doo shew namely which thâ—â—ge euen the scholemeÌ„ themselues haue espied y therby must be ment not the particulars of all kinds but all kindes of particulars 〈…〉 speake more plainly so as it may be not an vniuersall but an indefinite proposition which ought to be interpreted thus rather that is to wit that god will haue anye maner of men too bee saued which self kinde of spéeche Mathew vseth when he sayeth that the Lorde healed all sykenesses and diseases that is to say al sorts or kindes of diseases accordinge as bothe Latinmen and Englishemen doo nowe and then speake For I praye you dare anye man saye that God will haue all men saued yea euen thoughe they continewe in vnbeléefe too the verye laste gaspe Truelye no. For if it bée the fathers wyll that hée whiche beléeueth in the Sonne shoulde not perishe it foloweth that it is his will also that whiche beléeueth not in the Sonne shoulde perishe And therefore those two thinges namely Too bee saued and too come to the knowledge of the truthe must bee yoked together so as it maye bee vnderstoode that God will haue those onely too be saued whom he vouchsaueth to com to the knowledge of the truth But faith which is this trewe knowledge lyghteth neyther vppon all men nor yet vppon the ronner or willer as the Apostle witnesseth but commeth of Gods mercye and lighteth vpon them only which as Luke sayeth are ordeined to euerlastinge life and whose harts as the same Luke writeth God openeth so as they take heede to his word Then must we vnderstand that gods predestination extendeth to all sortes of men that is too wit both Iewes and Gentiles priuate persons and magistrates men and women olde men and yongmen slaues and gentlemeÌ„ suche as bee giltye of manye sinnes and suche as be giltye offeawer sinnes For these only suchâ— other like are the circumstances y are included in y foresaid sentence Quest VVill you then make electioÌ„ to bee particular Ans And I woulde fayne knowe if the man bee in hys right wyttes that imagineth Election too bee vniuersall For trulye he that taketh all maketh no choyce and hee that chooseth a thinge out froÌ„ two other things or mo must needes bee saide too refuse or forsake the things that he chooseth not Quest But surely the calling and promis are vniuersall Ans Understande them too bee indefinite yea and that in respecte of certaine circumstances of whiche I haue spoken and thou shalt thinke the rightlyer And so altogether are those things also too bee taken whiche diuerse lerned men of our time haue written about this controuersie Or else see how very reason of necessity confuteth that vniuersall callinge For if yee meane it of the calling by the preaching of the woorde it is not trewe that all men are or euer were yea or euer shal bee called so seuerallye hereafter For howe manye haue died doo dye and shall die before they haue hard aught at all of this woorde But if ye take it to bee ment of the other calling whiche hath a muche larger scope namely of the beeholding of nature wherby is vnderstoode that whiche may be knowen of god not euen this nother is so vniuersally trew as that it comprehendeth euery seuerall person For how many haue died dayly doo dye in such age as is vtterly vnfit for that contemplation There can not nor may not any calling and muchlesse any election bee warranted too bee vniuersall but onely too bee indefinite and that must also be only with an exclusion of these certein circumstances aforesaid Quest But what if wee say that all men are called vniuersally to saluation vnder condition that they beleue therfore that saluation is offered vniuersally as in respect of God which calleth and that the fault why this calling is not vniuersally of effect is not in God but in the stubbornnes of the vnbeleuers which refuse the good turne that is offred them Ans This doubtlesse is trew in some respect For no doubt but the stubbornnes of the vnbeleeuers is the thinge that disappointeth the application and efficacy of the promises that bee offered No dout also but calling hath a larger scope than election But yet your supposalls are neither truly ynough nor fitly enough spoken For first wee haue shewed that not euen the outward calling whither yee looke to that which is naturall or to that which is doone by the
tuousnes is ours by imputacion Abrahams rightuous nesse Rom. 4. 3. Rom. 5. 1. 9 Obiection a gainst this that faith is the free gyft of God by Christ Eph. 1. 4. Rom. 3. 24. 2. Tim. 1. 9 1. Ioh. 4. 19 Phil. 3. 12 Rom. 5. 6 8. 10. The thinges that wee attaine in Christ 1. Cor. 1. 30 what wisedome is Luke 1. 77 Coll. 2. 3. Mat. 17. 5 IustificatioÌ„ or rightuousnes Ephe. 1. 4. Iames. 2 8 c. Math. 1. 20 Luke 1. 35 Math. 3. 15 Iohn 17. 4. Ioh. 19. 30 Phi. 3. 9. 10 1. Pet. 2. 22. Obiection against rightuousnesse by Imputation Phil. 28 Obiection against the sufficieÌ„cy of christs rightuousnes for any but himselfe Gall. 4. 45 The partes of rightuousnes SaÌ„ctificatioÌ„ or holinesse â— Iohn 3. 9 Mat. 1. 18 20. Luke 1. 35 Rom. 8. 3. Col. 2. 9 2. cor 5. 19. Christe the second Adam Rom. 5. 18 19. 1. co 15. 45 Of our dubble birth Iohn 3. 4. 5. Rom. 5. 18 Our sanctification in Christ layde forth more plainely Rom. 8. 3. 4 An obiectioÌ„ against sanctification by imputatios Rom. 7. 25. Gal. 5. 17 Rom. 12. 1 vvhy vve be not fully holy in this life 1. Cor. 1. 1â— The proportionable resemblance betvveen hâ— linesse and rightuousenesse Luke 6. 44 1. Cor. 13. 12 Spirite Fleshe 1. Iohn 3. 6 Of sinninge and not sinninge 1. Ioh. 1. 8 Rom. 7. 15 Of naturall reason the poure therof Rom. 1. 20 Rom. 3. 11 12. He meaneth Reason Reason is vt terly blind in matters concerninge god maimed in matters concerninge maâ— Iohn 5. 23 Iohn 17. 8 what the knowledge of the olde philosopher was as touching God how litle too be regarded Rom. 1. 12 That is too say Reason Obiection of misagreing of the christen di uines Rightuousnes by comparison Math. 7. 17. 1. cor 4. 4 Rom. 4. 2 Tit. 3. 5. Obiection in excuse of mans vnablenes by nature Rom. 5. 15 16. c. A suttle shift to chalenge some peice of rightuousnes vn to man. Psal. 5. 5 Rom. 2. 10 Rom. 1. 17 6. 23. Heb. 12. 2 A pursewing of the former obiection Hire wages reward and recompence Rom. 4. 4 Luk. 17. 10 Of geuing to the worker 2. Cor. 5. 10 woorkes make not men rightuouse Math. 7. 17 18. Ro. 15. 16 good works bee needfull to saluation Rom. 8. 14. 1. Iohn 3. 7 Iam. 2. 21 22. Of faith that worketh not till it be very late Luk. 23. 40 c. Damninge for euill woorkes Rom. 6. 32. Rom. 3. 20. Oddes or difference in punishemeÌ„t Mat. 10. 15. Oddes in glorie 2. Cor. 9. 6 Obiection to proue that workes deserue A popish Epicurish obiection Rom. 4. 4 Rom. 7. 7 Ceremonies abolished by christe workes of preparation Ro. 4. 6. 15 Obiection of reward dew by couenant Gal. 3. 10 why works bee called good wheras they merit not what is meÌ„t by redemption The conclusion of the things afore saide Acts. 16. 14 Ephe. 2. 8 Phil. 1. 29 To whom faith is giueÌ„ What prouidence is The prero gatiue of Prouidence Obiection against gods Prouidence Note this Another obiection against the same Gods prouidence resembled by a clocke Ezechiel 1 5. c. Examples of Gods prouidence Ioseph GeÌ„n 45. 7 50. 20 Sathan an instrument of Gods prouidence Madianitâ—â— Iudg. 7. 22. 2. Kings 12 22. Achitophell 2. Kings 15 34 17 14 23. Absolon 2. kinges 17. 23. 2. Kinges 18. 9. c. 1. Pet. 3. 17 1. thes 3. 3. 4 Gal. 6. 14. 2. cor 12. 9 Act. 2. 23 4. 28 Rom. 8. 22 Eph. 5. 25 The Instruments of christs death Luke 22 3. 4. Iohn 12. 6 Mat. 27. 18 Iohn 19. 8 Obiection against the foresaide examples Difference betweene â—â— and By Rom. 8. 14. 1. cor 12. 11 Eph. 1. 11 Ioh. 14. 17 Rom. 1. 26 28. 2. tim 2. 2â— Permission or sufferaÌ„ce willingnes How euill persons performe Gods will. Rom. 9. 19. Psal. 5. 5 Mark. 3. 35 Obiection against prouidence bycause God created all things good Why the blissed Angelles neuer fell nor neuer shall An obiectioÌ„ that God should be the author of euill The necessitie inforceth not mannes will. Math. 26. 54. 56 Iohn 13. 11 18. Ioh. 19. 36 Actes 17. 3 Necessitie of sinning excuseth not sinne Rom. 7. 14 Iohn 8. 36 Rom. 8. 7. The conclusion of the discourse coÌ„cerning prouidence Of fatherige euill vppon god god willeth none iniquitie Psal. 5. 4 â–ª How God willeth or not willeth euill Rom. 5. 15 1. Pet. 3. 17 Of sufferaÌ„ce willingnesse Obiection against the foresaide allegations Gen. 45. 8 Psa 1 c 5. â— Iere. 25. â— Ezechi 21 21. c. Exod. 7. 18 Prou. 16. 33 Difference betweene the good in strumentes the bad in executing Gods vvill vvhat predestinacion is A worldly ouer scrupulous dout Rom. 8. 19. Actes 2. 23. Augustin de Ciuit. Dei lib. 19. ca 1. Twoo sorts of predestination The answer to the doure or obiectioÌ„ last afore named Rom. 9. 22 23. Another obiection vpoÌ„ a distinctioÌ„ of termes Acts. 13. 48 Iude. 4 1. Thes 5. â— 1. tim 2. 4 The right vnderstanding of all generall or indefinite propositions concerning prouidence and predestination Math. 4. 23. Iohn 6. 40 Eph. 28 2. Thes 2. 3 Rom. 9. 1â— Acts. 13. 48 Acts. 16. 14 Election must needes bee particular vvithouâ— anâ— peremptory or precise excepting of any persons Rom. 1. 19. Stubbornnes is the let of the effectual workiÌ„g of gods promises Mat. 20. 16 ConditioÌ„ of beleeuinge Absurdities folowiÌ„g vppon the fore said questioÌ„ The nature of contraries in reasoning The causes of vnbeleefe and of faith are subiect to gods ordinaunce Difference betweene Gods ordinance the execution of his ordinance Iocl 13. 9. A right popishe and worldly obiection Differnce betwene hating and ordeining too iust hatred Whither there be any accepting of persons with God. Rom. 9. 21. How God shapeth both the choseÌ„ the reprobates out of one lump The wilfull vnreasonable obiection of the worldlinges Ro. 8. 14 Nedes must the reprobates perish the cause therof The middle causes betweene the ordinance of predestination and the end of it Rom. 8. 28 c. Rom. 11. 35 Rom. 9. 22. Remedies ageinst the temptation of particuler predestination Phil. 2. 13. 1. Ioh. 3. 10. Ro. 8. 15. 16 Psal. 42. 11 Other â—o comfortable remedies PerseueraÌ„ce or holding out to the ende Howtrewe faith the effectes of it ar interrupted Marke too know an elect from a worldling vnelected â–ª or from a reprobâ—te Rom. 7. 13 Rom. 7. 15 19 Rom. 7. 25. No man must bee hastely deemed for a â—eprobate
the nurrishment of bodely foode â— suchwise as maye be to the sustenance â— his lyfe it behoueth hym to haue it â— farfoorth his owne as he may euen â—te it So also to the intent wee may â—cke the iewce of the spirituall and â—dles lyfe out of Christ it behoueth vs â— take holde of him with the mouth of â—â—th and spiritually as it were to diâ—st him into vs As for Paules place â—â—â—erning Christs taking of mans naâ—e vnto him it cannot be fitly applied â— this matter for according to that all â—â— wythout exceptioÌ„ might say they be Christes members which thinge the Apostle setteth downe as peculiar to the Churche alone and so also dooth the reâ—semblaunce of bodily wedlocke importe For euery man and euery woman are not one flesh but eche man is one flesh with that woman whose husband he is and eche woman is one fleshe with that man whose wife shee is And therfore this cupplinge into one fleshe is not of nature but of couenaunt and so also is our coâ—iunction with Christe into one spirit â–ª Too conclude If the Apostle had ment so as you say namely that Christe hath knit himselfe vntoo vs buâ— by his Incarnation and that wée be ioyned vnto him but by faith he should rather haue sayd that Christ is of our fleâ—â— and of our bones Quest On forth I pray you and shewâ— me what we receiue by being spiritualâ— made one with Christe through faith 〈…〉 you haue sayd An. Again wee enter into a howge gâ—… whose widenesse length depth whâ—â— as otherwise it surmounteth our capaâ—â—tie according as the Apostle witnesseâ—â— we knowe so farforth as the holy ghâ—… wherwith wee bée endewed sercheth the â—epth of god He that hath not spared â—is owne Sonne saith the Apostle but â—ath geuen him for vs all how should he not also geue vs all thinges with him Wherefore I aunswere that all thinges needefull for saluation flow into vs out of Christe when wee take holde of him by faith Que. But if it may be I would haue you â—hew vnto mee particularli which those thinges bee An. I answere then that some thinges are Christes owne in such wise as they â—leaue alwayes to himself alone and become not oures but by imputation of whiche sorte bee the thinges that he hath performed for our sakes namely that by becomming subiect to the law he fulfilled all rightuâ—usnesse and suffered the punishments dewe for our sinnes both whiche thinges the Apostle compriseth vnder the name of obedience And some thinges doe so rest in christ as yet notwithstanding the force and operation of them is spread intoo vs of which sort is the singular puerenesse of the manhod in Christ garnished with all gifts without measure which purenesse not onely becometh ours by imputation but also is the headspring and originall of our new birth and of all the spirituall gyftes that accompany the same Quest VVhat callest thou imputacion Ans That benefyte of God the father wherby he vouchsafeth to account Christes obedience as ours in as ample wise as if we ourselues had fulfilled the lawe and made ful satisfaction for our sinnes Quest But standeth this with Gods nature that he shoulde accept any man as rightuous for another mans rightuousnesse Ans In deede it is an other mans rightuousnesse in asmuche as it is withoute vs and resteth in another subiecte or person that is to witte in Christe and yet is it not anothers in asmuche as the same subiecte that is to wit Christe is ours yea and also is spiritually beecome all one thinge with vs by faith Quest Naye truelye if he bee become all one thinge with vs nowe it seemeth that what so euer he hathe in him the same is ours in very deede and not only by imputation â—ns Certesse were it once graunted y â—e very substaunce of Christ were beeâ—me our substaunce by reall copulation â—…d vnitinge whiche thinge foloweth of â—…eir opinion that auouche Christs flesh â—â—d bloude to bee eaten with the verye â—outh and so to bée conueyed into vs â—en should your sayinge folow of conseâ—ence also Whereby it may be perceyâ—d howe greatlye the doctrine as well 〈…〉 transubstantiation as also of consubantiation fighteth against the doctrine rightuousnes by imputation besydes at it also taketh awaye the verinesse of â—hristes fleshe I sayde afore that christ â—â—d wee bee verelye made one in deede â—â—wbeit that the same is a meere spiriâ—all misterye the hande whereof is â—e holye Ghoste and that the marke â—hereat it ameth is not the growinge â—â—gether of the substaunces or of the perâ—â—ns into one for to what purpose were at But that the spirituall life shoulde 〈…〉 that meanes flowe from Christe the â—isticall heade into his misticall bodye â—derneath it Quest Let vs returne too Imputation An. Contented and I saye that lyâ—â— as whatsoeuer waÌ„t of rightuousnes anâ— whatsoeuer spottinesse of sinne is in 〈…〉 the same is without Christe and yet â—â— imputed to Christ So on the other sideâ— I say that Christes obedience is outâ— vs as stickinge in Christe the onely ground of it and yet notwithstanding is imputed vnto vs And the foundaciâ—â— of this imputacion is this that he is oâ—â— with vs and wée one with him after spirituall waye and manner as I saydâ— afore so as he was accounted a sinneâ—â— not in himselfe but in vs and wée be â—â— kened for rightuous not in our selueâ— but in him Quest But it is said that Abrahams faitâ— was imputed to him for rightuousenâ—â— and not this obedience of Christes An. You knowe this that the thingâ— which go in order one vnder another â—â— not contraries Fayth is sayde too 〈…〉 accounted vnto rightuousnes because is the instrument wherby the sayde obedience whereof the immutacion makâ—â— vs rightuous is taken hold vppon Aftâ—â— which manner also we be saide to be iustifyed by fayth namely in asmuche as â— â—eth holde of christes obedience by imâ—ation wherof we be made rightuous â—est There is yet one doubt behinde we your sayinge that Christe is taken â—â—de on by fayth agreeth with that â—…ich you said afore wheÌ„ you auouched at all gyftes doo flowe intoo vs from â—…riste taken holde vpon by fayth For â—eemeth to folow eyther that faythe â—ot of the fathers gyft in Christ or els â—t this your latter sayinge is vntrewe â—r needes must faith go before taking â—…ld if christ be taken hold on by fayth â—â—s The beginninge of our saluation â—â—meth of God who firste chose vs in â—hrist ere we were born yea and ere eâ—r the fouÌ„dacions of the world wer laid â—…d also firste loueth and knoweth vs in â—e time of our being borne when as yet â—e be not geuen vnto Christ and graffed â—o him in verye déede but are too â—e geuen and graffed Therefore if ye â—ue an eye to the verye instant of the â—e wée doo both beléeue and also take â—lde by beliefe
vpon christ offered vnto â— both at once For the cause of a thinge â—nnot bée woorkinge in verye déede vnâ—se the effecte of it come foorth together with it But if yee looke too the ordâ—â— of causes I graunt that the traynmeâ—â— of faith yea of trewe fayth goeth befoâ—â— the taking holde vppon Christe andâ— consequently is geueÌ„ not to them y aâ—â— already greffed but to them the are â—â— the poynt too bee greffed intoo him Yâ—â— foloweth it not therevpon that fayth 〈…〉 not geuen vntoo vs in Christe consiâ—â—ringe that the heauenly father settyâ— his determination in his onely Sonnâ— dooth not then first behold vs in Chrisâ— when wee be geuen vnto him but haâ—â— chosen vs knowen vs and loued vs 〈…〉 him yea euen before the foundations 〈…〉 the worlde were layde muche rathâ—â— when as yet wee hated him like 〈…〉 Christe himself also toke hold of vs first to the ende that wee might take holdâ— him afterward Again loke what is begon in vs by grace that we migh therbâ— bee greffed into Christ and therfore 〈…〉 in respecte of the order of causes is doâ—â— before our takinge holde vppon Christâ— the same is increased and strengthenâ—â— in vs afterwarde by the same grace iâ— Christ whom wee haue now taken hâ—â— on by faith Quest VVhat then are the things that wee atteine in Christ An. Paule concludeth this whole matter most plainly and also most briefelye when he sayeth that God the father hath made Christe our wysedome Iustificaâ—ion Sanctification and Redemption Que. What meene you by being made â—ur wisedome An. The selfesame thinge that zacharie â—â—eeneth when he sayeth that his owne â—â—â—nne Iohn Baptist is sent to shewe the â—nowledge of saluation that is too saye â—o shew Christe himselfe For the onlye â—rewe wisedome is this which Christe â—â—acheth vntoâ— men namelye when hee â—iscloseth himselfe vntoo them whiche â—â—inge the father also hath testified with lowde voice from heauen saying heere â—ee him Quest Recken you this among the gifts â—hat wee receiue by Christ Answere My méeninge is that Christe hymselfe 〈…〉 so géeuen vntoo vs to bée the onely teaâ—er of that trew and natiue wisedome â—â— that hee teacheth himselfe vntoo vs For he is both the teacher and the thinge that this is taught And therefore amonge Christes giftes the verye foremost and chiefest is that he géeueth himselfe vnto vs when he furnisheth vs with the knowledge of himselfe Quest VVhat doth Paule cal iustification in this place Ans That wherby we bée made rightuous that is to saye so farfoorth perfecte sounde faultlesse and vnblamable as not onelye there is quite wyped out of vs whatsoeuer vncleanenesse is in vs from top too to wherby God who is singulerly pure maye by anye meanes be offended but also there is moste plentuouslye founde in vs whatsoeuer may so muche delight him in this humaine nature as he of his good will maye voutchesaue to crowne wyth euerlastinge lyfe And of that rightuousnesse whereby a man iâ— accounted ryghtuous béefore God the certeine squéer and inuariable rule iâ— Gods owne law And the lawe not only forbiddeth the thinges that are not to be done threatning euerlasting death for a penaltie but also inioyneth the perfect louig of god and our neighbor Therfore that a man may be accounted rightuous afore god there be two things required of necessitye that is to say the vtter absence of all sinne and the fulfilling of all right according to the lawe Que. But this was neuer founde in any mortall wight An. Sauing Christ who not onely neuer sinned but also performed y who le lawe to the full Que. Tell me I pray you was not christ perfectly rightuous euen from the very moment of his conception Ans In respect of his Godhead he not onely was rightuous from euerlasting but also the very rightuousnes it self y is to say the souereine and most perfect purenesse And in respect of his manhod he was indewed with singular holines yea euen farre aboue the Angels euen from the very instant of the conception of his fleshe But now by the name of rightuousnesse wee meene that which foloweth vppon the perfect performing of gods law which rightuousnesse christ had not in effect vntill he had finished the whole woorke that was inioyned him For this is the rightuousnes by the imputation whereof wee bee iustified or made righteous and not the foresayd essentiall rightuousnes which is proper to the godhead nor yet the other naturall purenes of Christes fleshe wherof wee will intrete seuerally by it selfe for want of which distinction Osiander hath ouershot himselfe to fowly Question But I see not yet how this rightuousnesse may suffice For inasmuch as we not only performe not the lawe but also are ouercouered with innumerable sinnes howe shal wee bee accounted as though we had neuer sinned that is to say to be vndefiled of our sinnes if the spots of our sinnes be not first washed out and that caÌ„not be don without suffering of the punishments dew to them Answere Thou sayest righte Therefore whereas I sayde that Christ not onely brake not the lawe but also dyd most fully and perfectly performe the lawe thou must take his so dooing to comprehende in especially a satisfaction for al the sinnes of them that beleue for euery man is bounde by the lawe to loue god and his neyghbour perfectly not indefinitely but defynitelye that is to saye as hauinge regarde of hys owne peculiar callynge As for examples sake if a magistrate loue God but as some other priuate person dooth hée cannot bée saide too haue done his duetie because he is bound to loue god as a magistrate whiche maner of dealinge is too bée vnderstoode of all other kinde of callinges And Christ was sent to suffer for vs the punishmentes dew for our sinnes which thinge hee performed all his life longe but specially in that Sacrifice of his wherin he béecame obedient to hys father vnto death euen the death of the Crosse Therefore by woorkinge in sufferinge and by offeringe himselfe for vs he both fulfilled the lawe for vs and also made satisfaction for our sinnes Quest But in respecte that Christe is beecome man it seemeth he was bound by nature to performe the rightuousnesse of the lawe that is to saye too loue God and his neighbour perfectlye because the said law is laid vpon the very nature of maÌ„kind And therfore it semeth that his fulfilling of the lawe was not for vs but for himself that he might purchace himself life which thing cannot be said of the punishmentes that were to be indured by him for our sinnes An. Althoughe we should say that christ as touching his flesh purchased himselfe eternall life by fulfillinge the lawe whervnto hée was bounde yet were it no absurditie to saye also that the force of this desert is so great that it floweth also eueÌ„ vnto the beleuers But the former parte cannot well be iustified